Gour Govinda Swami:
Om namo bhagavate vāsudevāya
Śrīmad-Bhāgavatam
(Some discussion about which śloka it is)
mahā-marakata-śyāmaṁ
śrīmad-vadana-paṅkajam
kambu-grīvaṁ mahoraskaṁ
su-nāsaṁ sundara-bhruvam
śvāsaijad-alakābhātaṁ
kambu-śrī-karṇa-dāḍimam
vidrumādhara-bhāseṣac-
choṇāyita-sudhā-smitam
padma-garbhāruṇāpāṅgaṁ
hṛdya-hāsāvalokanam
śvāsaijad-vali-saṁvigna-
nimna-nābhi-dalodaram
cārv-aṅgulibhyāṁ pāṇibhyām
unnīya caraṇāmbujam
mukhe nidhāya viprendro
dhayantaṁ vīkṣya vismitaḥ
(Bhāg. 1.9.22–25)
mahā-marakata — like a great emerald
śyāmam — dark blue
śrīmat — beautiful
vadana-paṅkajam — whose lotus face
kambu — like a conchshell
grīvaṁ — whose throat
mahā — broad
uraskam — whose chest
su-nāsam — having a beautiful nose
sundara-bhruvam — having beautiful eyebrows
śvāsa — by His breath
ejat — trembling
alaka — with the hair
ābhātam — splendid
kambu — like a conchshell
śrī — beautiful
karṇa — His ears
dāḍimam — resembling pomegranate flowers
vidruma — like coral
adhara — of His lips
bhāsā — by the effulgence
īṣat — slightly
śoṇāyita — reddened
sudhā — nectarean
smitam — His smile
padma-garbha — like the whorl of a lotus
aruṇa — reddish
apāṅgam — the corners of His eyes
hṛdya — charming
hāsa — with a smile
avalokanam — His countenance
śvāsa — by His breath
ejat — made to move
vali — by the lines
saṁvigna — contorted
nimna — deep
nābhi — with His navel
dala — like a leaf
udaram — whose abdomen
cāru — attractive
aṅgulibhyām — having fingers
pāṇibhyām — by His two hands
unnīya — picking up
caraṇa-ambujam — His lotus foot
mukhe — in His mouth
nidhāya — placing
vipra-indraḥ — the best of brāhmaṇas, Mārkaṇḍeya
dhayantam — drinking
īkṣya — seeing
vismitaḥ — was amazed
Translation by Śrīla Prabhupāda
The infant's dark-blue complexion was the color of a flawless emerald.
His lotus face shone with a wealth of beauty, and His throat bore marks like the lines on a conchshell.
He had a broad chest, a finely shaped nose, beautiful eyebrows, and lovely ears that resembled pomegranate flowers and that had inner folds like a conchshell's spirals.
The corners of His eyes were reddish like the whorl of a lotus, and the effulgence of His coral-like lips slightly reddened the nectarean, enchanting smile on His face.
As He breathed, His splendid hair trembled and His deep navel became distorted by the moving folds of skin on His abdomen, which resembled a banyan leaf.
The exalted brāhmaṇa watched with amazement as the infant took hold of one of His lotus feet with His graceful fingers, placed a toe within His mouth and began to suck.
Purport by Śrīla Prabhupāda
The young child was the Supreme Personality of Godhead.
According to Śrīla Viśvanātha Cakravartī Ṭhākura, Lord Kṛṣṇa wondered, "So many devotees are hankering for the nectar of My lotus feet. Therefore let Me personally experience that nectar."
Thus the Lord, playing like an ordinary baby, began to suck on His toes.
Mārkaṇḍeya Ṛṣi’s description is given of the annihilation — pralaya.
Mārkaṇḍeya Ṛṣi had such vision, transcendental vision, so he could see all these things — otherwise nobody can see these things.
Those who are very fortunate, those who are devotees, those who are endowed with such transcendental vision, they can see. Otherwise, nobody can see, because here in this material world we are conditioned souls captured by Māyā, the illusory energy.
