Manah-siksa, Text 8

The Lithuanian festival

July 20, 2011
Lecture 1
Hare Krishna! I am very happy to be here with you. It’s always a surprise to me. Anyway, I am here due
to Krishna’s causeless mercy for you to help me purify my heart. Believe it or not, I am going to speak on
the 8th Text of Manah-siksa by Raghunatha dasa Gosvami (laughter). When I informed the festival
organizers of that, they didn’t believe their ears (laughter). They were prudent enough not to have
indicated the topic of my seminar (laughter) in the schedule in case I wanted to change it. But this year
it’s going to be for the last time. Manah-siksa by Raghunatha dasa Gosvami consists of 11 verses and the
12th one is sruti-phal. This year we are going to touch upon Text 8 a little.

The last three texts don’t have anything to do with us at all. Or, to be more exact, they do because we are
gaudiya-vaisnavas and Srila Raghunatha dasa Gosvami is our prayojana-acarya: the acarya who teaches
us the highest manifestation of love for Krishna. Therefore, his each word is immediately related to us. As
far as the level of our spiritual advancement is concerned, the tip contained in the last three texts won’t be
relevant for a long time. It should take some time for his tip to become relevant, important and meaning,
whereas the tips he gives in the first texts is initially very important. In a way, the 8 th text is where
Raghunatha dasa Gosvami is finished with giving his tips.

The songs glorifying Raghunatha dasa Gosvami describe the last years of his life. We know that every
day he would bow down to two thousand Vaisnavas and shed tears on the banks of the Radha-kunda.
Sometimes he would roll in the dust of the Radha-kunda until all of his body was grey with dust mixed
with his own tears - so intensive was his love for Krishna. And his tears were no imitation. It’s not that I
am now going to cry and everybody will see how great I am. These tears result from the natural state of
his heart completely melted in love. Why do women cry more often than men? Because they have softer
hearts. And since it’s softer it manifests itself through tears. When the heart is made of stone it only
causes lightening coming from eyes (laughter). But when the heart gets soft, one cries.

And the practice of bhakti – devotional service – is the practice of one’s heart softening. Srila Rupa
Gosvami describes different stages of the process of heart purification in the Nectar of Devotion. He
explains that at every stage of the process of purification the heart gets softer and softer, and softer. He
says that in the beginning the heart becomes as pure as a diamond but it’s still very hard – very pure but
very hard. But it gradually turns into butter, honey until it… Oh! First it turns into cotton… In other
words a lot of things happen on the path of devotional service. The point is that one finally cries; cries
because of being separated from Krishna, because of being split from God; due to the feeling of internal
separation from Krishna. Actually, this is the path of spontaneous love.

Srila Gour Govinda Svami Maharaja said that we had opened a crying school. He called his temple in
Bhubanesvar a “crying school” where one is taught to cry sincerely. It’s not an acting school where one
is taught to pretend to cry; it’s a school where one is taught to cry in separation from God. And this is the
highest state we have to achieve. This path includes certain stages. Raghunatha dasa Gosvami mercifully
describes them for us to be aware of where we are now and what our goal is.

Today, I am going to revise the seven previous texts and try to make a short review, and I’ll, probably,
start text 8. I am going to make it short – we have revised them lots of times. Many of those who started
this seminar have already given up and left the Krishna consciousness movement (laughter) – couldn’t
wait any more. Nevertheless, it’s a very important topic. If we examine his instructions, we’ll see they are
the same. Again and again, Raghunatha dasa Gosvami repeats the same things. Sometimes we want to
hear something new – something we’ve never heard before; or, to be more exact, we always want to hear
something new. As a rule, we want to hear something new.
There are not so many new things on the path towards spiritual life. What should be new is our feelings
towards Krishna: ever fresh and reviving. As far as practical instructions are concerned, they remained
unchanged. There are only two rules on the path towards spontaneous attachment to Krishna Srila
Raghunatha dasa Gosvami keeps speaking about in his Manah Siksa while giving instructions to his
mind. Actually, there are only two rules. Some people find it hard to remember the four regulative
principles. It’s hard – even THIS is hard in kali-yuga. It’s hard to remember more than three things –
people tend to forget the fourth one (laughter). Lapses of memory also occur for other reasons.

But on the path of spontaneous devotion, actually, there are two or three principles depending on how we
see the first two. One is positive and the other is negative. One is about what we should do and the other
is about what we should avoid doing (what we are supposed to get rid of in our heart). We’ll see that
these two principles work in a slightly different way at different stages of our spiritual advancement.

The first principle is very simple: we should always hear about Krishna, hear from the devotees who have
devotion to and love for Krishna. Essentially, this principle contains two things, or two specific
instructions – association with great devotees, who have love for Krishna, and hearing from them. It’s not
just to associate with them physically, not just wash their clothes – it’s good, of course, - but our principal
service to these people is hearing from them. Sometimes devotees ask, “How can I serve you? Tell me,
please, how can I serve you?” In fact, the answer to this question is very simple. The most relevant and
personal service one can render one’s spiritual master is hearing from him: hearing from him about
Krishna; hearing him pouring out his heart; hearing him singing about Krishna, glorifying Krishna – this
is service. Naturally, it results in other quite specific things. Srila Prabhupada taught us very specific
things. But everything is based on hearing; and if we forget about this major principle, sooner or later the
rest will turn into some material activity because the motive – the motive force of our activity in our
hearts – will be forgotten, gone and lost. Its purity will be lost. Therefore, the major principle promoting
our advancement in devotional service is sravanam (hearing).

And the second – negative- principle (or the third one) if we consider the two above principle as one – is
association with elevated devotees and hearing from them is sada dambham hitva – that’s what
Raghunatha dasa Gosvami speaks about in text 1 and repeats on different levels and in different forms.
One should drive away deceit. Dambha means deceit or also pride. Two of these meanings are
contained in the Sanskrit word dambha. Sometimes Srila Prabhupada translates the word
dambha as pride, sometimes as deceit. Actually, it’s the same meaning, the same thing in our
hearts – pretence, deceit – manifesting itself in different ways.

And the major deceit is my desire to enjoy here. Deceit means betraying my true nature, which
means that I live, think, perceive this world contrary to my true nature, the nature of a servant. I
am a servant and no one is going to change this nature of mine. The only one opposed to it is my
own mind, “my brother” – as Raghunatha dasa Gosvami calls it. He says, “My dear brother –
sada dambham hitva.”

And, again, on different levels. Just as hearing from and associating with devotees will be
different on different levels of our spiritual advancement with different challenges we’ll have to
face, dambha , or pride, will be getting more and more subtle in our hearts (it’ll be more and
more difficult to tell it from bhakti). Dambha is a werewolf living in our hearts constantly taking
on different forms. It’s amazing how Raghunatha dasa Gosvami is leading us through these
stages. So, we’re going to go through them in order to finally understand another tip.

So, I want to tell you flatly – you are not going to hear anything new. Nothing we’ve never heard
of. But it doesn’t mean that all of these recommendations and tips have lost their relevance.
Because our mind is always there ready to cheat us and we should look in the mirror of our mind
sincerely and honestly and see the monster, which is there.
Who’s ever visited a room of distorting mirrors? You are walking and thinking, “Well, is it me?”
(laughter). In fact, the mind is our reflection. A distorted one! Until our mind is pure its
reflection won’t be very clear or pure. And we’ll have to be always straightening this mirror.
Fortunately, the mirror of our mind can be straightened unlike a distorted mirror, which is
frozen. It’s hard but it can be done. It should be melted down slightly in order to be straightened.
We should be always doing it. Actually, this is what our internal work is about, which
Raghunatha dasa Gosvami describes in his Instruction To The Mind:

gurau gosthe gosthalayisu sujane bhusura-gane sva-mantre sri-namni vraja-nava-yuva-

dvandva-sarane sada dambham hitva kuru ratim apurvam atitaram aye svantardhatas catubhir
abhiyace dhrta-padah

This is the verse where Raghunatha dasa Gosvami tells us about these two things, two principles
I’ve mentioned. Further, he explains these two principles in different forms. The first principle is
the principle of attachment:
gurau gosthe gosthalayisu sujane bhusura-ganesva-mantre sri-namni vraja-nava-yuva-dvandva-
sarane.
This is the first principle. Kuru ratim apurvam – I should develop attachment to the spiritual
master, to elevated devotees who have spontaneous love for Krishna, I should get attached to
ordinary devotees, even to kanistha-adhikaris – I should even serve them. If I really want to
develop attachment to Krishna, I have to get attached to anyone, who, this way or other, is
attached to Krishna and learn from them. Even from kanistha-adhikaris – the beginner devotees
– can I learn to be attached.

