Transcription made by: Shrushthi Mataji and Nidhi Mataji
Gour Govinda Swami: Translation by Srila Prabhupada. After hearing the ominous voice, Indra, with great attention, began to meditate on how to kill the demon. He then saw that foam would be the means, for it is neither moist nor dry.
na śuṣkeṇa na cārdreṇa jahāra namuceḥ śiraḥ taṁ tuṣṭuvur muni-gaṇā mālyaiś cāvākiran vibhum [ŚB 8.11.40]
Translation by Srila Prabhupada. Thus Indra, King of heaven, severed Namuci’s head with a weapon of foam, which was neither dry nor moist. Then all the sages satisfied Indra, the exalted personality, by showering flowers and garlands upon him, almost covering him.
Purport by Srila Prabhupada. In this regard, the śruti-mantras say, apāṁ phenena namuceḥ śira indro ’dārayat: Indra killed Namuci with watery foam, which is neither moist nor dry.
The material world, to annihilate his demons, miscreants and protect his devotees. Demigods are his devotees because they are executing the orders, carrying out the orders of the Supreme Lord. So, Supreme Lord helps them. Here also we find, in this battle. Before that, that is, demons and demigods churned the milk ocean with the purpose of getting nectar. That is an instruction of the Supreme Lord. So, nectar came. Nectar appeared. Demons snatched away. Of course, because demons were very powerful at that time. So, Lord's Mohinī incarnation came. That is Mohinī incarnation, to help demigods. So Mohinī incarnation distributed the nectar among the demigods. So now demigods are powerful. They got back their energy, strength, opulence, everything now. And demons are now powerless. So, King Indra annihilates the demons. Such powerful, miraculously powerful. Just some Namuci’s head was cut off.
teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam dadāmi buddhi-yogaṁ taṁ yena mām upayānti te [BG 10.10]
Tenth chapter of Bhagavad Gita says, those who... Kṛṣṇa says these things. Those who do my with bhajan with prīti, with pleasure, with love, satata, constantly, I give them buddhi yoga, intelligence, pure intelligence, how they can come to Me.
teṣām evānukampārtham aham ajñāna-jaṁ tamaḥ nāśayāmy ātma-bhāva-stho jñāna-dīpena bhāsvatā [Bg 10.11]
jñāna-dīpena bhāsvatā. Ignorance is darkness. Whereas this jñāna, spiritual knowledge, not material knowledge. Material knowledge is ignorance, ajñāna, andhakar, avidya. Spiritual knowledge is light.
teṣām evānukampārtham aham ajñāna-jaṁ tamaḥ nāśayāmy ātma-bhāva-stho jñāna-dīpena bhāsvatā
So, I destroy the ignorance of those devotees by encradling, enlightening, What is this, jñāna? Light, lamp of knowledge in their heart. So, Indra could think of... Then Indra could think of, "What shall I do to kill this Namuci?" When he became so morose. Then he could think of. Then he saw that foam would be the means, for it is neither moist nor dry. So, he could think of that thing. So he, such weapon. Thus Indra, king of even, severed Namuchi's head with the weapon of foam, which was neither dry nor moist. He could think of, because Paramatma was there in the heart, helped him. So he could think of.
That is what we say. Those who are always in contact with that Supreme Lord is a jñāna tattva with Absolute truth. They never commit any wrong. Because that absolute truth, Kṛṣṇa helps them, prompts them, is there in heart as Paramatma. So, they could think of in right way, that is what. Because they were established in that tattva. And that is the supreme success of human life, to understand that tattva. jīvasya tattva-jijñāsā, nārtho yaś ceha karmabhiḥ [SB 1.2.10]. Bhagavatam says, Bhagavad Gita says, when you get this human birth, you should understand that you have to understand that absolute truth, Kṛṣṇa. That is the supreme success of human birth.
Conditioned souls here have forgotten Kṛṣṇa from time immemorial, but Kṛṣṇa is very merciful. suhṛdaṁ sarva-bhūtānāṁ [Bg 5.29]. He is the only well-wishing friend of all living entities. So, for such conditioned souls, He has given these Veda Puranas. jīvere kṛpāya kailā kṛṣṇa veda-purāṇa [CC Madhya 20.122] First thing. These Veda Puranas, these Veda Puranas are manifestations, one of the manifestations of the Supreme Lord here, vāṇī avatāra. Manifestations of his words, vāṇī avatāra. Especially this essence of all Veda Puranas, this Srimad Bhagavatam, kṛṣṇa-tulya bhāgavata [CC Madhya 24.318] is as good as Kṛṣṇa.
Those who are acharyas, Vedic acharyas, they impart this tattva jñāna. That is their mercy. This Veda Puranas are Śabda brahma, Śabda brahma. And Supreme Lord descends through this Śabda brahma. When that words come out from the lips of these gurus, acharyas, those who are bona fide representative of the Supreme Lord, Lord descends through that words. And one who is... What to say? They are eager to hear such thing, Kṛṣṇa katha. They are eager, śuśrūṣoḥ. One who is, was taken shelter of such bona fide guru and acharya, and very eager to hear and always inquiring about it. Have to understand it, have to know it. That's Śabda brahma enters into his ear and goes deep into the heart.