And we have got a material body supplied by Māyā — the illusory body.
The senses in this body — our material senses — are defective. So, with the material senses, having four defects:
bhrama, pramāda, vipralipsā, karaṇāpāṭava —
Nobody can see such transcendental form of the Lord. It is not possible.
Because His transcendental form is not material... (recording slips) He has no form, that Means He is formless — nirākāra, formless, void — like that they say, because they cannot see Him. They are not endowed with the proper vision, so they cannot see. They say so.
Of course, in the Vedic scriptures you will find this word nirākāra or rūpa, nirguṇa — all these words are there in the Vedic scriptures. But what do they mean? They cannot understand it.
We should understand this thing: that we should not try to understand all this by one’s own mental concoction, by one’s own merit, by one’s own mundane knowledge, by one’s own material endeavors.
And another thing — that which is related to the Supreme Personality of Godhead — is to be understood by tattva-vicāra, absolute consideration.
We have two types of consideration: one is apāra-vicāra, another is tattva-vicāra. Apparent consideration and absolute consideration — two types of consideration are there.
And all our philosophy — the Vaiṣṇava philosophy — is based on tattva-vicāra, absolute consideration, not apparent consideration.
Kṛṣṇa has said that in Śrīmad Bhagavad-gītā many times. In many places you find it.
In Śrīmad-Bhāgavatam also you find this has been stressed upon — this tattva-vicāra.
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna
(Bhagavad-gītā 4.9)
4th Chapter of Bhagavad-gītā, Kṛṣṇa says:
“My birth or appearance, My activities, pastimes — they are all divyam, transcendental, not material.
Evaṁ yo vetti tattvataḥ — one who can understand it in truth:
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna
Then, after quitting this body, he’ll never again be born here in this material world. He will go to My abode.
tato māṁ tattvato jñātvā
viśate tad-anantaram
(Bhagavad-gītā 18.55)
18th Chapter, Bhagavad-gītā, also you’ll find — isn’t it Mr. Peter?
“If someone can understand Me in tattva, then he will be eligible to enter into My abode.”
na tu māṁ abhijānanti
tattvenātaś cyavanti te
“If someone cannot understand Me in tattva, he must fall down — again and again pushed back.”
This is the most important thing. One should understand it in tattva, śraddhā-vicāra. In many places in Śrīmad Bhagavad-gītā you’ll find this. This is the most important thing.
And in Śrīmad-Bhāgavatam also you’ll find:
kāmasya nendriya-prītir
lābho jīveta yāvatā
jīvasya tattva-jijñāsā
nārtho yaś ceha karmabhiḥ
(Śrīmad-Bhāgavatam 1.2.10)
When you have got this human form of life, which is durlabham, it is rarely obtained — the opportunity has been given to you.
Gour Govinda Swami: For what? What opportunity has been given to you? Ah?
Devotee: For self-realization.
Gour Govinda Swami: Self-realization?
Devotee: Yes.
Gour Govinda Swami: What do you mean by that?
Devotee: What do I mean? Understanding who you are in relationship with Kṛṣṇa.
Gour Govinda Swami: Yes. Only towards that thing — your relationship with Kṛṣṇa. That is all?
Devotee: And the material world.
Gour Govinda Swami: That is all?
Devotee: And the material world.
Gour Govinda Swami: Yes.
Devotee: How can you understand it?
Gour Govinda Swami: By approaching a representative...
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
There it also says tattva-darśinaḥ. You must approach such a person — sādhu-guru — who is tattva-darśī. Do you understand, Mr. Peter? The same thing — tattva-darśī. Don’t approach such a person who is not a tattva-darśī — who has seen the truth. Darśī means “who has seen the truth.” Approach such a person.
What is that truth? Ah?
Devotee: The truth is, Kṛṣṇa is God.
Gour Govinda Swami: Ah?