Sometimes you are looking at some beginner devotee and thinking: he is so much attached to…
prasadam (laughter) or some other things. Sometimes this fresh perception of devotion or
attachment to Krishna at the initial stages is much stronger than it’s later. Therefore, Raghunatha
dasa Gosvami says, “The guru, but not just the guru.” We should serve and hear from all the
Vaisnavas. This service to the Vaisnavas through hearing and learning from them (because
hearing means learning and understanding what is happening in their hearts) is a highly
important principle, which is “I always remain a disciple, I always remember that all the rest are
better than me, that they should teach me. Therefore, he says: gurau gosthe gosthalayisu sujane
bhusura-gane. Sva-mantre! Sri-namni. Vraja-nava-yuva-dvandva-sarane. He puts Krishna at the
very end – the ever young couple of Vraja. But before we reach them, before we develop true,
sincere attachment to Krishna in our hearts, I should go all the way and develop attachment to
the guru, devotees on the three levels, to my mantras (given to me during diksa)? To the holy
name. Hare Krishna Hare Krishna Krishna Krishna Hare Hare/Hare Rama Hare Rama Rama
Rama Hare Hare.

I can get this attachment through them. I can’t see Krishna – He still remains concealed to me by
His yoga-maya: yoga-maya-samavritah (Bg.7-25). Krishna says, “I reserve the right to be never
manifest to the foolish.” There’s nothing we can do about that. Krishna says, “I don’t want to be
manifest to the foolish. They are not the ones One should be manifest to.” Before I achieve this I
should have this attachment – a special one – which manifests itself through service. Sometimes
people prompted by their pride think, “I am going to only serve my guru – no one else but him.”
That’s wrong. Therefore, he says: kuru ratim apurvam atitaram. And further: sada dambham
hitva – one should always cast away. Sada, sada. Sada means that I am supposed to always try to
get rid of this hypocrisy in my heart that manifests itself in different forms. This hypocrisy will
take different forms. This is the first text. And now I am going to speak very briefly what was
next.
na dharmam nadharmam sruti-gana-niruktam kila kuru vraje radha-krsna-pracura-paricaryam
iha tanuh saci-sunum nandisvara-pati-sutatve guru-varam mukunda-presthatve smara padam
ajasram nanu manah

Then he says a very important thing that in the long run we should understand how is everything
we are doing leading us to Vraja. How are all the rules we follow, everything we hear supposed
to finally lead us to Vraja, to the kingdom of love. How are the numerous instructions related to
one goal? Na dharmam nadharmam sruti-gana-niruktam kila kuru vraje radha-krsna-pracura-
paricaryam iha tanuh. He says that neither dharma nor adharma has any value in itself. They
are, finally, supposed to take us there. There are a lot of different lectures, instructions about how
to bring up children; how to live with one’s spouse for at least 5 years (laughter). At this rate,
they will soon celebrate the silver wedding after 5 years of marriage (laughter) or the gold one,
because 70% of marriages break up after three years (laughter).

There are lots of different instructions. Dhanesvara Prabhu teaches us how to build spiritual
economics. These are important things – we live in this world, we have to live a decent life in
this world, we have to live well in this world – but it’s necessary to understand that all of these
are supposed to bring us to the spiritual world – the realm of eternal love. One should never
forget about the goal.

In other words, one should understand on what level of one’s existence all of these instructions
are relevant and whether they bring one closer to the ultimate goal. If I forget about this ultimate
goal, if I, this way or other, forget about why I am doing it, everything I am doing will, after all,
be of no avail. We should understand that the only thing we desire for in this world is love.
Nothing else can satiate us because it’s just a shadow.

As acaryas explain that people crave for this energy because they are obsesses with the desire to
enjoy Krishna’s energy. In the material world it’s Durga or Laksmi (Sri Laksmi, Bhu Laksmi and
Neela Laksmi) on Svarga; on the heavenly planets it’s Cancala Laksmi; on Vaikuntha it’s
Acancala Laksmi (the domain of luxury). But everybody says that all of those energies,
everything we see, everything we are attracted to in this world is the shadow Srimati Radharani,
primordial love and devotion.

Sacinandana Maharaja and I have just participated in a retreat. There he gave a wonderful
example. He says if one is content with a shadow (he was speaking about the shadow of the holy
name but, ultimately, it has to do with what we are talking about) it is going to be hard for one.
Just imagine that today they are going to serve a splendid prasadam but the distributors have
been told to only distribute the shadow of this prasadam; they will fill your plates with the
shadow and you will be eating this shadow and saying, “O-o-o-h!”

In fact, people in this world are content with a shadow. They take something glossy, some
reflection, a shadow (greatness, magnificence or happiness are just shadows) and try to satiate
themselves with those and then wonder why they have failed and say, “Why, why is there
nothing except some stomachache? I wanted happiness and what did I get? There’s no
happiness.”

Raghunatha dasa Gosvami warns and admonishes us, “You’ll never feel content unless you find
true love. And when you find true love, you won’t satiate yourself all the more because you can’t
be satiated with it.” But you will get some satiation at least when you understand that all the rest
is dust, just a pale image.
So, it was the second Text. We are rapidly getting closer to text 3 (laughter) where Raghunatha
dasa Gosvami explains where one can get this true love. Where can one find true love? Only in
the heart of the one who has it. And how can one get it? If I remember about him with love. He
says:

yadiccher avasam vraja-bhuvi sa-ragam prati-janur yuva-dvandvam tac cet paricaritum arad
abhilase svarupam sri-rupam sa-ganam iha tasyagrajam api sphutam premna nityam smara
nama tada tvam srnu manah

“O mind, just listen to me! Hear where you can get this love that will satiate you, that will make
you really happy in this world. Listen!” He says: svarupam sri-rupam sa-ganam iha tasyagrajam
api… For this one should always remember - sphutam premna nityam smara – about svarupa
and sri rupa; about these eternal associates of Lord Caitanya and those who are their associates:
those who follow them, about those elevated devotees who have nothing else in their lives except
love of God. And one should always bow down to them because just remembering is not enough
– one should remember with reverence.

It’s not enough just to remember about Srila Prabhupada – about the sacrifice he made – one
should remember about the special state of mind. And he’s giving us the following answer,
“Remember if you want to live in Vraja.” Does anyone want to live in Vraja one life after
another (sa-ragam prati-janur) with attachment? Well, several people do (laughter). One should
always remember them, one should always read the books they left behind. One should
remember what to do. And then everything’s easy:

asad-varta-vesya visrja mati-sarvasva-haranih

katha mukti-vyaghrya na srnu kila sarvatma-gilanih api tyaktva laksmi-pati-ratim ito vyoma-
nayanim vraje radha-krsnau sva-rati-mani-dau tvam bhaja manah

Even the following tip is already very practical. Raghunatha dasa Gosvami speaks about external
obstacles. What prevents us from doing it? (audience: the mind). I wish it was only the mind.
The mind contaminated by all kinds of nonsense things. And another tip: don’t watch TV, don’t
listen to the radio and don’t surf the Internet (audience: Oh!). Oh! I understand it’s not a very
popular tip but what can I do? I can’t but give it to you following Raghunatha dasa Gosvami.
Because what are we creating? We are creating unnecessary obstacles in our minds and
unnecessary attachments.

Asad-varta-vesya visrja – our mind turns into a prostitute. These things we sacrifice our minds
to… You noticed how readily we sacrifice our minds? We’re surfing the net and here we go,
“Hare Krishna.” All the world’s news comes down on us and we think, “Think of it! How
interesting it is to live here!” An earthquake in Kongo, a tsunami in Miami (laughter), a cyclone,
an anticyclone, a heat wave in Moscow; this one is murdered, that one was raped, this one has
been re-elected. Asad-varta-vesya visrja mati-sarvasva-haranih - our entire mind gets absorbed.
We are forced into attachments to the material world and I think, “Only think! I am still here, I
am still alive. Everything’s all right, life’s going on. This one has been raped, this one –
killed…”

Raghunatha dasa Gosvami says, “There is only one way of dealing with such things – just stop
dealing with them.” And it’s not that hard, it’s within our power because these are external
enemies and external obstacles. They are not so deeply rooted in us, so if we wish, we can easily
overcome these obstacles. Therefore, he says, “Do it without remorse. Ruthlessly.”
Like I have been associating with Sacinanda Maharaja this whole week. Actually, he doesn’t
know what the Internet is. He can’t use it. Nowadays such a person should be exhibited in a
museum (laughter). He listens to no news. The only kind of news he listens to is the news from
the spiritual world. All of his news is from the spiritual world.