So, he gets this tattva jñāna so he could understand the Supreme Lord and he could see also. He could see. And guru, one who imparts, sadhu guru, one who imparts this tattva jñāna, he is embodiment of the Śabda brahma, bhagavat kṛpāmurti. Embodiment of Lord's mercy, embodiment of Śabda brahma also. If someone cannot understand this tattva, he cannot act in a right way, must commit harm. One should understand that his human birth has not been successful. How can one receive such tattva jñāna? How can he have it? Is that from the scripture,
Devotee: tad viddhi praṇipātena tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ [Bg 4.34]
Gour Govinda Swami: Gita says, that means one should hear from guru. Just by hearing, śravaṇa, is received because it descends. It's question of descending. It is not ascending order; it is descending order. Śabda brahma, first I said, Śabda brahma descends through the words coming out from the lips of such acharyas, gurus, those who are embodiment of Śabda brahma, bona fide representative of Supreme Lord. Through that words, through those words it descends. One who is very eager, one who is surrendered into that guru pada-padma, lotus feet of a guru. He receives it. He receives it. Otherwise, it couldn't be received.
So one has to hear from the Bonafide guru, acharya. Then he can receive such tattva jñāna, so he will also have the tattva vastu. ādyo jñāna-tattva vraje, vrajendra-kumāra. He can have it, that vrajendra-kumāra Kṛṣṇa. Those who are very eager to receive it, those who are really surrendered unto the lotus feet of guru, those who are rendering service under the guidance of that guru, then the guru becomes merciful, and to those devotees, disciples, and makes that ādyo jñāna-tattva, Kṛṣṇa manifest in their hearts. This is guru kṛpā, mercy of guru only.
So, in Bhagavad Gita it has been said,
tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ
Three things: praṇipāta, paripraśna, seva. First thing praṇipāta, śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam [Bg 2.7]. First thing: surrender. First thing: surrender. One should surrender unto such guru, acharya, who has gotten that tattva vastu, ādyo jñāna-tattva Kṛṣṇa, and should first surrender. Then seva praṇipāta, pariprasna seva. Then serve that guru, please him, then humbly ask, humbly enquire. Then, out of mercy, the guru will impart tattva jñāna.
This is the process of how one can receive such tattva jñāna, and get such tattva. Those who impart such tattva jñāna, they are really gurus. They are really guru. And one must hear such katha, Kṛṣṇa katha, which is potent with tattva, from the lips of such a guru. That is śiṣyā 's duty. If someone receives tattva jñāna, then he will be a real devotee. That means he will fit to serve Kṛṣṇa. Otherwise, he cannot serve Kṛṣṇa. In other words, we may say, one may serve, but service will not be perfect service. Then there will be defect. But one who receives such tattva jñāna from their bona fide guru, his service becomes perfect. Service becomes perfect.
And it becomes easy now. Very easily he can serve. He will face no difficulty. When one receives such knowledge, he can have the clear understanding: who am I? I am servant, eternal servant of the Lord, Kṛṣṇa. Kṛṣṇa is my eternal master. That means the sambandha-jñāna. He can understand relationship, knowledge based on sambandha tattva, the relationship. Otherwise, he cannot understand that thing, that I am the servant, eternal servant of the Lord, and I am serving Him. How the service will be perfect service, and it will be received by Kṛṣṇa, and Kṛṣṇa will be pleased? Service should be rendered for the pleasure of Kṛṣṇa, not for any other purpose.
When a fortunate disciple understands this thing, and engaged in loving service of the Lord under the guidance of such guru, bona fide guru, at that time, he has no independence at all. His independence is now what do you say? Properly utilized. No more independence now. It's gone now. That, up to that point, independence is there in order to make its proper use, not abuse. If you abuse, then captured by maya, makes proper use then will surrender unto such guru, and Kṛṣṇa will accept you. When you are accepted by Kṛṣṇa, by surrendering unto a bonafide guru, dear devotee of Kṛṣṇa, tattva acharya, tattva acharya. Then no more independence. Independence, no more independence.
jāhā haye kṛṣṇera icchā, tāhāi karibe nija icchā-mate kichu karite nāribe
At that time, he says like this, What Kṛṣṇa wills, that is my will. Nothing to say my will. What Kṛṣṇa wills, I am, as a servant, will do that thing. I'll never add my will to it. No, Oh, Kṛṣṇa, please grant me this thing. No, nothing, no such thing. What Kṛṣṇa will say, for example, Kṛṣṇa's will is that Arjuna will fight. There's only Kṛṣṇa's will. Arjuna says, "No, I won't fight. I will go to forest." as, as long as we're adding his own will to it. No, He cannot understand this tattva. And forget all these things and could understand that, no, I am bewildered. I cannot think of, I cannot decide what to do and what not to do. What is my duty? I cannot decide.
kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ yac chreyaḥ syān niścitaṁ brūhi tan me śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam [Bg 2.7]
There at last he said that thing. Couldn't but say, "Oh, I am bewildered. I know I don't know what is real dharma. What is to be done and what is not to be done, I can’t I cannot decide. So, I surrender, I become your disciple. I surrender unto your lotus feet śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam. Please, now impart tattva jñāna. That is what. Then that is the, mm, real position when disciple can receive such tattva jñāna. Otherwise, as long as he has his own independence, he has not surrendered, and this tattva jñāna cannot be received by him, though he may be there.