Devotee: That Kṛṣṇa is God.
Gour Govinda Swami: Advaya-jñāna-tattva vraje vrajendra-kumāra. Do you understand? Don’t speculate. Don’t manufacture anything. Mahājano yena gataḥ sa panthāḥ — follow the footprints of the mahājanas. Do you understand, Mr. Peter? Be serious. Why have you come here? To enjoy Kṛṣṇa’s opulence? “Oh, Kṛṣṇa will give me so much opulence.” Then enjoy, enjoy, enjoy. Be serious.
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
Approach a tattva-darśī guru — tattva-darśī sādhu — who has seen the truth. And what is that truth? Advaya-jñāna-tattva, vraje vrajendra-kumāra. Vrajendra-kumāra, the son of Nanda Mahārāja — He is known as Absolute Truth. Who has seen Him. Markaṇḍeya ṛṣi-darśina — this is the description of the ṛṣis.
The son of Nanda Mahārāja is known as Absolute Truth — Advaya-jñāna-tattva, vraje vrajendra-kumāra — one who has seen Him. Not only once seen — he sees always. Always sees.
yāhāṅ yāhāṅ netra paḍe, tāhāṅ śrī-kṛṣṇa sphuraya
Do you understand, Mr. Peter?
yāhāṅ yāhāṅ netra paḍe, tāhāṅ śrī-kṛṣṇa sphuraya
Wherever he looks, he sees only Kṛṣṇa. Can you see?
Devotee: No.
Gour Govinda Swami: No?
yāhāṅ yāhāṅ netra paḍe, tāhāṅ śrī-kṛṣṇa sphuraya
Wherever he looks, he only sees Kṛṣṇa.
sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti
sarvatra haya nija iṣṭa-deva-sphūrti
Do you understand? Ah? Deaf. Deaf. Deaf.
He sees everything — such tattva-darśī sādhu — he sees animate and inanimate objects, moving and non-moving objects, but he doesn’t see the outward form. He sees only Kṛṣṇa. That’s a fact. Kṛṣṇa is everywhere, all-pervading.
Prahlāda Mahārāja saw Him in a stone pillar, whereas his demoniac father — who had conquered the three planetary systems — Hiraṇyakaśipu, couldn’t see. “Oh, where?” You see the difference.
Such a devotee can see. He is endowed with such vision. He is very dear to Kṛṣṇa, and Kṛṣṇa also is very dear to His devotees. In Caitanya-caritāmṛta also you’ll find the Lord’s own statement:
bhakta āmā preme bāndhiyāche hṛdaya-bhitare
yāhāṅ netra paḍe, tāhāṅ dekhaye āmāre
(Cc. Madhya 25.127)
Gour Govinda Swami: Do you understand? Ah?
Devotee: I can’t understand it.
Bābā, you should understand. You have come to this line to understand Kṛṣṇa. Why have you come here? To understand Kṛṣṇa — to make your life successful. That is the success of life: to understand Kṛṣṇa in tattva.
bhakta āmā preme bāndhiyāche hṛdaya-bhitare
yāhāṅ netra paḍe, tāhāṅ dekhaye āmāre
Kṛṣṇa says, “That dear devotee has bound Me up in his heart, and wherever he looks, he only sees Me.” Such a devotee, such a sādhu you should approach.
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
tad vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
Upaniṣad says. This is authority:
tad vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
If you are serious, Mr. Peter, to know Kṛṣṇa, to understand Kṛṣṇa, to receive this tattva-jñāna, you have to approach such a person who has seen truth, who knows truth, who has seen truth, and who can give you that truth.