That’s what Raghunatha dasa Gosvami is speaking about: radha-krsnau sva-rati-mani-dau – if

we just listen (listen to the Srimad-Bhagavatam, after all) this attachment to Radha and Krishna
will manifest itself in our hearts. We don’t need anything else. A lot of amazing events happen in
the Srimad-Bhagavatam: one time the Earth is being milked or chased, it’s falling somewhere
and should be lifted and Krishna comes and lifts it with His snout in the form of Varaha; another
time He comes as a huge tortoise because He wants to get scratched and demons along with
demigods scratch this enormous tortoise. Imagine this huge tortoise lots of kilometers in
diameter and very beautiful. Srila Prabhupada explains that whatever form Krishna assumes He
is very beautiful – you can’t take off your eyes. This way or other, we should understand what
we should get attached to. And there is only one way to get attached to Krishna – it’s hearing
about Him. It was text 4. And there are a few important things left for us to understand:

asac-cesta-kasta-prada-vikata-pasalibhir iha
prakamam kamadi-prakata-pathapati-vyatikaraih gale baddhva hanye ’ham iti bakabhid
vartmapa-gane kuru tvam phutkaran avati sa yatha tvam mana itah

Further – even harder. In other words, on whichever level we develop these things or external
attachments, they should be cut off. One shouldn’t make it worse by filling and stuffing one’s
head with all sort of nonsense and rubbish. But then there emerge some things from within. What
are these enemies within? You can hardly call them enemies. I can’t even bring myself to say…
It was only Haribol Ananda who had the heart to say, “Lust.” We are used to considering them
our friends, right? When our lust diminishes we go to the doctor and ask him to prescribe some
medicines (laughter).

They are hard to deal with because they are within, they are our friends, we are used to them, we
feel at home with them, they are our family. Raghunatha dasa Gosvami says, “The highwaymen
bind us, strangle us, make us do terrible things.” He says, “Try to understand that these robbers
bind you hand and foot with ropes of many wicked deeds.” Lust, anger, greed, illusion and pride
(lust, anger and greed in the first place – he means them here) – are our deadly foes.

He gives a very good tip. Listen carefully because it is highly relevant. It’s easy to beat external
enemies whereas the obstacles within are very hard to cope with. Therefore, he says what to do:
vartmapa-gane kuru tvam phutkaran avati. Who’s going to rescue you if you are a traveler and
walking a broad path and you..? (a reply comes from the audience). Yes, one should call the
police, right. One should call, “Hey! Bakabhid vartmapa-gane.” Krishna has police there. This is
the path leading to Him, the path to Krishna. Krishna put His patrolmen who are patrolling this
road, so, one should cry and call them (phutkaran) and avati – and they are sure to rescue you.

Now, how are they going to rescue you? How do they save us from lust, anger and greed? How
do devotees rescue us if we call them? What does it mean to call them? To call them is to go
running to them and say, “These robbers have captured me.” Right? Is this the way to call the
police? One should shout, “Robbers!”

In other words, I should come to a devotee and tell him about my problems. I should come to this
patrolman saying, “I am done! I can’t bear it any more – I am being strangled by my lust.” And
what’s he going to do? He’s going to smile and say, “Take it easy.” And we are going to think,
“Well, really.” It’s a very important thing! When explaining this verse Bhaktivinoda Thakura
quotes an amazing verse from Rupa Gosvami’s Padyavali written by some Sarvagya (some poet
called Sarvagya meaning “omniscient”) He explains how a devotee comes to rescue.

A devotee saves by looking at us, at our problems without paying any attention to them. He
saves us by showing his attitude to this. Actually, all of these internal enemies are strong until…
Who endows them with this strength? Us, right? Who makes our lust strong? We do! On the one
hand we shout, “Help! Rescue me!” and on the other hand we say, “Come on! Come on! Come
on!” feeding them a little.

Bhaktivinoda Thakura explains who bhaktas are. He addresses bhaktas, devotees, by saying,
“Bhaktas, or devotees, are those who say, “That’s a handful of water” when looking at the ocean;
who say, “What’s this firefly?” when looking at the sun; who say “It’s a piece of clay” when
looking at mount Meru (it’s a mountain of gold in the centre of the Universe); who say “Who’s
this servant that got on the elephant?” when seeing an emperor, a ruler, who is riding an elephant
in all his glory while being fanned with camaras and surrounded by his retinue. They don’t
attach any importance to it! They see a heap of cintamani stones – and each of these stones can
fulfill any of our desires – and say, “Who’s brought this gravel? Why is this heap of gravel
here?” Devotees see a desire tree – kalpa-druma you can approach and ask for any wish to be
fulfilled – and say, “It’s firewood.” They see samsara and say, “It’s a haystack – all this
samsara, there’s nothing good about it.” But the most staggering thing is that they see their body
and what do they say about it? “What’s this heavy burden I have to wear?”

We approach devotees, see the way they see the world and begin to see it the same way and
think, “What’s this heap of gravel lying here?” There’s a famous story about Jivan Thakura
visiting Sanatana Gosvami. All his life Jivan Thakura prayed to Kasi-Visvanatha, an incarnation
of Lord Siva, asking, “Bless me with wealth, make me rich, make me rich!” In the end, Kasi-
Visvanatha came to him and said, “Go to Sanatana Gosvami and he’ll make you wealthy. Go to
Vraja.” He came and said, “Sanatana Gosvami, Kasi-Visvanatha sent me to you. Sanatana
Gosvami, I want to be rich.” Sanatana Gosvsvami replied, “Yes, yes, yes. There in the heap of
rubbish there’s lying a cintamani stone. I was once walking around Vrindavana, tripped over it,
picked it up just in case it would come in handy. Just look for it in the heap of rubbish, it’s
somewhere there.” He looked for it and found the cintamani philosopher’s stone. Whatever you
touch turns into gold.

Who wants to have a cintamani stone? I do. Cintamani turns everything into gold. This
(knocking on the microphone) can be turned into gold.

He grabbed the stone, pressed it to his breast, ran back home but then started to think, “Why did
he keep it in a dump? He might have something more valuable. I’ve been cheated. Cheated
again.” So he got back to Sanatana Gosvami and threw that cintamani stone into the Yamuna –
it’s still lying there (laughter) – he threw it, came running and said, “What is it more valuable
that you have?” Sanatana Gosvami replied, “There is something more valuable: Hare Krishna
Hare Krishna Krishna Krishna Hare Hare/Hare Rama Hare Rama Rama Rama Hare Hare.”
Nama cintamanih krishnas caitanya-rasa-vigrahah – there is a special precious stone, that is
capable of giving us caitanya-rasa, the rasa of ever new relationship with Krishna. And when
we approach devotees and say, “I have these problems”, they smile and reply, “You think these
are problems? These are no problems. You are making them up.”

Bhaktisiddhanta Sarasvati Thakura Prabhupada told how his spiritual master solved his
problems. How did he solve his problems? By ignoring them. He said, “I came to him full of
pride because I had everything – scholarship, youth, beauty. And he looked at me and said, “You
poor thing.” He ignored everything: my scholarship, astrology!” What kind of devotee should
one be to ignore astrology? (laughter) A great astrologist came to him and he just looked at him
and said, “H-m-m-m.” (laughter)

And Raghunatha dasa Gosvami is giving us a tip, “Go, run to devotees, approach devotees with
your problems. Write down the whole list of them and give it to them. They will take it, tear it
up and throw into the Yamuna saying, “You have no more problems.” Because if we really
approach them, our problems will be gone.

We have another two texts left. Are you ready to listen? Aren’t you tired? There are only two
obstacles (the 6th and 7th) Raghunatha dasa Gosvami speaks about in his Instructions to the Mind.

are cetah prodyat-kapata-kuti-nati-bhara-khara-ksaran-mutre snatva dahasi katham atmanam

api mam sada tvam gandharva-giridhari-pada-prema-vilasat-sudhambhodhau snatva svam api
nitaram mam ca sukhaya

Further he says: cetah prodyat-kapata-kuti-nati-bhara-khara ksaran-mutre snatva dahasi katham

atmanam api mam. “There are certain things we are afraid to admit.” Do you have the things you
are afraid to admit? Who does? Don’t confess, there’s no need. After 20-30 years of devotional
service you still feel ashamed. Don’t you?

He offers the following remedy: one shouldn’t be afraid to admit that one has lust – everybody
does. This is a piece of good news that everyone has it. We are not exceptions, we are not just
some freaks with lust. “I have been chanting Hare Krishna mantra for 15 years and I still have
lust.” - it’s not a problem, no trouble. There are some things that we just have to admit and
acknowledge. There are some things we are too much ashamed of.

So, Raghunatha dasa Gosvami says, “Why would you always be bathing in the urine trickling
from the ass? There is one remedy for these things, one very important remedy – just hear about
Radha and Krishna: sada tvam gandharva-giridhari-pada-prema-vilasat-sudhambhodhau –
delight in this nectar and even these things will be gone!” There are things we can’t tell antibody
about – it’s not a big deal. Don’t hold on to them, don’t think you are going to die with them.
There is a remedy, a very important remedy for them – always think about Radha and Krishna,
read - pada-prema-vilasat-sudhambhodhau snatva – bathe in this ocean and be happy.

