Transcription made by: Bhuvanidhi Mataji, Ananya Mataji, Yati Sekhara Dasa.
Gour Govinda Swāmī: asurāṇāṁ sudhā-dānaṁ sarpāṇām iva durnayam matvā jāti-nṛśaṁsānāṁ na tāṁ vyabhajad acyutaḥ [ŚB 8.9.19].
Translation by Śrīla Prabhupāda: Demons are by nature crooked like snakes. Therefore, to distribute a share of the nectar to them was not at all feasible, since this would be as dangerous as supplying milk to a snake. Sarpaḥ krūraḥ khalaḥ krūraḥ sarpāt krūrataraḥ khalaḥ: “The snake is very crooked and envious, and so also is a person like a demon.” Mantra-auṣadhi-vaśaḥ sarpaḥ khalaḥ kena nivāryate: “One can bring a snake under control with mantras, herbs and drugs, but an envious and crooked person cannot be brought under control by any means.” Considering this logic, the Supreme Personality of Godhead thought it unwise to distribute nectar to the demons. Why? Demons are by nature crooked like snakes. Therefore, to distribute the share of nectar to them was not at all feasible, since this would be as dangerous as supplying milk to a snake. Considering this, the Supreme Personality of Godhead Acyuta didn't deliver a share of nectar to demons. Cāṇakya Paṇḍita has Nīti Vākya, he has said. Prabhupāda Mahārāja has quoted it from his purport.
Sarpaḥ krūraḥ khalaḥ krūraḥ sarpāt krūrataraḥ khalaḥ, mantra-auṣadhi-vaśaḥ sarpaḥ khalaḥ kena nivāryate. The snake is crooked and envious, and so also a person like a demon, crooked and envious. But one can bring a snake under control with mantra and herbs, drugs, mantra-auṣadhi. But an envious and crooked person cannot be brought under control by any means. So, such a crooked person is more dangerous. More envious, cruel than a snake, isn't it? Than a snake. Huh? A snake can be brought under control by mantra and also the herbs, drugs. But such a crooked person, krūra, cannot be brought under control by any means. So dangerous. Considering this logic, the Supreme Personality of Godhead thought it unwise to distribute nectar to the demons. Nectar to demons. Mm-hmm.
So it is said, this crookedness, kāpaṭya, is a great hindrance. It is a great hindrance in the path of devotional service. This crookedness is a great hindrance to the path of devotional service. All ācāryas have said so and Bhāgavata says so, śāstra says, sādhus, mahātmā, all say so. Saralatā hi vaiṣṇavatā. Simplicity is Vaiṣṇavism. Simplicity is Vaiṣṇavism. Those who are real Vaiṣṇava sādhu, they are as simple as children. As simple as children. So this crookedness, kāpaṭya, in Sanskrit we say kāpaṭya, crookedness. This crookedness is a great hindrance to giving perfection. Suppose you have sat down in the row to accept food. Many people are sitting, you are sitting, rows are there, food is served. You ask for more food. You are a greedy fellow.
You have a big belly. You cannot be satisfied with a little food. But if you think, ‘Oh, if I take so much food in the presence of so many people, what will the people think of me? He's such a greedy glutton. He's a glutton’. So first time the food was served, when the second time comes, you say, ‘No, no, no, no, no, I don't want, I don't want. I am satisfied’. What is this? It is crookedness. If you say so, then you'll remain hungry, isn't it? You'll remain hungry. Why do you say so? ‘No, I need more. Please give me’. Why don't you say so? One is very simple. He says, ‘Yes, I need. I am hungry. I want more food. Please give me’. ‘No, no, no, no, no! I don't want. This is enough for me. I am satisfied’. This is kāpaṭya, crookedness.
You are not a simple-hearted person. No simplicity at all. A teacher is teaching mathematics to the students. Many students are there in the class. The maths teacher is teaching mathematics. The calibre of all these students are not the same. Some are developed calibre. Some are dull-headed person, student also. We understand different varieties are there. The teacher teaches, then asks, "All of you understood?" He asks, "You understood? You understood?" You say, "Yes." But those dull-headed students, they have not understood it, but they never say that "I have not understood." He thinks, "If I say now, I have not understood, what will the others think? Such a dull-headed fellow, cannot understand when the teacher explains so nicely.” So out of shyness, whatever it may be, they say, "Yes, yes, I understood."
Then what will happen? They cannot make advancement. They cannot get promotion to the higher mathematics class at all. They will fail in the examination. So where is his siddhi, perfection? So it's a great stumbling block on the path of perfection. Hindrance. That is kāpaṭya. There is one saying in Bengali. [Bengali], you have come to the stage to dance. Generally, the girls, the women come to perform dance. Oḍiśī dance, Maṇipurī dance. Generally, the women take part in it. The girls take part in it. So you have come to the stage, many audience is there, lookers are there. They are waiting to see you dancing. Nice audience. You have to show what is the first step, like this, like this, like this. But if you are coming to the stage to dance, and you put a veil over the head, what will it be?
You cannot perform dance at all. You cannot please the audience. The onlookers. You cannot achieve success in your dancing performance. [Bengali]. You have to dance. Why are you feeling shy and putting a veil on your head? Take it off and dance freely. Then you will achieve success in your performance. This is crookedness. This is one type of crookedness. Guru and Gaurāṅga never teach this type of crookedness. They are not the teachers of crookedness. Mahāprabhu never teaches us this thing. Saralatā hi vaiṣṇavatā. Simplicity is Vaiṣṇavism. If you develop this simplicity within your heart you will be able to serve Guru Gaurāṅga. Otherwise you cannot serve Guru Gaurāṅga, if you have developed some crookedness within your heart. Kāpaṭya is there. Here Śrīla Bhakti Siddhānta Sarasvatī Ṭhākura says; we are followers of Guru and Gaurāṅga.
Gaurāṅga Mahāprabhu has ordered this thing. Yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa āmāra ājñāya guru hañā tāra’ ei deśa (Caitanya-caritāmṛta, Madhya-līlā 7.128). Mahāprabhu's order. Whoever you meet, just speak about Kṛṣṇa. Don't manufacture anything. Simply say, Kṛṣṇa has said this thing. Just repeat it as it is. So I order you to become guru, āmāra ājñāya guru hañā tāra’ ei deśa, I order you to become guru and deliver the whole world. So this order has come to my guru-pāda-padma. And my guru has delivered the same order to me. So I am doing the work of Guru. We should not cultivate any duplicity in it. We should follow this order with much simplicity. Pure simplicity. We should not learn this duplicity at all. Because Guru and Gaurāṅga don't teach us this duplicity.