The guru, guru pada padma is imparting tattva jñāna. Disciples are sitting, devotees are sitting. But those who are very eager, those who are really surrendered, those who have put complete faith in the words of Sadhu guru, those who have completely given, given up their own will, completely surrendered unto the will of the Supreme Lord. Only they can receive. Otherwise, it cannot be received. Others cannot receive it. They cannot receive it, because they are not surrendered. They are adding their own will to it.
As long as you have your own will, independence, you cannot surrender. No question of surrender, and you cannot receive such knowledge also. It will never enter into your ear. Question of surrender. Prahlāda Mahārāja has said that thing. Mahajana, in seventh canto, Srimad Bhagavatam, you will find this thing. mahājano yena gataḥ sa panthāḥ [CC Madhya 17.186, ‘mahājana’ yei kahe, sei ‘satya’ māni [CC Madhya 25.56]. Sadhu Mahajana, they have shown us the path, what Mahajana says, "That is the truth," because they are completely surrendered souls. They're completely free from clutches of maya. Completely free from four defects. ārya-bījña-vākya nāhi doṣa catuṣṭaye.
They are free from the four defects. So what they say, that is real truth. So mahājano yena gataḥ sa panthāḥ, therefore we say. What Mahajana, Sadhuguru Mahajana says, you have to accept it as it is. And follow the path shown by the Mahajans. Bhaktivinoda Thakur- I will say this, ah, Prahlāda Mahārāja, what he has said, have you, you know that verse, Jayantakrut? Prahlad Maharaj has said, śravaṇaṁ kīrtanaṁ viṣṇoḥ navadhā-bhakti. Yes. Yes. Tell me.
Devotee: śravaṇaṁ kīrtanaṁ viṣṇoḥ
Gour Govinda Swami: Yes. That nice verse is there.
śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam
iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā kriyeta bhagavaty addhā tan manye ’dhītam uttamam [ŚB 7.5.23-24]
Next verse says the same thing. This is 7.5.23-24 verse. 7.5.23-24
śrī-prahrāda uvāca śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā kriyeta bhagavaty addhā tan manye ’dhītam uttamam
Prahlāda Mahārāja says, those who are intelligent, they first do ātma-nivevana, first surrender. They do first surrender. Then they cultivate this navadhā-bhakti. And Under the taking shelter of guru. Then they cultivate. First surrender. This surrender, ātma-nivevana. Prahlāda, let me say in Odiya [Prahlāda Mahārāja kaile viṣṇu-karṇām rūpa-guṇa-parīkara-leḍāśram.] In my opinion, he has studied the best. He has received the best. First surrender.
Unless you surrender, you cannot receive such knowledge. That is what is needed. It will never enter into your ear. Though you hear, you cannot hear. And this tattva -jñāna will not be received. Because when you surrender, you have no faith. You have no faith in these words. sādhu-guru-vākya. How will you receive it without faith? When one surrenders, he develops complete faith. And he receives it. He receives it. That is said. So, we say, those who have not received such tattva -jñāna, their activities are all, what you say, powerless, ineffective. Like blank fire. Like blank fire. paṅka bas, It is all blank. Blank fire.
Darshana. This is a philosophy. Philosophy in Sanskrit we say darsana. And darsana, another meaning is seeing. Seeing. If you receive tattva jñāna, then you can see the Absolute Truth. That is the question of seeing. If you receive tattva-jñāna, from sadhu, guru, by his mercy, then you can see. And when you establish yourself, situate yourself in the platform of tattva-jñāna. Jñāna-bhumika. Then you can see. Your eye will be opened, jñānāñjana-śalākayā
om ajñāna-timirāndhasya jñānāñjana-śalākayā cakṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ
But guru is the eye-opener. He opens your eye with the torch light, jñānāñjana. Torch light of knowledge. Knowledge is light. Torch light of knowledge, he opens your eye. Jñāna-cakṣu. Sāstra-cakṣu. Eye of knowledge. Eye of sāstra. Eye of tattva-jñāna. He opens through that eye you can see absolute truth. You cannot see absolute truth with this eye, material eye. No. With that eye, the guru has opened.