kṛṣṇa se tomāra, kṛṣṇa dite pāro,
tomāra śakati āche
āmi to' kāṅgāla, 'kṛṣṇa' 'kṛṣṇa' boli',
dhāi tava pāche pāche
(Śaraṇāgati)
“O Vaiṣṇava Ṭhākura, Kṛṣṇa belongs to you because you have bound up that Kṛṣṇa in your heart. If you can shower your mercy on me, who is bereft of Kṛṣṇa — not gotten Kṛṣṇa — I am just a poor man. I have no wealth. A poor man, penniless man, he runs after a wealthy person who has money. ‘Oh sir, oh sir, please, please give me one penny, please give me one penny.’ Running, running, running. Similarly, you have to run.
kṛṣṇa se tomāra, kṛṣṇa dite pāro,
tomāra śakati āche
āmi to' kāṅgāla, 'kṛṣṇa' 'kṛṣṇa' boli',
dhāi tava pāche pāche
“O Vaiṣṇava Ṭhākura, Kṛṣṇa belongs to you. You have bound up Kṛṣṇa in your heart, and Kṛṣṇa doesn’t leave your heart. He is always there.
tomāra hṛdaye sadā govinda-viśrāma
govinda kahena—‘mora vaiṣṇava parāṇa’
In such a mood. That Govinda, Kṛṣṇa, is there in the heart of such a devotee. And if he showers his mercy, then you can get Kṛṣṇa. Otherwise how can you get? Run before him: “O Vaiṣṇava Ṭhākura, I am bereft of Kṛṣṇa. I am a poor man. Poor in the respect that I am bereft of Kṛṣṇa.” He is poor — really poor. This is our philosophy.
But apparently, one who has no money — brighter than sunshine, sweeter than honey — one who has no money, he is poor. Apparently. This is apparent. But our tattva-vicāra: one who is bereft of Kṛṣṇa, he is really poor. Isn’t it? Can you understand what I say? This is tattva. One who is really bereft of Kṛṣṇa, he is really poor.
Apparently one may be very poor, without any material asset in this material world. He is poor. That is apparently, apparently poor. But he is very rich if he has Kṛṣṇa. He is very rich. This is tattva-vicāra.
So, one who is bereft of Kṛṣṇa — he is really poor — he must run behind such wealthy person who has gotten Kṛṣṇa: “Please give me, please give me Kṛṣṇa, please give me Kṛṣṇa, please give me Kṛṣṇa.”
kṛṣṇa se tomāra, kṛṣṇa dite pāro,
tomāra śakati āche
“O Vaiṣṇava Ṭhākura, you have power. If you can shower your mercy on me — I am such a poor man, devoid of Kṛṣṇa. I cannot get Kṛṣṇa, and you have that power. You have bound up Kṛṣṇa in your heart. Kṛṣṇa belongs to you.”
Kṛṣṇa has said that thing:
sādhavo hṛdayaṁ mahyaṁ
sādhūnāṁ hṛdayaṁ tv aham
mad-anyat te na jānanti
nāhaṁ tebhyo manāg api
(Bhāg. 9.4.68)
Kṛṣṇa’s own statements. “That sādhu is My heart.” Kṛṣṇa says, “That sādhu is My heart. Sādhūnāṁ hṛdayaṁ tv aham — I am the heart of that sādhu. Mad-anyat te na jānanti, nāhaṁ tebhyo manāg api — they don’t know anything but Me. I also don’t know anything but him.” So intimate.
And that sādhu has bound Me up in his heart. I am bound up. Kṛṣṇa is supremely powerful. He is supreme in all respects. He is omnipotent. But He has become powerless now. He is bound up by that sādhu in his heart. He cannot break that bondage. He is powerless. Who is almighty, omnipotent, supremely powerful — He is now unable to break that bondage.
ahaṁ bhakta-parādhīno
hy asvatantra iva dvija
sādhubhir grasta-hṛdayo
bhaktair bhakta-jana-priyaḥ
Who is supremely independent, isn’t it? Haris tv ekaṁ tattvaṁ vidhi-śiva-sureśa-praṇamito (Daśa Mūla). Hari is the only supreme truth, Absolute Truth. Vidhi, Sureśa, Śiva — Lord Brahmā nor Śiva, Lord Indra — they are all subordinate to Kṛṣṇa.