They teach us this simplicity. To carry out the order of Guru and Gaurāṅga we can kick out anything. Kick out anything. Day and night twenty-four hours, we should be engaged in the loving service of Guru and Gaurāṅga. Cultivate simplicity within your heart. You should not cultivate any sort of duplicity, thereby you cannot serve. If someone pretends like that, he is a number one servant of Guru and Gaurāṅga, he pretends like that. But Guru and Gaurāṅga know the heart. He's such a number one crooked person, just pretending. He's really sleeping, he can be very easily awakened. But one who is pretending to be sleeping cannot be awakened. Because he's pretending only. Really sleeping he can be awakened. Hey! Hey! Get up! He'll get up. By sound vibration.
But one who is pretending that he is sleeping will never wake up. You cannot make him wake up. Isn't it? Because he is a crooked person. He is a pretender only. That is it. And if required, if required, like to serve Guru and Gaurāṅga, to follow their order, to execute their order, as it is. If it's required to go to hell, we are prepared to go to hell. But we won't practice any sort of duplicity. We shall go to hell. That’s all. Some duplicity anyhow, manipulate something anyhow, bharakam is this danger here, these hurdles here. And go up. This is duplicity. In that way if someone goes even to Brahmaloka, to the planet where Brahmā stays, still he cannot be delivered. He cannot be delivered.
He will fall down from that position very soon. He cannot be delivered. By cultivating simplicity, if by chance someone goes to hell, Guru and Gaurāṅga will go to hell to deliver that person, because he is a simple-hearted person. Therefore it is said, Guru and Gaurāṅga, Sadhu Guru Mahajana, patita-pāvana. They are deliverers of the patitas. Most degraded. But they are not deliverers of the crooked persons. They have developed duplicity and crookedness in their heart. By such manipulation, they have gone to the Brahman-gata. They cannot be delivered. This is what is said. Those who are of a crooked nature, they are speculators. They speculate things. They never follow these instructions as they are. They add their own deliberation to it. They twist it.
So they, in other words, they are speculators. They never accept the essence. Sāragrāhī. The essence. They carry the bunch. Big load. Like an ass. Ass is an animal who carries the loads. They are beasts of burden. They are beasts of burden. Yes. So those who are speculators, those who are duplicitous persons, crooked persons, they are that type. They never, they cannot accept the essence, sāra. They are bhāra-vāhī. They are like beasts of burden. They accept the unwanted things. They cannot accept or don't accept the essence, sāra. Such persons accept asat as sat, sat as asat. Such speculators, such duplicitous persons. They cannot understand which is good and which is bad, because they are speculators. They never follow the instruction of Sādhu-guru-mahājana in a simple way.
Which is very simple, they make it crooked, make it very difficult. It's very simple. Why are you making it difficult? Simple way is there, why are you adopting a crooked way? The zig-zag way. Adopt simple way. Because he's not simple. Attached person is a crooked person by nature, so he adopts a zigzag way, avoids the simple way. So he cannot get perfection at all. Great hindrance, great stumbling block, this path of perfection. There is one story. Generally, this story is told by Bhakti Siddhānta Sarasvatī Gosvāmī Mahārāja. Very often, he states this story and teaches this thing. Simplicity and duplicity. There are family priests. Family priests, they are not bona fide Guru. Family guru. Family priest. Like, Śukrācārya was family priest or guru of the demons.
Śukrācārya? Kula-guru, yes. Family guru. Family priest. Śukrācārya advised Bali Mahārāja, "Don't give dāna to Vāmanadeva. He will take away everything from you." That, Bali Mahārāja was a mahājana, His devotee. He rejected that guru. So, such gurus are there. Family gurus. By, what you say, vaṁśa-paramparā. His father is guru and then son becomes guru, then his son becomes guru. What do you say, what do you say? Ancestral.
Devotee: Seminal.
Gour Govinda Swāmī: Seminal. Succession. Hereditary.
Devotee: Heredity.
Gour Govinda Swāmī: Yes. Hereditary process. Hereditary process, they become gurus. So-called gurus but they're not bona fide gurus. And thereby, by doing this guruship, they maintain their family and money thereby. Praṇāma and praṇāmi. They want praṇāma and praṇāmi. Two things only they want. Praṇāma, daṇḍavat, and praṇāmi. Yes. Praṇāmi means money. Praṇāmi box, we have praṇāmi box. Someone will come, do praṇāma, offer praṇāma, and put some money in that box. It's praṇāmi box. That is etiquette. That's Vedic etiquette. If you come to the temple and if you come to meet a sādhu, have a darśana of sādhu, you should not come empty-handed. That is a Vedic etiquette. One should not come empty-handed.
He must come with some presentation, some gift. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ [Bg. 9.26]. That Kṛṣṇa has said. You may come with some fruit and flower, some tulasī leaf, water or tulasī leaf. Patraṁ puṣpaṁ phalaṁ toyaṁ, some money, some presentation. You should not come empty-handed to the temple, to have the darśana of the Lord, or darśana of sādhu. This is Vedic etiquette. So, people come here with some presentation, so that they offer praṇāma and put praṇāmi. That box is there for praṇāmi. So, these family gurus, they go to the houses of their disciples once a year. Once a year, they go, just to get praṇāma and some praṇāmi. And say, "Guru Mahārāja has come."
The disciple pays daṇḍavat. "I will just, a nice place where guru will stay for one day." And prepares nice food, prasāda for him, and gives them money. Bas. It's yearly, yearly due. It's yearly due, you have to pay it. It's yearly due. So, such a guru once went to one of his disciple's house, and the disciple prepared nice food for him. The guru ate it. Then after that, the disciple showing guru-bhakti came with a harītakī. Harītakī? What do you say?
Devotee: Betel?
Gour Govinda Swāmī: Harītakī. What is that?
Devotee: Pān. It's showing.
Gour Govinda Swāmī: Not, not pān.
Devotee: No. So, no. I don't know this.
Gour Govinda Swāmī: No, in English what we say, we don't know. We don't know. Yes. But you know harītakī.
Devotee: Something you chew, no? They give-
Gour Govinda Swāmī: Yes, yes.
Devotee: Offer to deity also?
Gour Govinda Swāmī: Harītakī generally is a nice thing. Triphalā. You know triphalā? Three fruits. Harad, Bahedā, Āmalā. Harītakī, Bahedā, Āmalā. In Āyurveda, it's very useful. It's nice medicine. It has many benefits if you take regularly. It will purify your blood. It will make your digestive system very well.
Devotee: Harītakī?