One who has not received such tattva jñāna, who is not established in this platform of tattva-jñāna, he cannot see the absolute truth. Then all his activities are the activities of a blind man Andhara-kriya. Activities of a blind man. That is said. Andhara-kriya. Yes. First thing is śravaṇam, hear. First thing is śravaṇam. Śravaṇam begins from śravaṇa, hearing. So this hearing process, first hear. But such guru speaks, is based on tattva.
And Jīva-pāda. Śrīla Jīva Gosvāmī is tattva-ācārya. He says, that first thing is that you should develop śraddhā. Śāstriya śraddhā. Śraddhā means faith. Unflinching faith. Strong faith. And śāstriya śraddhā means we have two types of śraddhā. Śāstriya śraddhā and loukika śraddhā. Two types of śraddhā. Śāstriya śraddhā, loukika śraddhā. Rūpa Gosvāmī says ādau śraddhā. First one should develop śāstriya śraddhā. Śāstriya śraddhā means faith in sādhu, śāstra, guru-vākya. Faith in sādhu, śāstra, guru-vākya. But sādhu says or śāstra says, guru says. Complete faith is śāstriya śraddhā.
And second type śraddhā, loukika śraddhā. Loukika. Loukika. Loukika śraddhā. Loukika śraddhā means you put faith what people say. What people say. As for example, people here say that in that tree a ghost is there and you put faith in it. Here, who are here, local people, they know. They say in that banyan tree there is a great ghost. Don't go there. You hear, so you develop. Yes, little ghost. This is loukika śraddhā. If you go, sometime accidental, sometime also you go there in the night, immediately it comes to your mind. Oh, people. These people are saying like that. Yes, there is a ghost. And you find something standing. Oh yes, there is a ghost. Why standing there? Yes, there is a ghost standing there. It looks like that.
As a rope looks like a snake. Oh, there is a snake in the loop. But actually it is not a snake. It is a rope. Similarly, a dry, you can say, a dry, dry tree. A tree is dried, dried up, dry tree. No branches, no leaves, standing there. And you go, oh yes, yes, a ghost is standing there. You see a ghost. Yes, people are saying, a ghost is, oh yes, standing there. You have developed such śraddhā. It is loukiki śraddhā.
But Jiva Gosvami said, should develop sastra śraddhā. There we have two types of śraddhā. Those who put faith in the words of this jad vijñāna, material scientist, they have developed loukiki śraddhā, not sastra śraddhā. They are useless people. First develop sastra śraddhā. Yes. Then you will be initiated with śabda brahma. Then question of initiation arises. As long as you have not developed sastra śraddhā, no question of initiation. And guru tests that. Then he will accept, give initiation.
Develop faith in it. Then you will receive such knowledge. Then your ignorance will be dispelled. The guru, when guru imparts tattva-jñāna, you can receive it. This is the, that is the torch light of knowledge. And eye will be opened. And ignorance will be dispelled. So, when you receive such knowledge, tattva-jñāna from guru, then you can understand very well. And you will be, you will completely free from all sorts of doubts. There will be no tinge of doubt at all. And you can see that Absolute Truth. Tattva-jñāna, tattva. Because now real eye is opened. Through which you can see the Absolute Truth.
You can see everywhere. Absolute Truth is here, in this palatial building, in this temple also Absolute Truth is there, under a tree also. As the Goswamis have received, so they are staying in jungles of Vrndavana, spending one-one night under one-one tree. Because they have received that Absolute Truth. That is a fact. And doing their bhajan. This is what you can understand. He can stay anywhere. One who has received tattva-jñāna from bona fide guru, Vaishnava guru, and is fixed in that platform of tattva-jñāna, is endowed with that vision through which he sees Absolute Truth everywhere, everywhere.
So, he may stay in a very palatial building, or either in a very palatial building, or under a tree. And, he is engaged in loving service. There also. Always engaged in śravaṇa-kīrtana. The śravaṇa, hearing is first thing. And by hearing from such sadhu guru, full faith, pleasing him, he will be endowed with such an eye. Otherwise he cannot eye. Receive such eye through which you can see Śyāmasundara. All beautiful Śyāmasundara. premāñjana-cchurita-bhakti-vilocanena. That is that.
In Bhakti-sandarbha, Srila Jiva Gosvami says that the chief symptom of such a sadhaka-bhakta is that he develops taste for Hari-katha, Krsna-katha. He develops taste for it. His katha-ruci is known as katha-ruci. Because this is Nectarian katha. Amruta-katha. And he develops taste, and his taste relishes. That's the question of relishment is there. And, Jīva Gosvāmīpād further stressed upon this point, development of katha-ruci. Katha-ruci, ruci means taste. He never listens any other katha. Only he listens Krsna-katha, Bhagavat-katha. And his taste is very much like nectar.
One who has developed such taste, one should understand that he is eligible for Hari-bhajan. Only he can do Hari-bhajan. Nobody else can do Hari-bhajan. He has received, really, the mercy of sadhu-guru. One should understand this thing. As long as you have not developed this taste for Hari-katha, you cannot cultivate this Bhagavata-dharma in your life. You cannot cultivate. Those who are unfortunate persons, manda-bhāgya, they are always engaged in varṇāśrama-dharma. That is the lower type of bhakti, and they have not developed taste for Hari-katha. They have not developed taste for Hari-katha. They cannot enter into Bhagavata-dharma.