mattaḥ parataraṁ nānyat
kiñcid asti dhanañjaya
In Bhagavad-gītā you see the same thing. Kṛṣṇa Himself has said:
mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya
“O Dhanañjaya, O Arjuna, there is no one superior to Me.” Isn’t it? Kṛṣṇa Himself says. But here He says: ahaṁ bhakta-parādhīno — 9th Canto, Śrīmad-Bhāgavatam.
ahaṁ bhakta-parādhīno
hy asvatantra iva dvija
sādhubhir grasta-hṛdayo
bhaktair bhakta-jana-priyaḥ
Here He says to Durvāsā Muni: “O dvija, O brāhmaṇa, I have no independence.” He who is supremely independent — He says, “I have no independence.” You see, Aniruddha?
What does He say?
He is supremely independent. He says, “I have no independence.” Ahaṁ bhakta-parādhīno — I am dependent on My devotee. “Oh, You are supremely independent? You cannot get up? No strength? O Kṛṣṇa, You... Are You Kṛṣṇa?”
Devotee: No.
Gour Govinda Swami: He is supremely independent, but He waits for His devotee. “My devotee will come and wake Me up.” Isn’t it? At nine, the devotee puts Him to sleep. “Please...” Prepares a bed. “Kṛṣṇa, lie down, lie down.” So now it is 4 a.m., morning. Kṛṣṇa is waiting, waiting. “My devotee will come and wake Me up.” Oh, You are supremely independent — can’t You wake up? Get up?
“No, no, I can’t get up. I have no strength.”
You see. Such a funny fellow. How can you understand Him, bābā, Mr. Peter? You look at Kṛṣṇa. Can you see Him, how He looks? How He looks? Yes, very nice. Three curves. They are never straight. A crooked person. You see, three curves — three. Not one curve, two curves — three curves. He is a crooked person. He is never straight. Mahāprabhu is so straight. Kṛṣṇa is crooked — three curves, bābā. And looks nice.
Mr. Peter, you are lying, lying. You are lying. A person having three curves looks nice, ah? It is very difficult to understand such a crooked person. Not an easy thing to understand, Mr. Peter. Not easy thing. You see — three curves. Still it looks nice. Hey, He still looks nice! How nice description is given here, you see. This is most wonderful, mysterious thing. But you cannot understand it. One cannot understand Him.
And He says, “I am supremely independent.” Here He says, “I have no independence. Ahaṁ bhakta-parādhīno — I am dependent on My devotee.”
sādhubhir grasta-hṛdayo
bhaktair bhakta-jana-priyaḥ
That sādhu has occupied My heart. My heart doesn’t belong to Me. Though I am supremely independent, still I am dependent on My devotee. This is a mysterious thing — very mysterious thing. Because this is a question of pure love, bhakta-vātsalya. This is bhakta-vātsalya. Bhakte bhakta-jana priya — “That devotee is so dear to Me.”
na tathā me priyatama
ātma-yonir na śaṅkaraḥ
na ca saṅkarṣaṇo na śrīr
naivātmā ca yathā bhavān
Isn’t it, Mr. Peter? Why have you come? To understand Kṛṣṇa, self-realization, or what realization? You see.
na tathā me priyatama
ātma-yonir na śaṅkaraḥ
na ca saṅkarṣaṇo na śrīr
naivātmā ca yathā bhavān
Eleventh canto, Śrīmad-Bhāgavatam, Kṛṣṇa says to Uddhava. Uddhava is such a dear devotee of Kṛṣṇa. “Uddhava, you are so dear to Me. That ātma-yonir, Brahmā, is not so dear. Na śaṅkaraḥ, even Śiva is not so dear. Even Baladeva, saṅkarṣaṇa, is not so dear. Even śrīr, the goddess of fortune, is not so dear.