Gour Govinda Swāmī: Yeah, harītakī. Triphalā, these three.
Devotee: But Vaiṣṇava don't take?
Gour Govinda Swāmī: Why? Why you don't take?
Devotee: Because in one of the books has been written no harītakī.
Gour Govinda Swāmī: Why? We use.
Devotee: In one book in French that they have written that one of Prabhupāda's books, harītakī is like one intoxicant.
Gour Govinda Swāmī: Not intoxicant. That's not intoxicant. That's not intoxicant.
Devotee: Is that by some mistake?
Gour Govinda Swāmī: Triphalā. No, that mistake. That is useful. Don't chew pān. That is forbidden. That is intoxicant, comes under intoxication. But though we offer pān to the Lord, we should not take it. And with that logic, many say, "Oh, you offer this to the Lord. Why shall not we take it?" The Sahajiyās, therefore they take it, but it is forbidden for us. No. We have no power. He's all-powerful. He can take it and just suffer pān bitter, but we should not take. It is forbidden for us. We have no such strength, no power, to digest it or to take it and counteract its intoxicating effect. So it's forbidden.
But harītakī is not so. So he came with the harītakī. Then guru said, "All right. Take out the unnecessary things out of it, and that necessary part, please give me." That means Guru says, "Just peel it." Peeling. Peeling. And take off the unnecessary part, and what's necessary. So that śiṣya, that disciple, is a speculator. He's a crooked person, speculator. He speculates. He thought about the upper portion of the harītakī is unnecessary. The inner portion is necessary. So he threw off the upper portion, the skin portion, and gave the inner portion, the hard seed, to the guru. But in harītakī, the outer skin is necessary. The inner portion, the hard knot seed, is unnecessary. That should be thrown off.
But he did the reverse, you see? He's a speculator. He's bhāra-vāhī sāra-grāhī nai. He never accepts essence and accepts the unnecessary things. That is not essence. So guru, kund. Enjoy it, you see, that harītakī. They said, you are such an unintelligent fellow, don't you know? The outer portion is necessary, the heart not, the seed. I would say inner portion, the heart not is unnecessary of harītakī, and outer portion, the skin, is necessary. That day, the next day, after Guru’s taking food, that Guru Bhakta, Disciple, so-called guru-bhakta, disciple, brought a khāḍā-mama. Khāḍā-mama. And then thought of the astute event. Oh, this inner portion is unnecessary, outer portion is necessary. Guru has taught this thing.
So he threw out the inner portion of khāḍā-mama and brought the outer portion. Kapaṭī, too good. So this is story. That means those are speculators, those are crooked persons. Kapaṭī, they only speculate. They won't accept things as it is. They don't accept the essence, sāra. They are bhāra. They accept the vastu as avastu, avastu as vastu. Sat as asat, asat as sat. Real as unreal, unreal as real. Such persons. Such persons. Therefore, sādhus, gurus, mahājanas, they have said this thing. One who is very serious, very eager to achieve perfection in his human birth, that is, Kṛṣṇa-bhakti, to get Kṛṣṇa, he should be very simple.
He should cultivate simplicity. And simplicity is Vaiṣṇavism. Those who are real sādhu, Vaiṣṇavas, they are simple by nature. Naturally simple. They are not crooked persons at all. This crookedness, kāpaṭya, is a great hindrance in this path of perfection. This is a sort of disease, pātitya and kāpaṭya. Try to understand this language. Yes, pātitya, kāpaṭya. Crookedness. What is crookedness? What is wretchedness? All right. What is the English? Anyhow. One who is a crooked person has developed crookedness. He even becomes envious towards the doctor. The doctor who has come to cure him, he becomes envious of him. So, his disease is incurable. In Bhakti-sandarbha, Śrīla Jīva Gosvāmī has said this thing.
About this kātitya and kāpaṭya. In Bhakti-sandarbha, Jīva Gosvāmī says there are many such persons, those who pretend themselves very devotional. Pretenders. But inside in their heart, there's great crookedness. Inside the heart. But outwardly they pay daṇḍavat, like a rod, they fall down from this distance, daṇḍavat, praṇāma, daṇḍavat Mahārāja, daṇḍavat, outwardly. But in the heart, they are very crooked persons. They have no respect at all. They criticize the sādhus, ācāryas, gurus, Vaiṣṇavas, they criticize. But outwardly they pay daṇḍavat, as if very humble and very devotional attitude they have. They show like this. They offer worship also, but in the heart, great duplicity is there.
And they cannot, Bhakti-sandarbha, Jīva Gosvāmīpāda has said, "they cannot make any advancement in this path of perfection." They, such persons take to this, all these things, karma, jñāna, yoga, tapasya, tyāga, sunīti, morality. They speak about morality. They speak about renunciation, detachment, speak about penance. They speak about jñāna, yoga, all these things, and they practice externally something else. They pose themselves as if they are very moral persons of moral character. They pose very moral character. But in the heart, they are very crooked persons. So crookedness is there in their heart. Outwardly they pay daṇḍavat, offer worship to Sādhu, Guru, but they are very keen to find out faults of that sādhu, guru, vaiṣṇavas.
Very keen to find out the faults. Chidrā-nyasya. Against such persons. So, this Jīva Gosvāmī Prabhu said that I was saying also, one who is really sleeping, he can be very easily awakened by sound vibration. But one who is pretending that he is sleeping, you cannot make him awake. Because he is pretending, you should say. Crooked persons. This is crookedness. Therefore it's said sādhu guru vaiṣṇava’s patita-pāvana kapaṭa-pāvana nai. They are deliverers of the distressed, patitas. Must degrade it. But they are not deliverers of these crooked persons, kapaṭa-pāvana. Those who leave such sādhu gurus and go anywhere else due to this crookedness. This is crookedness. They cannot be delivered, they cannot achieve the perfection in their life.
There is one thing, one saying, Bhūmau skhalita-pādānāṁ bhūmir evāvalambanam. Bhūmau skhalita-pādānāṁ bhūmir evāvalambanam. If your feet slipped off from this ground, this ground will give you shelter. Nothing else can give you shelter. Bhūmau skhalita-pādānāṁ bhūmir evāvalambanam. Your foot is fixed here in this ground, and if by chance the foot is slipped off this ground, only this ground will give you shelter. No other thing except ground will give you shelter. So if you have slipped off from these lotus feet of this guru, anyhow, by chance, only that guru will give you shelter. No other Vaiṣṇava sādhu will give you shelter. Those who are crooked persons. They develop such crookedness in their heart.