This is a very practical thing. Very practical! If we just start listening, just listening to a kirtana.
Because what is a kirtana? A kirtana is sudhambhodhau (the nectar ocean). There Radha and
Krishna pass their time together. This is a jugal-mantra (a mantra where Radha and Krishna are
present together). If we are just listening to a kirtana, if we’re fully absorbed in it, the vestiges of
any problems will leave our consciousness.

Again I was at this retreat with Sacinanda Svami. There was one day when people sang a
kirtana for 12 hours. It was a special day because, according to the retreat schedule, the kirtana
was supposed to last 8 hours. For those who didn’t sing for 8 hours, there was no prasadam. Of
course, there was… But the point is that as the kirtana went on everything was gone. The
following day all the people looked like newly borns – ruddy, smiling as if there hadn’t been the
forty years of falls, or problems, or offences. The people got out of this nectar ocean absolutely
purified.

And Raghunatha dasa Gosvami says, “This is the way of washing the remainder of problems out
of one’s heart – always stay in this nectar ocean gandharva-giridhari. Not without reason is
Srimati Radharani called gandharva. What is a gandharva? A gandharva is a singer (with a
long “a” at the end – gandharva-a.) She sings, She is very tender.
And, finally, last year we spoke on text 7, which contains a very important tip.

pratisthasa dhrsta svapaca-ramani me hrdi natet katham sadhu-prema sprsati sucir etan nanu
manah sada tvam sevasva prabhu-dayita-samantam atulam yatha tam niskasya tvaritam iha tam
vesayati sah

Pratisthasa dhrsta svapaca-ramani me hrdi natet – who is dancing in my heart? – Krishna is.
Krishna is dancing in the heart of Haribol Ananda. Please, get up and show yourself for everyone
to see you (audience clapping). Everybody else has a female dog-eater dancing in their hearts.
Pratisthasa dhrsta – the impudent untouchable woman. Impudent! Dhrsta means impudent.
Pratisthasa dhrsta svapaca-ramani me hrdi natet. Natet means – she’s dancing non-stop. And
Raghunatha dasa Gosvami exclaims: katham sadhu-prema sprsati sucir etan nanu. “Why should
prema touch my heart if it’s contaminated by this desire for fame, the desire to excel, envy?”

I told you last year that this dog-eater not only dances there herself but brings all of her family –
she’s propagating because she is impudent and shameless. It’s a very important point. It mightn’t
be a pressing problem for everyone at the moment but at some point, when one has got rid of lust
and even some shameful, absolutely shameful, things, which were still there, one thing still
remains in one’s heart. What is this thing? This desire to stand out and feel oneself different, “I
am different, I am a peculiar devotee.” So, this pratisthasa (desire to excel) has a husband.

What’s her husband’s name? His name is matsarya. A very beautiful name – Matsarya dasa
Adhikari. Pratisthasa devi dasi married Matsarya dasa. Envy. The desire to excel always causes
envy. One can feel these surges of envy at some stage: when one hears that there’s someone who
knows scriptures better than oneself, that someone’s lectures on the Srimad-Bhagavatam are
better.

So, they give birth to twins – a happy, fruitful marriage. They give birth to asuya, which means
scandal. Who else do they give birth to? To the daughter whose name is himsa. Himsa and asuya
– desire to injure and calumny.

What do we have to do towards those who excel us when we have the desire for fame and envy?
We have to humiliate them. We should say something for others not to think that they are so
good. We should reveal all the truth about them, right? Nothing but the truth, naked truth - we
only tell the truth about them. This is the last thing that occurs. Like I said this is the last obstacle
one is faced with on the way – envy and the desire to stand out, become famous and enjoy at
Krishna’s expense.

I am enjoying being what? A great devotee. It even makes me wonder how great a devotee I am.
One can’t but wonder. I have never seen it anywhere. And if someone shows up, he should be
slung mud at for everyone to know that he’s not that pure.

Therefore, Raghunatha dasa Gosvami says it’s a dangerous thing. He says: katham sadhu-prema
sprsati sucir etan nanu manah – “Why should pure prema touch my contaminated heart?” It
won’t. At the very beginning of the Srimad Bhagavatam (S.B. 1.1.2) Vyasadeva says: paramo
nirmatsaranam satam. One can know the whole Srimad Bhagavatam by heart, give lectures on
the Srimad Bhagavatan with everyone listening with their mouths open, but if one still has
matsarya in one’s heart, one didn’t understand anything about the Srimad Bhagavatam, and
Krishna will never reveal Himself to the one.

Paramo nirmatsaranam satam – as long as there’s at least a trace of envy in our heart, the
Srimad Bhagavatam will be closed to us. At the very end of Hari-bhakti-vilasa Sanatana
Gosvami says that this pratisthasa (the desire for pratistha, the desire to surpass) is like pig’s
stool. Pig’s stool! So, how would sadhu-prema touch our hearts? Prema won’t touch such a
heart! Pigs are going to grunt there with great enjoyment making us think, “Oh, this must be
Krishna (laughter), the rasa dance.” No, as long as there’s envy in our hearts, as long as the
shadow of envy contaminates our hearts, nothing will come out if it.”

That was the last obstacle. We’ve done it, haven’t we? Raghunatha dasa Gosvami is giving a
very important tip. I repeat – he’s only giving two tips. The whole Manah-siksa only contains
two tips. Here he instructs how one should listen: sada tvam sevasva prabhu-dayita-samantam
atulam. What should one do to even get rid of one’s envy? One should find… Who should one
find? A devotee? Not just a devotee. Samantam atulam, a “general, an unmatched general.” And
serve him: sada tvam sevasva – serve him continuously; prabhu-dayita-samantam atulam –
serve the one who is very dear to prabhu, dear to Krishna. One should find such a devotee and
serve him, keep serving him.

In other words, what does he say? What do I have to feel myself like? – Like a servant. Because
when I stop feeling like being a servant, what do I start feeling myself like? – A master. And I
develop envy. I want to enjoy but I can’t because someone else wants to enjoy what I want to.
But a servant has it easy, so, he says sada tvam sevasva prabhu-dayita-samantam atulam. “Find
the one before whom you will be happy to feel like a small, unworthy servant, being with whom
you won’t even dream of raveling him. Find such a person and keep serving him.”

This is the only way to get rid of envy and then, very soon, this last thing, this last obstacle on
our path, will be gone for good. Just serve with everything, anything, anyhow, serve such a
person with all your might. And only then will you be able to prepare your heart to hear text 8.
It’s going to be the topic of our lecture tomorrow. Thank you very much.

I would like us to learn one verse from the Srimad Bhagavatam related to this last Raghunatha
dasa Gosvami’s instruction. We are going to begin with it tomorrow. There’s a very important,
very nice verse from the Srimad Bhagavatam explaining what one is supposed to feel when he’s
really getting closer to this devotee (atulam- an unmatched devotee). What occurs in one’s heart
when one begins to serve him. But it’s going to be tomorrow. Thank you very much again.

Srila Prabhupada ki… jaya!

 Manah-siksa, Verse 8, Lecture 2

The Lithuanian festival

July 28, 2010
Lecture 2

Hare Krishna. Today we are going to have the last lecture of the seminar, which has lasted for 8 years on
end with small breaks. And the point of this seminar is a very simple thing: a burning desire to serve
Krishna this way or other is a qualification for performing bhakti, or vraja-bhakti. Raghunatha dasa
Gosvami explains how to maintain this desire’s initial strength. We know that when we just come and
take the path of devotional service, our desire is very strong – everything’s new, fresh, unusual – unusual
people, unusual haircuts, unusual clothes, unusual mantras, kirtanas, prasadam. But as the time passes
this novelty gradually disappears and along with that, if we are not carful enough, we can lose our desire
to go back to Krishna. And the worms of other desires will gradually be settling in our hearts, and, in the
end, our heart will turn into a can of worms with these desires crawling about.

In these verses addressed to the mind Raghunatha dasa Gosvami explains how to safeguard and protect
one’s mind from this very sad process, how to maintain this desire in one’s heart continuously enhancing
it as you’re coming along. I’ve said that, in fact, there are two rules. One rule is to associate with sadhus
and hear from them. The other one is to try to rid of pride in one’s heart (sada dambham hitva). In the
very first verse he tells us that we should be constantly trying to get rid of our propensity towards
hypocrisy and be careful to notice it.