Naivātmā, I am not so dear to Me also. Do you understand, Mr. Peter? Naivātmā, I am also not so dear to Me as you are dear to Me. All bhakta is there, that intimate devotee is so dear to Me.” Even Kṛṣṇa says, “I am not dear to Me.” This is most important. That bhakta, that devotee has bound Him up in his heart, and Kṛṣṇa has no power to break that bondage. He has become powerless.
So if that devotee, that sādhu, that vaiṣṇava, will shower his mercy on us, then we can get Kṛṣṇa, otherwise there is no possibility at all. Can you get Him by any other means, Mr. Peter? No, no, no. Only this is the means: the mercy of such a devotee, such a vaiṣṇava, such a sādhu who has bound up that Absolute Truth in his heart, and he sees everywhere, yāhi netra paṭe, tāhi śrī-kṛṣṇa sphuraya.
kṛṣhṇa se tomāra, kṛṣhṇa dite pāro,
tomāra śakti āche
āmi to' kāṅgāla, 'kṛṣhṇa' 'kṛṣhṇa' boli',
dhāi tava pāche pāche
(Śaraṇāgati)
Therefore it has been said. He sees Kṛṣṇa’s beautiful form, all-beautiful form. And that is the success of life — to understand Kṛṣṇa in tattva. So, in Śrīmad-Bhāgavatam it is said:
kāmasya nendriya-prītir
lābho jīveta yāvatā
jīvasya tattva-jijñāsā
nā’rtho yaś ceha karmabhiḥ
(Bhāg. 1.2.10)
Opportunity has been given in this human form of life. My first question. Now I come back to my first question. Mānuṣyaṁ janmaṁ durlabham, durlabham mānuṣyaṁ janmaṁ, the human form of life is durlabham, rarely obtained. Do you understand, Mr. Peter? And opportunity has been given to understand Kṛṣṇa in this life, not in other forms of life. No. No. So, when you have gotten this human form of life, that is your only business, to understand Kṛṣṇa in truth, tattva. And you have to inquire about it. You lie down(??) and you can understand. If there is no inquiry, can you? No. Therefore it is said:
jīvasya tattva-jijñāsā
nā’rtho yaś ceha karmabhiḥ
kāmasya nendriya-prītiḥ
lābho jīveta yāvatā
First canto Śrīmad-Bhāgavatam says. But what are you doing, Mr. Peter? Are you inquiring about Kṛṣṇa? Are you? No. You are not enquiring.
You are enquiring about what? About material enjoyment, “How can I get nice palatable dishes?” “How can I give satisfaction to my tongue, āhāra?”
Nidra. “How can I have a very nice sleep in an air-conditioned room? I will make an air-conditioned room.” So many inquiries are going on. Research is going on with the material scientists. They are making air-conditioning to sleep nicely, nidra.
“How can I protect myself? Bhayaṁ ātmā rakṣa, defend myself.” So many atomic weapons, so many powerful weapons they are making. Why? For their defense, ātma rakṣa. Still they are in a fearful state.
Though they have invented so many powerful atomic weapons, are they fearless? Still they are not fearless. Still they are in a fearful state. And they are inquiring about it, researching about it.
Then they are researching: can I enjoy sex very nicely? Very nicely I can enjoy sex, maithunaṁ. Only you are making inquiry on these subjects, isn’t it, Mr. Peter? Ah?
Devotee: Trying not to.
Gour Govinda Swami: What?
Devotee: I’m trying not to.
Gour Govinda Swami: Trying not to?
Devotee: Yes.
Gour Govinda Swami: You are doing this thing, isn’t it? But you are not inquiring about Kṛṣṇa. But Bhāgavatam says, you have only one inquiry, jīvasya tattva-jijñāsā nā’rtho yaś ceha karmabhiḥ; lābho jīveta yāvatā.
Do you want to survive, Mr. Peter? Do you want to survive or die?
Devotee: Survive, this body?