So, in first canto, Srimad Bhagavatam, Sūta Gosvāmī has said all these things. It begins from katha-ruci. Sūta Gosvāmī begins from katha-ruci, then goes up to naiṣṭhikī-bhakti. Five verses he says, five verses. It is gradual development. First is,
śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt [SB 1.2.16]
begins. How can one develop taste for Bhagavata-katha? How can one develop taste? syān mahat-sevayā. syān mahat-sevayā. mahat-seva, by the service of sadhu-guru-mahajana. If someone serves sadhu-guru-mahajana, he receives the mercy of sadhu-guru-mahajana, thereby he can develop katha-ruci, taste for Bhagavata-katha. Otherwise, no. syān mahat-sevayā viprāḥ, puṇya-tīrtha-niṣevaṇāt. That is the way. How can one develop katha-ruchi, taste for Bhagavata-katha? mahat-sevayā. Only one means. By serving sadhu-gurus, one can develop, by mercy, one can develop taste. Otherwise, nobody can develop taste.
Māyā-baddha-jīva, conditioned soul, we have developed taste for topics relating to sense enjoyment, material enjoyment, politics. So many people, they are always absorbing time, hearing such things. Cricket match is going on. The radio relays it. They are always walking, going, and always hearing. Radio match relay. They have taste for that. So, they are all walking, still hearing. None, they have not developed taste for Harikatha, Krsna Katha. That is right.
Because they have not served sadhu-guru, they have not got mercy for sadhu-guru, how can they develop? Conditioned soul cannot develop it. He knows the body only. What is bodily enjoyment? We have developed taste for the topics related to bodily enjoyment, sense enjoyment. This is the only means, this is the only way. How can one develop? When someone develops taste for Krsna Katha, Harikatha. Then all his material desires are destroyed. All the material contaminations there in your heart is destroyed now.
That Sūta Gosvāmī says,
śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ hṛdy antaḥ stho hy abhadrāṇi vidhunoti suhṛt satām [SB 1.2.17]
How can one cleanse? The filth accumulated in one's heart only by hearing Kṛṣṇa-kathā. One was developed and he hears the faith and relishes it. All the contaminations accumulated in heart like Himalayan Mountain is destroyed now. No material desires. No lust will be there now.
naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī [SB 1.2.18]
When you are completely free from all material desires, all material contaminations, your heart, by hearing Kṛṣṇa-kathā and developing taste for it, your heart becomes completely purified. Then you can develop naiṣṭhikī bhakti. What do you say, naiṣṭhikī bhakti? Yes. Unalloyed devotion. Pure devotion. Naiṣṭhikī bhakti. bhaktir bhavati naiṣṭhikī. At that time, one will be established in śuddha-sattva. Śuddha-sattva yes. Śuddha-sattva. Yes, śuddha-sattva. Niṣṭha stage.
The lust arises out of these material modes, especially rāja and tama, passion and ignorance. Especially lust arises. When someone fortunate enough develops taste for Kṛṣṇa-kathā by hearing from the lips of sādhu-guru, by his mercy, the contaminations in his heart are completely destroyed. Then no more lust. That arises from passion and ignorance. And he will be in sattva-guṇa, material sattva-guṇa, but there is a mixture of rāja and tama in material sattva-guṇa.
Once completely free means he also transcends the material sattva-guṇa and elevates himself to the stage of śuddha-sattva, pure sattva. That Sūta Gosvāmī says.
tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye ceta etair anāviddhaṁ sthitaṁ sattve prasīdati [SB 1.2.19]
That he says, sattve prasīdati. He transcends the three modes of material nature, even material sattva, and situates himself in śuddha-sattva, pure sattva. And at that time, he becomes very cheerful, prasanna-manaso. And always engaged under guidance of guru in the loving service of Kṛṣṇa. He is always; he never looks morose. He is always cheerful, prasanna-manasā.
evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate [SB 1.2.20]
Next verse says,
evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate
He is cheerful, always cheerful by cultivating śuddha-bhakti, pure devotion. And wherever he looks he sees that ādyo tattva, Absolute Truth, Vrajendra-nandana-kṛṣṇa, son of Nanda Mahārāja. And he is mukta-saṅga. He is completely liberated. He develops greed to associate with sādhu, mahātmās, bhaktas, those who are always engaged in loving service of Kṛṣṇa, always absorbed in Kṛṣṇa-prema, always absorbed in the ocean of what you say, Kṛṣṇa-prema.