If paraphrased from negative to positive, this rule (sada dambham hitva) where dambha means pride or
hypocrisy, the positive rule will sound like this: one should develop humility. Right? What is the opposite
of pride? Humility. It turns out that there is only one rule – associating with devotees. Otherwise, how
else can we develop humility? After all, the path of bhakti is very easy and Srila Prabhupada kept saying
that technically everything is very simple. One doesn’t need some complicated things, intricate
constructions, some difficult poses like those in hatha-yoga, one doesn’t need to study Vedanta-sutra and
other scriptures reflecting on them for a long time – everything is very simple. There’s a sadhu and a
sadhu is called bhagavata because he is devoted to Bhagavan. And there is another form of bhagavata –
Srimad-Bhagavatam. If we develop humility and try to sincerely serve a sadhu in association with them,
the most important things are sure to come. Krisnadasa Kaviraja Gosvami points it out in his Caitanya-
caritamrita (Madhya-lila, 22.83):
kṛṣṇa-bhakti-janma-mūla haya ‘sādhu-saṅga’
kṛṣṇa-prema janme, teṅho punaḥ mukhya aṅga

Kṛṣṇa-bhakti-janma-mūla what is the root cause of krishna-bhakti? Haya ‘sādhu-saṅga’ – sadhu-sanga.

For krishna-bhakti to take birth in our hearts we should associate with sadhus, advanced Vasinavas. He
further says: kṛṣṇa-prema janme, teṅho punaḥ mukhya aṅga. If krishna-prema has awoken in your heart
(kṛṣṇa-prema janme), teṅho punaḥ mukhya aṅga, what is the main anga or form of devotional service?
Sadhu-sanga.

Until you have bhakti you should associate with sadhus. This is the foundation of our spiritual life. To
emphasize this point – this very important point - after having enumerated all the basic principles of
sadhana-bhakti (64 elements of sadhana-bhakti), Srila Rupa Gosvami writes an amazing verse in his
Bhakti-rasamrita-sindhu. He says, “I have outlined 64 basic principles of sadhana-bhakti towards
Krishna. Now, these same principles – almost all of them – apply to sadhus.” I am not sure about
worshipping cows and the Asvattha tree but he says that one should worship the Vaisnavas like God.
Bhaktivinoda Thakura says there is only one difference. Why does Rupa Gosvami use the word prayas in
this verse? Prayas means “almost”, almost the same. Bhaktivinoda Thakura says, “There’s only one
exception. Sadhus should be offered prasadam and Krishna – bhoga.” This is the only difference – the
rest is the same. Other forms of our service and the way we treat Vasinavas should be the same. Because
it’s the only way for us to eventually to protect our desire to go back to Krishna.

I’d like us to analyze a very good verse from the Srimad-Bhagavatam (11.26.31) related hereto. Krishna
Himself tells Uddhava about three or four (depending on how you see it) results of associating with the
Vaisnavas. He compares such association with approaching a fire. He says that when approaching a fire,
we get three results. We get the same when approaching a sadhu.

yathopa rayamāṇasya
bhagavantaṁ vibhāvasum
ītaṁ bhayaṁ tamo ’pyeti
sādhūn saṁsevatas tathā

“When one approaches a fire – vibhāvasum means fire “fire” or “god of fire” – if one has taken
shelter of fire - ītaṁ bhayaṁ tamo ’pyeti/ sādhūn saṁsevatas tathā.”
He says that when one approaches a fire there occur three things simultaneously: sitam (one gets warm) –
right? Cold disappears and warmth comes. Before that we were cold, so, we approached a fire and got
warmer. ītaṁ bhayaṁ . What does bhayaṁ mean? Fear. Fire is gone. When it’s dark and cold and we
are walking, looking around, thinking that we are going to be attacked by robbers. But if you approach a
fire, then fear is gone. And the third thing is tamo. What does tamo mean? Tamah – darkness. The
darkness is gone. So, these are the three things that happen when we approach a fire.

When explaining this verse, Visvanatha Cakravarti Thakura says four things happen when we approach a
fire, and the fourth one is cooking meals. He says, “The main result is cooking a meal and the side result
is that it’s warm, there’s no fear or darkness.”

Krishna tells Uddhava that when we approach a sadhus, the Vaisnavas, there occur the same three things,
or, rather, four. Srila Jiva Gosvami explains it by saying that the first thing that leaves one’s heart is
dullness. Before that we were dull, enjoying something, chewing something. Suddenly something
becomes clear, there’s some enlightenment. Has anyone experienced it, this unexpected enlightenment
when dullness is gone? Don’t worry it’s going to be back. Because, actually, the material life is based on
dullness: one dully gratifies one’s dull material senses (grahyam indriyaih). We dully gratify our dull
senses thinking, “When will happiness come?” But it won’t.

And bhaya – fear – is gone, too. Is it gone? A little, but it’s not so frightening any more. It is, of course,
but not as much – fear is gone. And tamah. Tamah means that obstacles are gone, too. When we really
serve the Vaisnavas, tamah – darkness, ignorance – are gone. All the obstacles are manifestations of our
own ignorance. What is envy? It’s ignorance. Right? This means I think that I’ll fail to get something.
Envy, greed and anger are all manifestations of ignorance. So, here Krishna says, “If we are near the fire,
which is burning in the heart of a Vaisnava, fear, dullness and obstacles are gone.” The darkness that
covered the consciousness is gone, too.

So, Visvanatha Cakravarti Thakura says, “But the principal result is that one develops prema, love, in
one’s heart.” Something changes in the heart just like the principal result of approaching a fire is grilling
or boiling something, or performing a sacrifice.

It’s a very important verse also related to text 7 of Manah-siksa, which describes the last obstacle on the
path of bhakti. The last obstacle is pride (pratistha-asa), desire for fame by means of devotional service,
to prove everyone how well one knows the sastra, how great, nice and pure one is. One has already
eradicated the gross problems, he’s not so much tormented any more by lust, anger or greed – but envy is
still there. And it manifests itself as pratistha. And, ultimately, it’s being envois of God. Raghunatha dasa
Gosvami says (Manah-siksa, text 7): prabhu-dayita-samantam atulam -sada tvam sevasva. “You
should always serve advanced devotees and this is the only remedy.”

So, we have reached the last, eighth text. It’s not the last in Manah-siksa but the last one we are going to
work on. After we have learnt and got rid of everything (laughter), Raghunatha dasa Gosvami gives the
last tip:

yatha dustatvam me darayati sathasyapi krpaya yatha mahyam premamrtam api dadaty ujjvalam
asau atha sri-gandharva-bhajana-vidhaye prerayati mam tatha gosthe kakva giridharam iha
tvam bhaja mana

Yatha dustatvam me darayati sathasyapi krpaya. He explains how one can get rid of dustatvam
(means wickedness): yatha dustatvam me darayati sathasyapi krpaya. He says, “There’s one
way, which is, this way or other, mercy. Mercy that will deliver me from my wicked nature.”

And it may seem like, “Good heavens! We’ve been trying so hard to get rid of these and we have. And
here we go again.” Does it remind you of something? (laughter) It sometimes happens that one is
performing sadhana and then at one point one feels like one’s marking time, and there seems to be no end
to it. Some things seem to have been gone, and here they are again. Because our nature – our perverted
nature – has actually always been here, because we have our material body and mind. The material body
and mind are influenced by the gunas of material nature. Raghunatha dasa Gosvami calls man’s perverted
nature dustatvam (another word he uses for that is sathasyapi, saying , “I am satha). Satha means a
hypocrite, a cheater.

Naturally, in one sense, this is the reflection of the nature of bhakti because even when one develops
prema, one says, “I am still a hypocrite.” Sri Caitanya Mahaprabhu who authors an amazing verse in
Caitanya-caritamrita (Madhya-lila, 2.45), says:

na prema-gandho 'sti darāpi me harau

krandāmi saubhāgya-bharaḿ prakā itum
vaḿ ī-vilāsy-ānana-lokanaḿ vinā
bibharmi yat prāṇa-patańgakān vṛthā

Na prema-gandho 'sti darāpi me harau

krandāmi saubhāgya-bharaḿ prakā itum.

“I have not the slightest tinge of prema, love of Godhead within My heart, not even gandha, a
scent of love of God.” Na prema-gandho 'sti darāpi me harau, “I have not a bit of scent of love
of God in my heart.” Krandāmi saubhāgya-bharaḿ prakā itum. When people ask Him, “Why
are You crying then?”, he replies, “I am crying for everyone to see how lucky I am.” Krandāmi
saubhāgya-bharaḿ, “For everyone to see I have love within my heart.”

In one sense this is the nature of prema – prema never knows it’s within someone’s heart. If one
says, “I have prema”, flee from one because this one doesn’t only have prema – he has no
conscience. Caitanya Mahaprabhu says, “I have not the slightest tinge. I am a cheater.” Even on
the highest levels of devotional service one feels like a cheater.”

I once was told that one mataji approached Gour Govinda Maharaja , all trembling and crying,
and asked, “Maharaja, will I ever develop prema?” He looked at her and said, “You will but
you’ll never know that.” Because this is the nature of love. I’ve already mentioned that one
wandering in the material world cannot feel satisfied with anything material, so one’s looking for
spiritual things. And spiritual means spiritual love. But when one develops this love, he cannot
satiate oneself either. But it’s another kind of insatiability – it’s spiritual thirst or spiritual
insatiability.