Those who pretend themselves to be very humble followers of Sadguru, but they have crookedness in their heart, they leave Sadguru and go somewhere else to take shelter. But they should understand nobody can give them shelter. Only that guru, that ground from which his foot has slipped off, gives shelter. Can you understand? You say?
Devotee: the question arises, if one leaves his guru.
Gour Govinda Swāmī: His bona fide guru.
Devotee: Yes.
Gour Govinda Swāmī: He should not be rejected. No.
Devotee: But if he's a crooked person.
Gour Govinda Swāmī: A crooked person.
Devotee: Looks for another guru.
Gour Govinda Swāmī: And goes somewhere else to take shelter.
Devotee: To another guru?
Gour Govinda Swāmī: Yes, another guru or sādhu. But he should understand that nobody can give him shelter. Only from where his foot has slipped up can give him shelter. Only if he comes back, begs excuse. He has committed offense. His offense cannot be counteracted or destroyed, you see. Unless he comes back and seeks shelter there, his offense cannot be destroyed, you see. And nobody can give him shelter. Only that guru can give him shelter, or vaiṣṇava can give him shelter. So it's said, if your foot is slipped up from this ground, no other place will give you shelter. Only this ground will give you shelter from which your foot has slipped up.
Bhūmau skhalita-pādānāṁ bhūmir evāvalambanam. [Skanda Purāṇa: 2.2.38.70]. That is saying, that this bhakti, this means Jīva Gosvāmī has quoted this thing in Bhakti-sandarbha. Yes. He has quoted. Hmm. Nobody can give him shelter. Nobody can protect him. Only that guru sādhu will give him shelter and protect him. If he's intelligent, if he's really simple hearted person, he can understand and come back. If he's a crooked person, he cannot understand this thing. So, he goes somewhere else to take shelter, but nobody can give him shelter or if somebody gives him shelter that's not real shelter at all. He cannot make any advancement in this devotional path, spiritual path.
He cannot make any advancement. He cannot achieve the perfection in his life. Rather, where there is offense, he has committed a great offense and as a result of the reaction of that offense he will fall down and go to hell. Definitely. Definitely. Unless he comes back, he'll be entrapped. He must be entrapped by this crookedness. Trap of this crookedness. Yes. It's crookedness, kāpaṭyam. Nothing else. So Jīva Gosvāmī Prabhu has discussed all these things in Bhakti-sandarbha about this kāpaṭyam, crookedness, how it is a great stumbling block, great hindrance in this path of devotional service and perfection. Yes?
Devotee: This kāpaṭyam means is that's what you call ulterior motive?
Gour Govinda Swāmī: Huh?
Devotee: Someone who comes here has ulterior motivation?
Gour Govinda Swāmī: Yes.
Devotee: It's another motivation he has inside.
Gour Govinda Swāmī: Other motivation, kāpaṭyam, crookedness, is never simple at all. Like this, snake. Snake goes in this way. Never goes straight like this. Crooked. That it says here. These verses, ‘demons are by nature crooked like snakes. Therefore, to distribute a share of nectar to them was not at all feasible since this would be as dangerous as supplying milk to a snake’. If you give milk to a snake, only you will enhance his poison. Nothing else. Viṣa-vardhanam. Isn't it? So, considering this, Supreme Personality of Godhead, Acyuta didn't deliver a share of nectar to demons because they are so crooked persons, more crooked than the snakes.
A snake can be controlled by mantra and auṣadhi, but this person cannot be controlled even by mantra and auṣadhi. They are more crooked. Therefore it is said, Sādhu, guru, vaiṣṇava, they are patita-pāvana, not kapaṭa-pāvana. They are not deliverer of the crooked persons, they are deliverer of the real distressed, real degraded persons. By developing simplicity, if by chance someone goes to hell, sādhu, guru, vaiṣṇava will go to hell to deliver such a person. But if a person becoming crooked, cultivating some crookedness, manipulating, by manipulation, goes and occupies a higher position or goes to the planet where Brahmā stays and lives, still he cannot be delivered.
He'll fall down from that position and he cannot be delivered. But a simple-hearted person, if by chance goes to hell, sādhu, guru, vaiṣṇava will go to hell to deliver him. Therefore, it says sādhu guru vaiṣṇava patita-pāvana kapaṭa-pāvana nai. They are not deliverer of the duplicitous persons or crooked persons. They are deliverer of the real distressed persons and most degraded persons, provided they are simple. That is said. And why, this is what the Śāstra says, the Sādhu says, Mahājana says. But why is it so that people take to this crookedness? Why they're not becoming simple? Why?
You find, you find, you have been taught this thing. In Vaiṣṇava community you will find those who are not being taught this thing. But you have been taught. In Bhārata, Śāstra says, Sādhu, Mahājana, they all say, Ācārya says this. Still in Vaiṣṇava community you find this crookedness is going on, kāpaṭya is going on. No simplicity at all. There's politics, there's crookedness. See, they're after name, fame and prestige. Yes.
Devotee: Cutting a profile.
Gour Govinda Swāmī: Cutting a profile. Only for that reason, name, fame and prestige, they cultivate this crookedness, kāpaṭya. They pose themselves as Vaiṣṇavas. But they are not real Vaiṣṇavas. Vaiṣṇava Ācārya said, "Vaiṣṇavera pratiṣṭhā sūkarera viṣṭhā" That is stool of a hog. Sūkarera viṣṭhā - stool of a hog. Bhaktivinoda Ṭhākura says, Raghunātha Dāsa Gosvāmī says. They never run after. One who is real Vaiṣṇava will never run after it. But all are running after this, by cultivating crookedness. How they can get lābha-pūjā-pratiṣṭhā, worship from others and occupy, let's say, superior positions like this.
But they cannot understand they have been affected with such a, what do you say?
Devotee: Incurable disease.
Gour Govinda Swāmī: Incurable disease. Yes. Affected by such an incurable disease. They cannot understand this thing. They have given up kanaka and kāminī. Given up wife, woman, and gold. So they have given up this thing. But they have not given up this thing, pratiṣṭhā. So in Hari-bhakti-vilāsa, Śrīla Sanātana Gosvāmī has said this. One may give up kanaka and kāminī, gold and woman. But it is very difficult to give up this pratiṣṭhā, very difficult to give up that pratiṣṭhā. He says, sarva-tyāge’py aheyāyāḥ sarvānartha-bhuvaś ca te kuryuḥ pratiṣṭhā-viṣṭhāyā yatnam asparśane varam [Hari-bhakti-vilāsa 20.370].