Ocean of Kṛṣṇa-prema. Always absorbed. Always which is coming, the flow, that's like a flow coming uninterruptedly. No interruption. Nirvṛtti-cina. Continuous flow. Continuous flow of Kṛṣṇa-prema. Yes. Mahāprabhu has taught that thing Śikṣāṣṭakam
na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi
That ahaitukī bhaktir unalloyed devotion I only want this thing. No other desire. No wealth. No material wealth. No material follower. No desire for enjoyment. Beautiful woman. No desire for liberation also. Life after life. Only. I want only to serve your lotus feet O Jagadisha. Develop this unalloyed devotion only. This is the desire. This desire only develops. No other desire is there. No material desire is there. Completely finished. Only one desire. bhavatād bhaktir ahaitukī, Life after life I will serve your lotus feet. Yes. This is the chief desire.
Only desire. And some secondary things are there, it comes automatically. Automatically. What to say?
Devotee: Corollary.
Gour Govinda Swami: Yes. Corollary. Automatically it is received. As for example, you have one purpose. This is only one purpose. One desire the devotee has bhavatād bhaktir ahaitukī tvayi, Only life after life I will serve your lotus feet. Yes. No more. No other desire. This is the chief desire. Only desire. When such desire is there, one receives such thing. There are some corollary things as it says.
As for example, in order to get mango, one plants a mango tree. He plants mango tree in order to get mango. This is the only desire, purpose. But corollary is that he also gets very cool shade and that is the mango tree. He gets very cool shade also at the same time. He has no such desire. Only one desire to get mango. So, he plants mango tree. Tree develops. Big tree. The person gets at the same time cool shade and very nice scent coming out from it.
Similarly, when you have no other desire, the devotee has no other desire, only one desire, bhavatād bhaktir ahaitukī tvayi I don't desire, I don't want material world, material followers. I don't want to enjoy beautiful women. Don't want liberation. Only one desire bhavatād bhaktir ahaitukī tvayi. Life after life, I will serve you lotus feet. You develop unalloyed devotion. So corollary, as a corollary, other gain is there. That, that example I gave. Only one desire, one purpose to get mango. So... man plants mango tree. So, he gets mango, but at the same time he gets very nice cool shade and very nice scent.
Similarly, you have only one desire, bhavatād bhaktir ahaitukī tvayi. Only I will serve Your lotus feet, oh Lord, life after life. No other desire. At the same time, you, you get some other gain also. It's corollary. What is that? Now you see the all beautiful form of Kṛṣṇa, Śyāmasundara. Yes. That boy is, that is corollary. Ānusaṁyikāla. sākṣātkāra, bhagavad- sākṣātkāra. Bhagavad- sākṣātkāra. You see Him, when you question of service is there, unless you see him, unless you get him and see him, how can he serve his lotus feet? How can he serve?
He's automatically received. When you develop such desire, very strong desire, very strong desire, no bhavatād bhaktir ahaitukī tvayi, don't want anything else. Only I'll serve your lotus feet, O Lord. Life after life. Even I don't want liberation. You develop such desire, and you are engaged in such loving service unto the lotus feet of Kṛṣṇa under guidance of the bona fide guru. That's corollary. You'll see bhagavad- sākṣātkāra. You will see the beautiful form. At the same time also, you get another thing also. Another gain is there.
bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ kṣīyante cāsya karmāṇi dṛṣṭa evātmanīśvare [SB 1.2.21]
All your doubts are cleared now. No more doubt. chidyante sarva-saṁśayāḥ. All your knots, very, what you say, tight knot, strong knot. Material knots like net. You are entangled. These all knots are now completely broken now. Completely broken. All your doubts are completely cleared. No more karma-bandhana. No more bondage of, no reactions of karma is there. It's completely destroyed. These are corollary receipts.
You receive all these things automatically. Such receipt is there. It's corollary. And with one purpose you plant mango tree only to get mango. But corollary you get very cool shade and also nice shade. Similarly, you have only one purpose. bhavatād bhaktir ahaitukī tvayi, No other desire is there. Only one purpose, life after life I will serve Your, lotus feet O Lord. I don't want anything else from you. No more liberation. So, you got it that you are engaged in the loving service of the lotus feet of the Lord under guidance of a bona fide guru, a dear devotee, and you see His beautiful form.
At the same time also this is received by you. All your doubts are cleared. All the tight knots, karma-bandhana, is completely destroyed. And he has no reactions of karma at all. This is corollary receipt. Secondary things automatically received. Automatically you get it. It is automatic. Nobody, there is no question of desire. No need of developing such desire. It is automatically received. Only one desire. bhavatād bhaktir ahaitukī tvayi.
ato vai kavayo nityaṁ bhaktiṁ paramayā mudā vāsudeve bhagavati kurvanty ātma-prasādanīm [SB 1.2.22]
This is the conclusion. Suta Gosvāmī gives this conclusion. ato vai kavayo nityaṁ, bhaktiṁ paramayā mudā, vāsudeve bhagavati, kurvanty ātma-prasādanīm. Just kavayo, the sādhus, mahājanas, they are known as kavayo. They develop this suddhā bhakti, pure devotion, unalloyed devotion, with paramayā mudā, with supreme pleasure and happiness. paramayā mudā, parama-harṣe says. That means with much pleasure, they render such service with much pleasure. paramayā mudā, parama-harṣe.