In one sense these words by Raghunatha dasa Gosvami describe this same state of mind of a
devotee. But, on the other hand, - and we’re still working on line one – it’s also about us. It
sometimes seems impossible to eradicate this perverted nature. And this is a fact: as long as we
have these material body and mind our vices will emerge from nowhere. And we catch ourselves
at desiring to enjoy the material world, don’t we? Do we have this desire? We do. This rapacious
desire, which is “what else can I enjoy?” Satha means “a cheater”. A cheater is the one who
wants to enjoy; who passes oneself as Krishna; who is deep within convinced that one is, after
all, meant to enjoy. This lust or desire to enjoy pervades everything. So, he says, “I am satha.
And, even though I am a cheater, despite my complex nature, I’m hoping for Your mercy.”

In the first line he says, “By Your mercy I can rid of it.” (Madhya-lila, 23.28). 'Kṛṣṇa kṛpā karibena' —
dṛḍha kari' jāne. This famous verse is from Caitanya Caritamrita describing a devotee as the one , who, in
spite of everything, hopes for Krishna’s mercy, who know he’s absolutely hopeless. We sometimes feel
desperate, don’t we? Despair means, “It’s all over! No hope!” But at this point one remembers, “But
Krishna is merciful and His mercy is more than my hopelessness; that despite all of my hopelessness, His
mercy excels.” Therefore kṛṣṇa kṛpā karibena' — dṛḍha kari' jāne – one has this confidence that this
mercy will come.

But listen carefully, Raghunatha dasa Gosvami makes a very important point: yatha mahyam-
premamrtam api dadaty ujjvalam asau. He says, “Even if I am satha, I will be able to rid of it by
Your mercy.” Yatha mahyam- premamrtam api dadaty ujjvalam asau Moreover, he says,
“You’ll even give me this premamrtam, the nectar of prema, and not just prema but ujjvala-
prema (which means the most elevated love for Krishna). Dadaty-api – You’ll give it to me,
there's no getting away from it.” Yatha sri-gandharva-bhajana-vidhaye prerayati mam. He says,
“There’s a third thing You’ll give to me, and it’s the opportunity to serve Srimati Radharani.” He
addresses Krishna directly, saying, “You’ll give me the three things. You’ll smash all of my
wickedness, make my heart absolutely pure and give me premamrta - ujjvala-premamrita –
nectar or immortality, which can give love for Krishna. And You’ll give me the opportunity to
serve Srimati Radharani.” Yatha sri-gandharva-bhajana-vidhaye prerayati mam. And in the
fourth line he clarifies when it will happen: tatha gosthe kakva giridharam iha tvam- bhaja
manah. And, actually, the rest of the lecture will be devoted to this last line of text 8.

Literally, these words mean… “Tatha gosthe – if I am in Vrindavana (gostha means Vraj).
Kakva giridharam iha – here (iha); if you, my mind, worship Giridhari (Lord who lifted
Govardhana-hill) here, in Vrindavana. And how will you worship? Kakva meaning “with your
heart burning, with a lot of emotion within your heart.”

And the last lesson of this work is very important for us. Did anyone understand what
Raghunatha dasa Gosvamy means to tell us? Kakva, yes (laughter). I’ll try to explain what he
means to say. He mentions the devotees he associated with: Rupa Gosvami, Sanatana Gosvami,
Svarupa Damodara Gosvami, Sri Caitanya Mahaprabhu – all of them had been gone by the
moment. Before that, in the previous verse, he said, “All the problems will be solved if I serve
these advanced devotees - prabhu-dayita-samantam atulam (the generals of the army of
devotees). But they are gone, they are not here anymore, I can’t associate with them anymore.”
Do you sometimes experience not having an advanced general of the army of devotees by your
side? Do you? Not even a lieutenant. Even a sergeant. Sometimes we are completely alone.

And here he tells us what one is supposed to do even if there’s no chance of associating with an
advanced devotee. Do you want to know what one is supposed to do? He recalls who Caitanya
Mahabrahu gave to him. Who did Caitanya Mahabrahu give to him? He gave him the
Govardhana-sila. This tiny Govardhana-sila – tiny, about this size – is still in Radha
Gokulananda Temple in Vrindavana. Sri Caitanya Mahaprabhu Himself washed this sila with
His tears leaving His thumbprint on it. That sila along with a gunja-mala (a garland of small red
and black fruits) was brought from Vrindavana to Puri by one devotee (he was a mayavadi) and
given to Sri Caitanya Mahaprabhu. Sri Caitanya Mahaprabhu took that stone and worshipped it
like that was Krishna. And then at some point He gave that sila to Raghunatha dasa Gosvami.

Sri Caitanya Caritamtita describes how Raghunatha dasa Gosvami worshipped the sila. Kakva.
He didn’t worship the sila like a stone but like it was Krishna Himself because he realized that
that sila… He uses the word giridhari – it’s not without reason that he uses this name of
Krishna’s in this verse. He recalls this sila, which was his inspiration even when the most
intimate associates of Caitanya Mahaprabhu had departed and stopped being his inspiration.

And this moment is the most important for us to understand: we always have a chance to get
Krishna’s mercy. Our spiritual master gives us permission to worship Deities, which is supposed
to be done in a special mood. We should realize that Deities are non-different from Krishna
Himself and then we’ll have this kakva within our hearts.

Sri Caitanya Mahaprabhu Himself relished the story of Saksi-gopala. This story contains some
famous words. When a young brahmana came and addressed Saksi-gopala, who was then just
called Gopala, “Gopala, Gopala! You should come with me! You are a witness! The old
brahmana made the promise before You. He is Your devotee, You should uphold his promise.
You should go and bear witness. I don’t care about his daughter or something. What do I want? I
want You to come, since You are a witness and protect this old brahmana.” Gopala replied,
“Have you ever seen a statue walking? They don’t. I am a murti. I can’t walk. What do you want
from Me?”

The young brahmana looked at Him and said, “If You can talk why can’t You walk?” He caught
Him pointing out His logical error. And he continued, “Pratimā naha tumi — sākṣāt vrajendra-
nandana. You are not a statue. Pratimā naha tumi. Pratimā means a “statue”; pratimā means a
“replica”, a “photo” or something else, a “picture”. Pratimā naha - tumisākṣāt vrajendra-
nandana. You are the son of Mahārāja Nanda Himself, and He can walk and talk all right. He
can also run!” Pratimā naha - tumisākṣāt vrajendra-nandana.

And this is the most important thing we have to understand: arcye visnau sila-dhih. Like there’s
a verse in Padma Purana quoted in Padyavali by Rupa Gosvami, which says that if one thinks
that the arca-vigraha on the altar is a stone, marble or bronze, or iron, then where does one live?
In hell. If one hasn’t understood this thing, one lives in hell and will continue to live there. And
not necessarily somewhere on Patala-loka. Srimad-Bhagavatam describes 14 hellish planets.
Well, Lithuania is hell, Estonia, too, Finland – the same. Russia can leave anyone in the dust
(laughter).

This verse says that one retains one’s hellish consciousness. In other words, one didn’t
understand a very important spiritual truth that one’s consciousness is material. Hellish
consciousness means material consciousness. This material consciousness deprives one of the
opportunity to truly worship Krishna or approach Him. Everybody has this opportunity.

So, Srila Jiva Gosvami makes a very important point in Bhakti-sandarbha. Parama-upasaka-sca
saksat paramesvara tenaiva tam pasyanti (translator’s notice: tried to check Sanskrit but the
transcriber indicated the wrong verse 38:10). He says that parama-upasaka – people who truly
worship Krishna, who know what it is to worship Krishna – don’t see the difference between
arca and Krishna Himself. They don’t see any difference between Them. They realize this is
Krishna Himself Who came in such a form to associate with them.

Therefore, Sri Caitanya Mahaprabhu relished it. This is where the difference between our
philosophy and practically all the other spiritual philosophies lies. Worshipping Deities is so
valuable. Wherever you go you’ll here, “Worshipping idols, idolatry.” But people don’t
understand that God is almighty and God is capable of associating with us through any image if
we address Him. But we don’t understand it. Do we understand it? We don’t! If people don’t
understand, that’s okay. Forget them! But we don’t understand that God is almighty, that His
energy is almighty, that He can manifest Himself. If we show some special attention to Him, He
will personally associate with us through this Deity.

This is a very important point in our philosophy because, after all, all the other philosophies are
more or less contaminated by mayavada. Nirvisesa-sunyavadi. We look and think, “Well…”
because we are also made of stone. Our hearts are of stone – we come and say, “Er…Haribol!”
We can’t see Krishna, we can’t hear Krishna. But He’s here! There’s no difference between
Krishna and a Deity installed according to Pancaratra principles. Jiva Gosvami himself says,
“From the very moment a Deity is installed according to all the principles, from the moment we
invite It, Krishna comes. Krishna comes there in person.