He says viṣṭhā. Sanātana Gosvāmī says pratiṣṭhā-viṣṭhā is the stool of hog. He has given up everything, sarva-tyāga. He has given up his family, his home, his all material relationships, given up money. Given up his wife, woman. Everything he has given up. But he has not given up this pratiṣṭhā. This pratiṣṭhā-viṣṭhā, this stool. And Mahājanas, Vaiṣṇava Ācāryas like Bhaktivinoda Ṭhākura, Raghunātha Dāsa Gosvāmī, Sanātana Gosvāmī, they have said, it is stool of a hog. Stool is unnecessary thing. It should be rejected, isn't it? Nobody accepts stool, It's a rejected stuff, very bad, impure thing, stool, asāra.
But those who are hogs and dogs, they accept these things too. Isn't it? Dogs and hogs, they accept the stool. They think this is a very nice thing which to be accepted. [indistinct]. Those are so-called renunciates, so-called renunciates. They have given up everything, you see. They say, arthamanarthaṃ bhāvaya nityaṃ [Bhaja Govindam, verse 30]. This money, artha, is the cause of all sorts of anartha, so we have given it up. Kā te kāntā kaste putraḥ. Oh, who is your wife? Who is your son? So I have given up my wife, given up my family, given up my son, given up my relatives. Everything I've given up.
But then, they have not given up this pride that I have given up everything. Such pride is there. They have not given up such pride that I've given up everything. This is garva. And why in this world you'll find, beginning from a boy to an old man, all are running after this pratiṣṭhā? This pratiṣṭhā: name, fame, and prestige. Many examples are there. Because thereby you will achieve a fame. That fame will be immortal fame. Though we die, still that fame will be there. Our names will be written in history. Names will be written in the history. Kīrtir yasya sa jīvati. Therefore, you'll find the students they are labouring so hard, how they can come out successful in examination, getting first class, first class.
Some fame will come. And those who are expert swimmers, they're swimming English Channel or Atlantic Ocean, "I will swim. If I will be drowned, still my name will be recorded in history." Still they are not afraid of their death also. They are so mad after this name and fame, pratiṣṭhā. And some are mountaineering, doing mountaineering, climbing up the highest peak of Himalayas, Everest. If by chance they die, "Still my name will be written in the history as such a great mountaineer." This pratiṣṭhā. So it's very difficult to give, give it up. Give it up. And also you find in this community, sādhu-samāja, sādhu community one poses himself to be a great renunciate.
He has only one kopīn, nothing else. He never uses any, some use the bark of the tree. He's so great renunciate. He never stays in one place more than one day, only moves. Because, "I will develop some attachment to this place." He every day goes out and gets some mādhukarī. You understand? He's wandering there in the jungle of Vṛndāvana and Brajabhūmi and getting mādhukarī. Such great renunciate. He never builds a cottage for himself also. Anywhere he may stay under a tree. Outwardly, he, he has become very niṣkiñcana, akiñcana, a great renunciate, but he has not given up this pride that, "I am a great renunciate."
Pratiṣṭhā, viṣṭhā. Therefore, Sanātana Gosvāmī Prabhu has said, it is very difficult. One may give up kanaka-kāminī, can give up everything, but it is very difficult to give up this pratiṣṭhā, viṣṭhā. Only for this, man becomes crooked, becomes intolerant, envious. Only for this. In this material platform, that's quite natural. One becomes envious. "Oh, he is making advancement, becoming richer than me, wealthier than me, occupying greater position than me." So man becomes envious. "How I can, make some plan, something, so drag, I shall drag, pull him down?" In political field. So political enviousness is there, political murder is there.
This is enviousness. It's all crookedness. The root is crookedness and only for greed. Also you'll find in this sādhu-samāja also, in this, Vaiṣṇava-samāja also, if some Vaiṣṇava or sādhu makes some advancement in the spiritual path, one who's really sādhu says, "Yes, he is making some nice advancement." But if it's not real sādhu, he's a crooked person that's posing himself as Vaiṣṇava sādhu, he cannot tolerate it. He becomes intolerable when he hears this thing. Yes, mātsarya. As if a sharp arrow is pierced into his heart when he heard such thing, "Oh, such and such, he's making such advancement." It's very difficult to hear and he is intolerant, intolerant.
But this is not at all appreciated because this, one should sooner, nirmatsarāṇāṁ satāṁ vedyaṁ [ŚB 1.1.2]. Śrīmad-Bhāgavatam says nirmatsarāṇāṁ - non-envious. He's not envious. That Vaiṣṇava, that bhakta can understand this Bhāgavata-tattva. Otherwise, one who is envious cannot. Though he is a Vaiṣṇava, he has come to the society of Vaiṣṇavas and adopting, what do you say, following the path of this Vaiṣṇavism, but becomes envious. He cannot understand this tattva. This paramo nirmatsarāṇāṁ satāṁ vedyam. And he cannot make any advancement in the spiritual path.
If this is a real thing, one who's a real sādhu and Vaiṣṇava, if he sees or hears such and such bhakta or devotees making advancement, he becomes joyful. "Yes, yes, he's making advancement." He becomes joyful. But instead of becoming joyful, he becomes envious. And it becomes very intolerable on his part to hear such thing. This is kāpaṭya, crookedness. Therefore, in Manaḥ-śikṣā, Raghunātha Dāsa Gosvāmī has said, Pratiṣṭhāśā dhṛṣṭā svapaca-ramaṇī me hṛdi naṭet katham- sādhu-premā spṛśati śucir etan nanu manaḥ sadā tvam- sevasva prabhu-dayita-sāmantam atulaṁ yathā tām- niṣkāsya tvaritam iha tam- veṣayati saḥ [Manaḥ-śikṣā, verse 7].
So this is the verse in Manaḥ-śikṣā. Raghunātha dāsa Gosvāmī has written. So basing on this verse, Bhaktivinoda Ṭhākura has written in poem, poet, saṅgīta, kapaṭa haile dūra, prabhu se premera pura, jīvera hṛdaya dhanya kaile [śuna, mana, niguḍha vacana, Śrīla Bhaktivinoda Ṭhākura]. If you will be free from this kāpaṭya, crookedness, then you can adopt this path of prema. Tread this path of prema. Otherwise, you cannot tread this path of prema if there is kāpaṭya, crookedness in your heart. Pura jīvera hṛdaya dhanya kaile. Anivārya prema-ratne, kāpaṭya rākhoho dūre. Our goal is to achieve this Kṛṣṇa-prema.