This thing has very deep purport in it. Because this bhakti-sādhana is so cheerful. Because you get such cheerfulness, parama-harṣe, paramayā mudā. mudā means harṣe, cheerfulness, pleasure. Because it is based on prema, love. In every, what you say, sādhana-dasa, sādhana-kāla, sādhya-kāla. Sādhana-dasa, sādhya-dasa. Sādhana, sādhya. Sādhana, sādhya. Sādhana bhakti, sādhya kṛṣṇa prema. Sādhana, sādhya. What you say in English?
Devotee: Means and goal.
Gour Govinda Swami: Means and goal. Sādhana and sādhya. Sādhana is bhakti, bhakti-sādhana. Sādhya, Kṛṣṇa prema. In both the conditions. Sādhana-dasa and sādhya-dasa. In both the conditions, it is all pleasurable. All pleasurable. Not miserable. It is bhakti-sādhana. It is parama-harṣe, paramayā mudā. But if you do karma-sādhana, it is very difficult. Miserable. Klesa-kara. So many difficulties are there, miseries are there, pains are there, in your karma-sādhana.
But bhakti-sādhana is not so miserable. It is not so difficult, it is not so miserable. It is all pleasurable, it says. This tattva is there, paramayā mudā, parama-harṣe say. And this is eternal, nitya, in all conditions, in sādhana-dasa and siddha-dasa. The sādhus are always engaged in bhakti. The sādhus, mahājanas, they are eternally engaged, always engaged in bhakti, both in sādhana-dasa and siddha-dasa. That means after getting perfection, still they are engaged, because this is all pleasurable. Ānanda.
That is what ātma-prasādanī. This ānanda. So it is not a fact that I have already achieved perfection, then no more service, engaged in it. No, because it gives you cheerfulness, pleasure, because the remaining constant in thoughts is śac-cid-ānandamaya-vigraha, source of ānanda, you get ānanda, really. So, it is said, in both the conditions, either in both the conditions, that in conditions of sādhana-dasa and sadhya-dasa, sādhus or mahājanas are always engaged in service unto the Supreme Lord, because it gives only pleasure. paramayā mudā supreme pleasure, supreme happiness.
Therefore, the abhidheya is bhakti. Jīva Gosvāmī, at bhakti-sandarbha, draws this conclusion, quoting these verses from Śrīmad-Bhāgavatam that Suta Goswami has said that this abhidheya bhakti is the only thing required for Jīva. jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’ [CC Madhya 20.108]. Mahāprabhu gave this thing? The real svarūpa of Jīva is eternal servant of Kṛṣṇa. And if someone is fortunate enough and engages himself in the service of the lotus feet of Kṛṣṇa under the guidance of a bona fide guru, he gets transcendental pleasure and happiness only. In sādhana-daśā, in both sādhana-daśā and sādhya-daśā also.
So the sādhus, kavayo nityaṁ ato vai kavayo nityaṁ, kavaya means sādhus, nityaṁ, eternally, always engaged in the loving service of the Lord. It is no matter that only sādhana-daśā one will be engaged. No, in sādhya-daśā also, after liberation also. Because it is all transcendentally pleasurable, transcendental pleasure and happiness. So, this is the only abhidheya for Jīva, the bhakti. One who is all engaged in such bhakti, unalloyed devotion, he is situated in the platform of ādyo jñāna-tattva.
So, he always sees that ādyo jñāna-tattva, he understands everything, clearly, he has no doubt at all, he is always cheerful, no question of moroseness there. he is always cheerful, and he accepts gladly whatever arrangement is made for him. Made by Kṛṣṇa for him. His arrangement is there to stay in a palatial building, or arrangement there is to stay underneath a tree. Whatever arrangement he wants, he sees that ādyo jñāna-tattva Absolute Truth Kṛṣṇa. He is very happy in whatever condition, whatever condition is there, arrangement is there, with much pleasure he engages himself in the loving service unto Kṛṣṇa. Yes. That is the supreme purpose of life.
Then he can understand this Śrīmad-Bhāgavatam, what Śrīmad-Bhāgavatam teaches this. He always has tears. Clear vision, clear vision, yes, clear vision, because such eyes open. śāstra-cakśu, jñāna-cakśu, bhakti-cakśu. Then I have knowledge of devotional eye, through which he sees the absolute truth, why he will be morose, why he will be disturbed, why he will be perturbed. No, this is there. This is the arrangement. Yes.
But this Indra is moored, Indra is disturbed, Oh, what shall I do? My powerful weapon fails. That weapon, thunderbolt, cut the head of Vṛtāsura, so powerful demon, but it fails, even to pierce into the skin of Namuci. What shall I do? When such a devotee, he is disturbed, he is firmly fixed in this platform of tattva-jñāna. He is never disturbed. He sees the ādyo jñāna-tattva, the absolute truth, everywhere. He is never disturbed. He has clear vision, clear understanding. He is always cheerful. He is always cheerful.