Actually, it’s a very important point. Chaitanya Caritamrita has a wonderful verse. I’ll chant it
and tell a few stories because everyone likes listening to them. I’ve recently heard an interesting
statement that children have stories read to them to fall asleep and adults to wake up (laughter).
When people start falling asleep in a lecture, it’s time to tell a story. But Krisnadasa Kaviraja
Gosvami makes a very important point (C.C., Madhya-lila, 17.131):

'nāma', 'vigraha', 'svarūpa' — tina eka-rūpa

tine 'bheda' nāhi, — tina 'cid-ānanda-rūpa'

'nāma', 'vigraha', 'svarūpa' — tina eka-rūpa

Tin means “three”. What does nama mean? Name. What does vigraha mean? Form. What does
svarupa mean? Yes, svarupa means Krishna Himself. 'Nāma', 'vigraha', 'svarūpa' — tina eka-
rūpa. “They are the same, there is no difference.” Eka-rūpa – the same. The name is Krishna
Himself. Vigraha is Krishna Himself.

He further says: tine 'bheda' nāhi, — tina 'cid-ānanda-rūpa' He says, “There is no difference at
all because all these three are 'cid-ānanda-rūpa' (consist of eternity, knowledge and bliss). If we
understand this principle, we’ll know what to do. This is the piece of advice Raghunatha dasa
Gosvami is giving us here. He says, “Sometimes we have no chance to associate with advanced
devotees, but we always have a chance to associate with Deities. You should just understand
who this is, who is on you altar.”

And Srila Jiva Gosvami – just wait a little longer (laughter) – Srila Jiva Gosvami confirms this.
He states that worshipping a Deity is the way to get rid of all of our problems. Sometimes we
look for other ways to solve our problems. He says we have two problems (Bhakti Sandarbha,
284): kadarya-silanam and viksipta-cittanam.

Kadarya-silanam means “bad character”. Please, raise your hands those who have bad
characters. These are the different qualities we develop – there’s nothing bad about it, it’s alright,
everything’s okay. It means we are still in the material world. In the material world we
developed bad habits, and it’s inevitable, because so is the nature of material life, the nature of
material relations in this world. “What will they do to me if I have no anger? Devour.” Does one
need anger in the material world? He does. Other things are also needed. Therefore, Jiva
Gosvami says: kadarya-silanam – one doesn’t need anger to associate with Krishna, anger
destroys this association (unless we apply it for the right purpose but it’s another discussion –
we’ve talked about it). Kadarya-silanam means “bad character developed in the previous lives”
– all possible habits and peculiarities and the rest.

And viksipta-cittanam. Viksipta-cittanam – what is it? Flickering mind. Who has a flickering
mind? Who has a stable mind? Feel free. As usual. Haribol Ananda, please, get up, show
yourself (laughter, applause). There is one person, thank you. Viksipta-cittanam means
flickering, which cannot concentrate, can’t meditate, can’t think long about anything, which
always desires something. Today it wants one thing, tomorrow – another, the day after tomorrow
– another; after 15 minutes it wants something else. Today I am a pure devotee and who am I
tomorrow? Tomorrow I want the rest because I am going to be sick and tired of being a pure
devotee? How long more!? I’ve been one the whole day (laughter). Viksipta-cittanam means “I
always want to do something else.” If I am sitting, I want to walk. If I am walking, I want to lie.
If I am lying, what do I want? I want to sleep or something else. Sleep is the only accessible
quiet state but not for long – turbulence comes.

So, Srila Jiva Gosvami says, “Everybody is faced up with these two problems – kadarya-
silanam and viksipta-cittanam.” And he tells us how to get rid of them. In this verse Raghunatha
dasa Gosvami speaks about the same – dustatvam. Why? Satha, “Because I am a cheater. I’ve
been cheating for many lives. I’ve pretended being this body; I’ve pretended being successful at
ruling here; I’ve pretended that I’ll be able to become happy here; I have and I still am.”

Srila Jiva Gosvami says in Bhakti Sabdarbha that worshipping a Deity delivers one from two
things if one worships Deities properly… Otherwise, one mightn’t need to worship a Deity –
chanting the holy name would do. But worshipping a Deity keeps one within limits if he really
understands that this is Krishna Himself. And this “if” is of great importance here. Because if
one thinks this is a statue, it’s clear that nothing will come out of it.

You know, people have a curtain hiding the altar. It’s very convenient. Krishna is sitting and
looking, but you can draw the curtain and He’s not looking anymore. But we invite Deities to our
home or, this way or other, connect with Deities to get rid of all these problems and vices as soon
as possible. It is said that if we worship a Deity, meditate, put all of our thoughts to its feet – this
Deity will come to us at the moment of death. Not just some abstract Krishna, but Krishna in this
same form. He’ll save us, “Haribol! I am here. Let’s go to My place.” Because if, in this life
already, we have realized that we are part of our Deity’s retinue, that we worship a Deity, that
we have joined His entourage, that we have become part of it here and now in the right mood
and – we’ll remain in this retinue and everything will come to us due to the right worshipping of
a Deity.

And this is the last advice from Raghunatha dasa Gosvami before he moves on to the most
elevated things. Krisnadasa Kaviraja Gosvami agrees with him in Caitanya Caritamrita. This
topic surfaces again and again. When at the beginning of Caitanya Caritamrita he enumerates
the three Deities he had visited before writing Sri Caitanya Caritamrita, he says Madana Mohan
is Krishna Himself. Krishna Himself who is the son of Maharaja Nanda, who tends cows. Who is
Govinda? Govinda sits on a throne in Yoga Pith. And Gopinath, who sits under the vat, under the
banyan tree and plays the flute.

Has anyone been to Jagannatha Puri? There’s Tota Gopinath, isn’t there? This is a special form
of Lord because Krishna usually stands and there He sits. Why does He sit? Because he has just
started playing the flute and no one has come running to Him. He has just started to play the flute
to summon all of His devotees.

I am going to tell a couple of stories related to our understanding that if we have realized that the
Deity is Krishna Himself, the rest will be okay and no mistake. This is a story of Saksi Gopala.
Nityananda Prabhu Himself told Sri Caitanya Mahaprabhu this story when They were staying in
Cuttack. He said that before that Saksi Gopala had come to Vijayanagar in Andhra Pradesh, in
the south of India and there was also an interesting story of him getting to Cuttack.

One of the ancestors of Maharaja Prataparudra, the King of Orissa (Odisha) had heard of this
Deity Who had walked all the way from Vrindavana to Vijayanagar in Andhra Pradesh – all the
long way across entire India following a young brahmana to confirm something. And this
ancestor thought, “I have the best Deities in my kingdom – Jagannatha. There’s some Gopala – I
need to have Him in my kingdom.” With a small army he came to the king of Andhra Pradesh
and said, “I don’t need anything from you. I have only one request – give me Gopala.” “What do
you mean “give”? Let’s fight.” So, they started to fight and he won and said, “Again, I make the
same request of you. I’ve won, I don’t need your kingdom. Leave it to yourself, just give me
Gopala.” He replied, “I am sorry, I can give you my kingdom but I won’t be able to give you
Gopala because He doesn’t belong to me, I belong to Him. You should sort it out with Gopala. If
He feels like that – you are welcome.”

The king came to Gopala and said, “Gopala, I want You to be in Orissa.” Gopala started to think:
to speak or not to speak? Because He had already been caught doing that. This time He decided
to speak from the sky, just in case. That is, He is silent but someone is speaking from the sky.
There came a voice:

- You want me?

- I want You to come with me and I will serve You, we’ll build a temple for You and take
care of You.
- Okay. I am used to walking – I love it. But you should meet the same requirements. That
young man, the brahmana, when he was walking along every day he begged rice and
cooked a hill of it for Me. I still remember how delicious that rice was. So, my dear,
you’ll have to do the same thing. You should ask for rice in every village and cook a hill
of it for Me.
- As You say. I am Your servant.

And he took off his crown, his royal armor, his weapon, put on simple clothes and went to beg
alms. And Gopala watched him to make sure he wasn’t cheating. And all the way to Orissa he
begged alms until at last they got to Cuttack. When he arrived in Cuttack his wife who had a
valuable pearl which was handed down from generation to generation – knew that Gopala was
coming. “What shall I give to Gopala? I should give Him everything, right? If I belong to Him, I
should give everything to Him.”