That is the goal of our human life, supreme perfection of human life. If you are serious and eager to achieve this goal, Raghunātha Dāsa Gosvāmī says, Bhaktivinoda Ṭhākura says, immediately you give up this kāpaṭya, crookedness. Immediately you give up this thing. Otherwise, you cannot achieve this goal. Śuna, mana, niguḍha vacana. This Manaḥ-śikṣā is saying to the mind, stupid mind, "Oh, mind, stupid mind, you listen to me, my confidential instruction." Pratiṣṭhāśā dhṛṣṭā-mama, kāpaṭya-tad-upapati caṇḍālinī hṛde mama. This, if you run after this pratiṣṭhā, this is śūkarera viṣṭhā, this stool of the hog and caṇḍālinī.
Shameless caṇḍālinī. Shameless caṇḍālinī, yes. As long as this shameless caṇḍālinī is dancing in my heart, I cannot tread this path of devotional service at all. Kāpaṭya-tad-upapati nā chāḍibe mama mati, śvapacinī jāu dūra. So, upapati, what do you say, upapati? Lover?
Devotee: Yes, lover. Paramour.
Gour Govinda Swāmī: Huh?
Devotee: Lover. Paramour.
Gour Govinda Swāmī: Paramour. So kāpaṭya is paramour, paramour of pratiṣṭhā. kāpaṭya-tad-upapati. This crookedness is paramour of pratiṣṭhā. This is literary. Upapati. Huh? As long as this desire for pratiṣṭhā is there in your heart, one cannot give up kāpaṭya, because kāpaṭya is its paramour.
This caṇḍālinī, śvapacinī, shameless caṇḍālinī. I cannot be free. I will never be free from its clutches as long as this pratiṣṭhāśā is there. So this kāpaṭya, I cannot free from this kāpaṭya at all.
Devotee: Which one is the caṇḍālinī, pratiṣṭhā or kāpaṭya?
Gour Govinda Swāmī: Hmm?
Devotee: Which one is the caṇḍālinī?
Gour Govinda Swāmī: caṇḍālinī? pratiṣṭhā. Pratiṣṭhā is caṇḍālinī, shameless caṇḍālinī. Pratiṣṭhāśā dhṛṣṭāsyad adhama-caṇḍālinī-mude mām. (Manaḥ-śikṣā 7).
Devotee: One translation I heard once was that she's a temptress.
Gour Govinda Swāmī: Huh?
Devotee: A temptress.
Gour Govinda Swāmī: Huh. What is that?
Devotee: She comes to tempt and seduce you.
Gour Govinda Swāmī: Yes, seduce you. Yes. Shameless caṇḍālinī. Yes. śvapacinī. [verse]. Therefore, instruction is, one who is very serious and eager to achieve this goal, ultimate goal, supreme goal of human life, this Kṛṣṇa-prema, they should immediately give up this kāpaṭya. Crookedness. And how can give up? You should humbly surrender, unconditionally surrender unto the lotus feet of Guru and Gaurāṅga. Prabhu-preṣṭha is very dear to Mahāprabhu. Gaura-priya-jana is very dear to Gurudeva. Guru-gaurāṅga-priya, one who is very dear to Guru and Gaurāṅga, immediately surrender it. With simple heart surrender into that, Vaiṣṇava sādhu, and serve him, please him.
So by his mercy you'll be free from this shameless caṇḍālinī and kāpaṭya. Otherwise, you cannot free yourself from this. That it says. Bhaktivinoda says, Ṭhākura says, "rādhā-kṛṣṇa-prema-dhane dine kabe akiñcane bole bhakti-vinoda kāṅdiyā." Bhaktivinoda crying and said, "kāṅdiyā." kāṅdiyā means crying. Bhaktivinoda Ṭhākura cries and said, "When the day will come I'll be freed from all these things and get rādhā-kṛṣṇa-prema-dhana? This is what. It's such dangerous thing. So here, this verse says, "Demons are by nature crooked like snakes. Therefore, to distribute a share of nectar to them was not at all feasible since this would be as dangerous as supplying milk to a snake."
Considering this, the Supreme Personality of Godhead who never falls down, didn't deliver a share of nectar to demons." Crooked persons. They don't deserve it. They don't deserve it. How can they get it? Yes?
Devotee: So, this pratiṣṭhā is, if I understand, it's like a natural enemy?
Gour Govinda Swāmī: Yes.
Devotee: Which is there in every conditioned soul?
Gour Govinda Swāmī: Yes.
Devotee: Born from ahaṅkāra?
Gour Govinda Swāmī: Ah.
Devotee: It is ahaṅkāra.
Gour Govinda Swāmī: That's ahaṅkāra. That's ahaṅkāra. I said it's quite natural in material sphere, material platform, but coming to this platform of Vaiṣṇavism, still it is there.
It is more dangerous.
Devotee: So as soon as you see it coming you should kick it?
Gour Govinda Swāmī: Kick it. It's more dangerous in this community. Yes.
Devotee: Śrī Guru, it seems many practices devotees have, such as competition.
Gour Govinda Swāmī: Yes.
Devotee: Is based on this.
Gour Govinda Swāmī: Based on this, yes. Based on this.
Devotee: Based on this principle?
Gour Govinda Swāmī: Yes.
Devotee: And they encourage it?
Gour Govinda Swāmī: Yes.
Devotee: It's very much encouraged. Yes.
Devotee: You are such a great devotee. And they pat one another on the back.
Gour Govinda Swāmī: Yeah, based on this, base is this, yes.
Devotee: What I understand is, Śrīla Prabhupāda had said that long time back at the beginning of distribution, he said that he encouraged spiritual competition to these groups, but they have turned it into material competition.
Gour Govinda Swāmī: Material competition, yes.
Devotee: So danger was there.
Gour Govinda Swāmī: Danger is there, yes.
Devotee: Because we see devotees now, they can go out and, and serve and they don't become proud.
Gour Govinda Swāmī: No. Devotee: They're very competent for the service of Kṛṣṇa.
Gour Govinda Swāmī: Serve, for pleasure of Guru and Kṛṣṇa, Guru and Gaurāṅga.
Devotee: Unless, when name is there, then they become intoxicated.
Gour Govinda Swāmī: Yes. But when, if the name will never be published, announced, no prize will be given, then they'll never do. They'll never do it, you see. I did so much but my name is not announced.
Devotee: Yes.
Gour Govinda Swāmī: I don't get any prize. Then? So this is dangerous. Then it becomes material.
Devotee: There's one American psychologist, he wrote many books, Dale Carnegie.
Devotee: Dale Carnegie.
Devotee: Carnegie. He writes in one of his books, How to Win Friends and Influence People. Famous book, you know.
Gour Govinda Swāmī: Accha.