Always engaged in loving service. In whatever condition he may be, he sees this arrangement of Krsna. He sees it, sees it. To stay underneath the tree, yes, that's all right, very good to me. In that place also, in that situation, that condition, he also renders service. Never complains, Oh, very difficult. Very difficult. Gokul Das, yes. No complaint. No complaint. He may render his service staying in a very palatial building, in this palatial building, either in palatial building or underneath the tree. That is what said.
He is always cheerful, always engaged. No complaint. Why complaint. He says Kṛṣṇa, ādyo-tattva , everything is being arranged by him. Yes. By hearing this thing, this question of hearing, sravanam. I said, this is most important limb and first thing of hearing, sravanam. Hear it from the lips of a pure devotee. Thereby the Śabda brahma descends through these words. And if you have really surrendered, first thing is surrender, and really developed complete faith in these words, you will get it. I said, everything will now go on. No material desire. Nothing. Only bhavatād bhaktir ahaitukī.
All doubts are cleared. Corollary things. All doubts are cleared. kṣīyante cāsya karmāṇi, chidyante sarva-saṁśayāḥ. all doubts are cleared. All material desires are finished. all your very hard knots, karma bandhana knots of karma is destroyed. Everything is finished. Yes. Then why you will add your own will? Now you have got clear cut vision, develop such vision. You see, this is to be done. Why you will add? Only by hearing. I become your disciple, I surrender to your lotus feet please impart tattva jñāna.
Then he shall please impart. First thing is surrender. Prahlād Mahārāja says the same thing, then you cultivate bhakti under guidance. Otherwise, you cannot cultivate bhakti unless you are surrendered. You cannot hear because you have no faith. You can develop faith. So you cannot. So you cannot hear. So you cannot surrender. So you cannot cultivate bhakti at all. Cannot render service at all. And this tattva jñāna never imparted to you. Though you hear, though you sit here, though you hear, but this katha never enter into your ear. No, never enter. Because you have no faith. You are not surrendered.
You cannot cultivate bhakti at all. You are only a speculator, you are adding your own will, own will, own will, own will. Oh, I'll do like this, I'll do like this, I'll do like this, yes manorathenāsati dhāvato bahiḥ. manorathenāsati dhāvato bahiḥ. Only riding a chariot, riding on a chariot produced from your mental speculation and going hither and thither. manorathenāsati dhāvato bahiḥ.
yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ harāv abhaktasya kuto mahad-guṇā manorathenāsati dhāvato bahiḥ [ŚB 5.18.12].
He cannot develop bhakti, that means he can never become a bhakta who is speculating, who is adding his own will. Only riding on a chariot produced out of his mental speculation, running hither and thither. This way, that way, that way, that way, I'll do this, this, this, I'll do this, I'll do this, I'll do this, I'll do this. Like this.
And Ravana thought up, Oh, I'll build a staircase from this earth to the heaven then informed to all the citizens of Lanka, sure sure very soon I am building a staircase from this earth to the heaven. All will go to heaven and enjoy heaven and pleasure there. But what happened? Vinayanini war soon. killed by Ram ban, finished. manorathenāsati dhāvato bahiḥ.
Devotee: You mentioned that our surrender is not conditioned partially or incomplete.
Gour Govinda Swami: Yes, complete surrender.
Devotee: How do we jump from that to complete surrender? How?
Gour Govinda Swami: By hearing. Associating with a sadhu, hearing from him, with full faith.
Devotee: then surrender will be more.
Gour Govinda Swami: Yes, surrender.
Devotee: So it is a gradual simultaneous process intellectually
Gour Govinda Swami: By constant association, by hearing. If you do it, if you are not all of a sudden doing, If you are really fortunate, you have acquired some sukruti previously, all of a sudden, he surrenders. As for example, Dhruva, Dhruva, five-year-old boy, how he could get only within six months? Six months he could see the Supreme Lord face to face. And immediately he put faith in the words of Narada Muni, What Narada Muni said he did it. Accordingly, within six months, he got. Immediately surrenders.
Devotee: So if we cannot surrender like that it means
Gour Govinda Swami: It will take time. Yes, it will take time. Constant association, constant association, hearing, hearing. And gradually, then gradually, Thereby, when you develop complete faith, then complete surrender, then immediately it is received. Yes.
Devotee: Otherwise, how can one give up one’s independence.
Gour Govinda Swami: I said, when you surrender, there is no independence. You have not surrendered, so you have independence.
Devotee: My question is how to give it up? How to give it up?
Gour Govinda Swami: Because you should feel that, what shall I do? I am such weak fellow, I am minute. What independence I have? Minutely independent, no independence. His is supremely independent. Must surrender. That is why this minute independence is granted to you. to surrender, that is proper use. No surrender, you are abusing your independence. That is suffering, wandering, wandering.