So, she prepared this valuable pearl to give to Him. She called the pujari and said, “Pujari
Maharaja, put it on Him, decorate Gopala with this pearl.” The pujari approached and started
looking for a hole in the nose. “There’s no hole in Gopala’s nose”, he said. She got quite upset
and said, “Okay then, keep this pearl somewhere but I wanted to see Gopala with this pearl in
His nose.” Gopala came to her at night and said, “This pujari doesn’t know anything. Yashoda
pierced me a hole – the pujari just didn’t find it. Tell him to look carefully. I remember having
Yashoda pierce the hole!” Rani woke up, happy, and ran to the pujari first thing to say, “Look
for the hole! It’s there!” Pujari went and really found the hole. It wasn’t there yesterday. So, He
had this valuable pearl put on Himself thus responding to the queen’s devotion and bhakti.
I wanted to tell another short story at the end, which you mightn’t have ever heard. This story is
told in Karoli. Karoli is a village in Rajasthan where Madana Mohan, Madana Gopal is now
living. This is the original Deity that was found by Advaita Acarya. And then later Sanatana
Gosvami found Him in Vrindavana and worshipped. Later, when the Deity had left Vrindavana
in fear of Aurangzeb’s invasion He was moved to Jaipur. He resided in Jaipur for some time and
the daughter of Jaipur’s raja worshipped Him. Her father, as is the custom in traditional Indian
families, had arranged for his daughter to marry a prince of a small kingdom in Karoli. So, he
announced it to his daughter. She fainted at hearing that. She said, “I’ve already given my heart
to Madana Mohan. How can I go somewhere and part with Him? Well, okay, just for the sake of
propriety I can get married, but I am not going there.”

Her father replied, “I am sorry but everything has already been arranged.” And his daughter said,
“Then you should give me Madana Mohan because I am not going without Him.” The king
himself was very attached to Madana Mohan and said, “Okay. You’ll be taken into the room
with lots of deities. If, blindfold, you guess who of them is Madana Mohan, you may take Him
with yourself.”

She went to her quarters and started to cry and say, “Madana Mohan, How will I find You?”
And Madana Mohan replied, “When you touch Me, My skin will be warm and soft, so you’ll
know at once. And one more thing – I am going to break the flute. I will put my arm down a
little and the flute will bent, to be on the safe side. These are the two signs that are going to help
you find Me.” So, this blindfolded princess was quick to find Madana Mohan. In this way He
moved to Karoli.

But I had intended to tell another story – not this one (laughter). This is a very popular story
because the residents of Karoli are crazy about Madana Mohan. Every morning the whole village
are at the mangala-arati. The whole village! Some people make dandavats on the way from
home to the temple. Everyone goes – the sick, the old and the young alike, the children –
everyone. They sometimes call Madana Mohan “the One who stole a tray for a Moslem.” So,
this is the story I wanted to tell and how it happened.

Once upon a time there lived a Moslem in Karoli. He was quite pious – every day he read Quran,
said his prayers and meditated on Allah. He wouldn’t look at Deities because from the point of
view of Islam this is the most serious crime ever to consider that God could manifest Himself in
some tangible, concrete form. There one can’t even draw people what to speak of God. Because
initially material human mind stops people understanding or seeing that God can be within this
form. To prevent people from committing offences all of these warnings are incorporated in the
Christian religion, Islam or Judaism.

This way or other, he was a devout Moslem respected by all the Moslems and revered as a saint.
Hindu also revered him as a very pious person. He was an ordinary, poor man but very
respectful. He worked in court as a delivery man for letters or papers. He once was sent with
some errand to a temple where a Gosvami took care of Deities. To cut a long story short, he was
to deliver letters as a currier. It wasn’t his will – he was brought to Madana Mohan’s temple by
the Providence of God. When he was passing by he accidentally looked into the window and saw
Madana Mohan. He couldn’t believe what he had seen. He fell in love with Him at first sight. He
delivered the letter to Gosvami, stopped and started to look through the bars. Then he thought to
himself, “What am I doing? I am a Moslem. I am a faithful Moslem.” He ran to the musk and
started to pray, “Deliver me from this obsession!” But when he closed his eyes all he saw was
Madana Mohan. When he opened his eyes, he only saw Madana Mohan. Wherever he went he
saw Madana Mohan. And finally he understood he was hopeless.
The name Madana Mohan itself means “the One who attracts and draws us.” And at His whim
Madana Mohan completely revealed Himself to this Moslem who was absolutely ignorant. He
forgot everything – stopped going to the musk, reading Quran and started making songs about
Madana Mohan.

But Moslems are not the ones to be trifled with. All of his Moslem brothers thought, “He’s a
kafir!” (kafir means “infidel”). The most terrible thing that may have happened to him was to be
exeplled. So he was. He went to the temple but when they learnt he was a Moslem, they started
to force him out. Before that happened he had been respected by both the Moslem and the Hindu.
He was expelled by the Moslem and he started to visit the temple, but at one point Gosvami saw
a Moslem in the temple and told the servant who served the Deities (the doorkeeper) to kick him
out. He did and pushed him down the steps (there were steps leading to the temple) causing him
to fall.

He got back home and started to cry, saying, “No one needs me anymore. I’ve given my heart to
God – there’s nothing else in my heart. This way or other this God revealed Himself to me, got
into my heart but everyone expels me.” And he decided to keep the fast, stop eating anything,
which would finally cause him leave his body. He had been fasting for three days. For three days
had Madana Mohan been waiting for him. Eventually, He couldn’t wait any more.

They usually put a tray with sweets for Madana Mohan for the night in case He wakes up and
feels like having something sweet to eat. So, the pujari put an expensive silver tray for Him for
the night. Then he left closing the altar and locking the door to the temple. Later the Moslem
heard a knock on the door. He answered it and saw a youth he’d never seen before. You may
have already guessed who this youth was. There is no point in trying to conceal it from you. But
he had never seen Him before. The youth said,

- Gosvamiji from the temple has sent Me to you with maha-prasadam. Here it is, have
some, please, but you should bring the tray tomorrow for mangala-arati.
- But I was kicked out!
- Tomorrow you are not going to be!
- How?
- They won’t. Come for sringara-arati early morning tomorrow, bring the tray and
everything will be alright.

What was he supposed to do? He ate everything on the tray – he’d been fasting for three days.
But during the night Madana Mohan came to Gosvami and said, “You shouldn’t have kicked out
the man. I haven’t seen him for three days. He’s coming tomorrow morning but you should let
him in. You will recognize him because he’ll be carrying a silver tray.”

Early in the morning the pujari got up (not Gosvami but the pujari who served the Deities), got
on the altar and so no trace of the tray. He clutched his head in his hands, ran to Gosvami and
said, “The tray has been stolen! It’s been stolen! Stolen! I have nothing to do with that! Honestly,
I have nothing to do with that!” Gosvami smiled and said, “The one who stole it has already
admitted it. Don’t worry!”

So, he went to the Maharaja of Karoli, to the king himself, and told the whole story. Maharaja
couldn’t believe that some Moslem could develop such strong love for Krishna. So they were
both standing and waiting for him at the temple gate. The Moslem was walking carrying the tray
in his hand with a weird feeling at heart and thinking, “I am going to be… This is a very strange
story. First, I’ve never seen that guy in the temple. Second, he gave me this tray. He may have
stolen it and then given it to me. Got scared and gave it to me. Or, perhaps, I may have been set
up by the Moslems.” When he approached the temple, he saw the Maharaja himself and
Gosvami standing in front of the gate. So, he thought, “Well, I am dead.” He was in no doubt
that he was going to be taken under his arms and put in jail. But when he approached Gosvami
said,

- I’ve been waiting long for you. You are so fortunate!

- Why?
- You are the most fortunate! You know how fortunate you are?
- Why?

And then both the king and Gosvami started to talk all at once, “You are incredibly lucky!” He
was at a loss. Had he won the lottery? What had happened? Nobody told him anything. He
started to think, “Why? What’s going on? Why has everyone changed their attitude to me so
dramatically?” Only yesterday they kicked him out not wanting to see him and now they were
welcoming him with open arms. A suspicion crept in and he asked,

- Where is the servant that brought me the tray? I’ve never seen Him before.
- The servant is there waiting for you on the simhasana. On the altar. But he’s not a servant
any more.

And it occurred to him. The people started to cheer, “Haribol! Haribol!” Everybody rejoiced. All
in all, it ended well in the end except that he couldn’t live in the village anymore because of so
much fuss people were making over him. So, he had to escape but there are still songs. And they
still keep the tray, which Madana Mohan had taken to some Moslem.

The moral of this story is what Raghunatha dasa Gosvami speaks about, “Even if there’s no
hope, there’s always hope.” What hope? If we understand that Krishna’s mercy is more than my
hopelessness, that He Himself may come to me do everything possible for me if I serve Him.
And it’s the most practical thing ever. People attend some seminars learning there how to
manage their time. Why manage time? Everything’s already managed. One should have the
following routine: get up when the Deity does; go to bed when the Deity does; eat prasadam
from the Deities and then the three things will come like in this verse. All the dustatva, all the
impurity, will leave our heart. Premamrita, love for Krishna, will enter into our heart. As well as
the opportunity to serve the queen of Vraja – but this topic is too elevated. Therefore, we are not
going to discuss it. Thank you very much.