Devotee: And he says that everyone has this craving for name and fame.
Gour Govinda Swāmī: Fame, yes.
Devotee: But nobody gets, no, from boyhood to old age you're always, you know, crushed. He said if somehow or other you can flatter this-
Gour Govinda Swāmī: Yes, flattery. Yes.
Devotee: If somehow you can give this, everyone is craving after it, everyone just wants, "Please give me some.
Gour Govinda Swāmī: Yeah.
Devotee: If only you are able to give that, then you'll have the whole world at your feet.
Gour Govinda Swāmī: Yes.
Devotee: He advises to do-
Gour Govinda Swāmī: Yes.
Devotee: that you do that, everyone will follow you, everything you want you get, if you give this.
Gour Govinda Swāmī: Yes. Mm.
Devotee: So this craving is a very great psychology. He analysed this craving is in everyone's heart, and-
Gour Govinda Swāmī: All are running after it, you see? Even they're risking their life, I say.
Devotee: Yeah.
Gour Govinda Swāmī: "If I cannot get it in, during my lifetime, it must come after death, must." It's coming also. Posthumous awards are there. They are called posthumous awards.
Devotee: Posthumous.
Gour Govinda Swāmī: Yes, posthumous awards are there. So they are craving for it. Yes, definitely. It's definitely, posthumous award, you see. India, they award this Bhārata Ratna award, to-
Devotee: Highest order.
Gour Govinda Swāmī: the highest award here, Rajiv Gandhi, after death, you see? Vallabhbhai Patel, they award after death, you see? Posthumous award. I say, "Even I cannot get it during my lifetime, it must come after death." So they risk their life. "And my name will be written in history and so the award will also come to me after death." Posthumous award. So be there. Thank you. ****
Devotee: A simple heart.
Devotee: We are experienced when one is doing something, like a snake raising a-
Gour Govinda Swāmī: Yeah.
Devotee: so nice, so nice. Oh, I'm a nice singer.
Gour Govinda Swāmī: Oh, oh.
Devotee: Quiet, quiet.
Gour Govinda Swāmī: Okay.
Devotee: It spoils everything. It spoils everything.
Devotee: They've created a whole philosophy-
Gour Govinda Swāmī: Yes.
Devotee: in this movement. Their philosophy is that if you can make a lot of money, then you must be a pure devotee.
Devotee: Yes. If you can make a lot of money then you are the most advanced.
Gour Govinda Swāmī: Yes, most advanced.
Devotee: And they give very good argument. They say because no one, like, use that argument, no one can preach without the śakti, without the blessing.
Gour Govinda Swāmī: Śakti of the Lord. Yes.
Devotee: Yeah.
Gour Govinda Swāmī: Oh.
Devotee: So they said this making money is bhakti-śakti.
Gour Govinda Swāmī: (laughs).
Devotee: If she's successful, then,
Devotee: And everybody else, you're just a poor person. Get out of the way. (laughs).
Gour Govinda Swāmī: (laughs). He, he is unfit person.
Devotee: Yes.
Gour Govinda Swāmī: They use that word, kṛṣṇa-śakti vinā nahe tāra pravartana. (Caitanya-caritāmṛta Antya 7.11).
Devotee: we are successful just out of kṛṣṇa-śakti, and you are simply envious because you're not successful.
Devotee: They will say like that.
Gour Govinda Swāmī: Oh. (laughs).
Gour Govinda Swāmī: Meaning this scholar is material scholar in spiritual things. (laughs).
Devotee: You're envious because you cannot succeed, and we succeed, and we succeed by Kṛṣṇa’s grace. And you be quiet and stop being envious.
Devotee: They will say like that.
Gour Govinda Swāmī: But you see, that Sanātana Gosvāmī, Rūpa Gosvāmī, scholars. Great paṇḍita came like Keshav Kashmir, such proud fellow who was challenging them all.
Devotee: Digvijaya.
Gour Govinda Swāmī: Digvijaya, conquering directions, you see, and getting certificates. The challenge came to Rūpa Gosvāmī and Sanātana Gosvāmī: "You give me certificate that you are defeated, I am victorious. Otherwise, come let us debate. Come to the debate. We'll debate. You defeat me, I'll give you certificate. Otherwise, you give me certificate that you are defeated." They immediately said, "All right, I'll give you certificate." Daṇḍavat, take this certificate, "We are defeated, you are victorious."
Devotee: Then they went to Jīva Gosvāmī.
Gour Govinda Swāmī: Yes. (laughs). Jīva Gosvāmī tore it, threw it. (laughs). This was a proud fellow. Because Jīva Gosvāmī is a student. Yes. Guru can tolerate, but disciple, student cannot tolerate it.
Devotee: Not against his own guru.
Devotee: Yeah.
Gour Govinda Swāmī: You understand that part. So how simple they are, they immediately gave certificate like that. "Yes, we are defeated."
Devotee: He could not tolerate it.
Devotee: But I heard he was very heavily chastised by them, chastising.
Gour Govinda Swāmī: That, this Vallabhācārya case.
Devotee: Yes.
Gour Govinda Swāmī: Rūpa Gosvāmī chastised Jīva Gosvāmī. Vallabhācārya is a proud fellow, you see? Vallabhabhaṭṭa or Vallabhācārya, he's a proud fellow. And Mahāprabhu was also-
Devotee: Yeah, told him-
Gour Govinda Swāmī: Taught him nice lesson, you see. So that Vallabhācārya came to Rūpa Gosvāmī, hmm, he was writing the Bhakti-rasāmṛta-sindhu, you see. And, Vaiṣṇava their nature, naturally humble, you see. tṛṇād api sunīcena - much humbler than a blade of grass on the street, you see. Then Vallabhācārya came, he paid obeisances, gave him a nice seat to sit. Then he inquired, "Yes, you are writing Bhakti-rasāmṛta-sindhu?" "Oh yes." So he showed him what I have written this thing. You see. He saw some pages, then he said, "Yes, it's nice, but some errors are there. Some errors are there. Uh, uh, I will correct it." "Yes, it's all, yes, very nice. You please correct it."
Jīva Gosvāmī was standing there and fanning, because he was a student of Rūpa Gosvāmī. He was a boy, like this boy. Huh? He was standing there and fanning. But he couldn't tolerate it. "What? What wrong? What error is there in writing of my guru? And this fellow will correct it?"
Devotee: Yes.
Gour Govinda Swāmī: He couldn't tolerate it. So when, after this, Vallabhācārya went to Yamunā to take bath. Take bath. So in plea of fetching some water from Yamunā, Jīva Gosvāmī went there and caught him on the way. "What error is there?"
Devotee: (laughs).
Gour Govinda Swāmī: "Huh? What error is there in writing of my guru? You will correct it, please. Cite one example we hear." So he cited one example, but it's not incorrect. It's correct. So then Jīva Gosvāmī defeated him. How is it incorrect like this? This is correct. You understand? Then that Vallabhācārya, great scholar, paṇḍita. Then after taking bath, he came and asked Rūpa Gosvāmī, "So who is that boy who was fanning and fanning you?" Then Rūpa Gosvāmī immediately understood that it is Jīva. Jīva has made something.
Gour Govinda Swāmī: Then when Vallabhācārya left this place, Jīva Gosvāmī, then Rūpa Gosvāmī chastised him. "Why did you do like that? We pay him respect, thinking our guru, actually we have a guru, thinking he is guru. He's dear, dear devotee of Gaurāṅga Mahāprabhu. So, we pay him respect. Why did you challenge him? Why did you behave in such a way you cannot tolerate it? alpa doṣa sahite nā pāri. A little something, little wrong. A little wrong in his behavior, maybe, but you cannot tolerate this thing? 'Get out from here, I don't want to see your face.'" He chastised like this, Rūpa Gosvāmī. This is ideal teacher and Jīva Gosvāmī ideal student. Guru can tolerate, but student cannot tolerate.
Devotee: So both were correct?
Gour Govinda Swāmī: Both are correct. Both are ideal. Both are ideal. Then when guru says this thing, without any argument, he left place. He said, "Get out! Go, go, go, go. Go to your country. Don't come to Vṛndāvana. You are not a qualified person to live in Vṛndāvana. Get out!" Cried, crying, crying, he left. He left and stayed in one solitary place, in some broken house, you see, tattered up in a shelter place. Cried, cried, cried, whole day and night crying, giving up sleeping and eating, became skinny. Some vrajabāsīs, they saw such condition of Jīva Gosvāmī, so they informed Sanātana Gosvāmī. Then Sanātana Gosvāmī came and saw this condition of Jīva Gosvāmī and asked, "What happened?" Then he told this thing. Then Sanātana Gosvāmī came. Sanātana Gosvāmī is elder brother of Rūpa Gosvāmī, you see? So, Sanātana Gosvāmī came to Rūpa Gosvāmī and asked, "Have you finished writing of Bhakti-rasāmṛta-sindhu?" He said, "No."
"Why?" Because he was writing and Jīva Gosvāmī was editing it. Jīva Gosvāmī was helping him. So, there is no progress at all. Then he asked why he chastised Jīva. Now his condition is precarious. He is lying there in that dilapidated house, in that solitary jungle, not taking any food, nothing, crying and crying. "Oh, is it so?" "Yes." Immediately, Rūpa Gosvāmī brought him back. You understand? Took all his care. This is there.
Devotee: So, this is Vallabhācārya he's like controversial somewhere...
Gour Govinda Swāmī: Yes, yes.
Devotee: ... person.
Gour Govinda Swāmī: Yes.
Devotee: There was like, some pride was there in.
Gour Govinda Swāmī: Yes. There was pride, yes. He's proud fellow, he's proud fellow. Yes.
Devotee: But he's still respected as ācārya.
Gour Govinda Swāmī: Still is ācārya. Mahāprabhu taught him nice lesson. Someday, he told Mahāprabhu that, "I have written a commentary on Bhāgavatam, but I have not touched the commentary of Śrīdhara Svāmī."
Some new commentary I have written. He's so proud. Yes, and Mahāprabhu said, svāmī nā māne yei, veśyā-bhitare tāre gaṇi. svāmī means husband, literally. One who doesn't accept husband is a prostitute. I accept him as a prostitute. Svāmī is another one, Śrīdhara Svāmī. His name is Śrīdhara Svāmī. Śrīdhara Svāmī is famous commentator, best commentator on Bhāgavatam. And Mahāprabhu says, hmm, "śrīdhara-svāmī guru kari’ māni." Accept Śrīdhara Svāmī as guru. śrīdhara-svāmī-anugata kara bhāgavata. If you want to give comment on Bhāgavatam, follow Śrīdhara Svāmī. Accept Śrīdhara Svāmī as guru. He said that thing, "svāmī nā māne yei, veśyā-bhitare tāre gaṇi." I take him as a prostitute who doesn't accept svāmī.
Devotee: Play with words?
Gour Govinda Swāmī: Playing of words. So, that means Mahāprabhu crushed his pride. Such a proud fellow. Another time that Vallabhācārya asked Advaita Ācārya Prabhu that, "Jīva is prakṛti, feminine." Jīva is prakṛti. Śakti. Śakti means feminine gender. Kṛṣṇa is the only one puruṣa, male. Kṛṣṇa is only one male, puruṣa. Supreme person and only one person, male. All are feminine. Śakti means feminine. Prakṛti means feminine. strī-liṅga. That means wife. Kṛṣṇa is the only husband and all are wives. So, this is basic etiquette. The wife will not utter the name of the husband. This is Vedic etiquette. You understand? But your wife utters, his wife utters, Jagadātmā.
Devotee: But she calls me Swāmī.
Gour Govinda Swāmī: That may be exception. Maybe exception. But it's general in the West. But here in India is Vedic. No, nobody utters, no wife utters the name of the husband. Do you understand? If there is some child, child is born. Suppose the son is born and name is Gopal. Then wife says, "Oh, father of the Gopal." Oh, Gopal ke pita. She utters, says in that way, never says the name. No. If no son, no children, then how she will utter? “O sunta", are you hearing?" Like this. No, not utterance of name. It is here in our India.
So this question he put. This wife, the jīva means prakṛti, feminine, wife. And Kṛṣṇa is the only male puruṣa and husband, savai pati - is only husband and husband of each one, every one, one and all. Kṛṣṇa is the husband of everyone. Yes, savai pati, that Bhāgavata verse is there. pati means husband, master. Husband means master. pati. Then how jīva can utter the name of her husband? Devoted wife should not, then Advaita Ācārya said, "You please ask this question to Mahāprabhu."
Advaita Ācārya, "Please ask this question to Mahāprabhu."
Then Mahāprabhu answer, "If the husband says, 'Utter my name,' then devoted wife can utter. Husband says, 'Utter my name,' so she utters." She is devoted wife, follows the order of husband, this devoted wife. Husband says, "Utter my name," so she utters, otherwise, she can't utter. In this, Mahāprabhu many times has crossed the pride of Vallabhācārya. Hare Kṛṣṇa. Hari Hari.