Gour Govinda Swami: Can’t you follow me? Do you want to survive or die?
Devotee: No, I want to survive.
Gour Govinda Swami: Why? For what purpose will you survive? For this enjoyment you’ll survive? Hah?
Devotee: Yeah.
Gour Govinda Swami: Yeah, yeah. He says, yeah. Then, become a hog, eat stool and enjoy. Why have you become a human being? A hog is enjoying, eating stool. A worm in the stool is also enjoying sex, kāmeṇa kiyad antaram.
Is there any difference between yourself and that worm in stool if you’ll survive only for this enjoyment? A worm is enjoying the stool. So become a worm in the stool and enjoy, enjoy. Why become a human being? Hah?
Such stupidity, rascaldom, nonsense. Śrīmad-Bhāgavatam says, lābho jīveta yāvatā. That question is there. Eat to live or live to eat?
What do you want, tell me?
Devotee: Eat to live.
Gour Govinda Swami: Eat to live? Yes. Not live to eat. What do you say, for enjoyment you’ll survive? Now you’ll change. He’ll change now, he changes now. Yes, that is intelligence. Don’t live to eat. Eat to live. That is said, lābho jīveta yāvatā, you must survive for that lābha, for that gain. What is that gain?
Devotee: Going back home, back to Godhead.
Gour Govinda Swami: To get Kṛṣṇa, bäbā. That gain is the supreme gain, to get Kṛṣṇa. Do you understand? That is lābha, that is the supreme gain. Only for this gain we should survive. Otherwise no question of survival.
Here in this material world, you’ll find the people are struggling very hard for their survival. Isn’t it, Aniruddha Prabhu? Struggling, struggling very hard, very hard struggle, jīvan saṅgrāma, struggling for existence. Isn’t it? Bijaya Prabhu is struggling for existence, coming to Australia, getting a job. Such struggle, hard struggle, struggling for existence, jīvan saṅgrāma, very hard struggle.
And one who can come out successful in this struggle for existence, who can make nice arrangement for palatable dishes, nice arrangement for sleeping, nice arrangement for defending, nice arrangement for mating, he is considered the fittest person here, and Aniruddha Prabhu is considered unfit, a misfit. He is a misfit, unfittest. There is survival of the fittest, survival of the fittest, bäbā.
You are an unfit person, Mr. Peter. So Mr. Peter is unfit person, ...? struggling, and has come to join ISKCON Society now because he proved himself unfit, so he came here. Is it true, Mr. Peter? So now you are the fittest.
Ñuch rascaldom is going on. Śrīmad-Bhāgavatam says, lābho jīveta yāvatā, survive for the supreme gain to get Kṛṣṇa, bäbā. Why are you struggling so hard?
jīvasya tattva-jijñāsā nā’rtho yaś ceha karmabhiḥ. Śrīmad-Bhāgavatam says. Only one desire you have, to inquire about this. Now inquire about Kṛṣṇa. Approach such a person who knows truth, who has seen truth.
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
(Bg. 4.34)
Three things are required, praṇipāta, paripraśna, sevayā. Do you understand it?
Devotee: Service?
Gour Govinda Swami: It is said in Bhagavad-gītā, you must approach such a person who has seen truth, who knows truth, who can give you, who can impart this knowledge, tattva-jñāna, who has received it from his ācārya, and that ācārya has received it from his ācārya, ācāryavān puruṣo veda.
Upaniṣad says, ācāryavān puruṣo veda, the ācāryavānpuruṣa, who has received this transcendental knowledge, tattva-jñāna, from disciplic succession, bona fide disciplic succession. He sees truth, he knows truth, he can give you this Absolute Truth. So, first approach such a person and completely surrender yourself at his lotus feet.
śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam. Second chapter of Bhagavad-gītā. śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam. Arjuna says, “I accept you, my guru, my spiritual master. I become your disciple. I completely surrender myself at Your lotus feet. Do you understand, Mr. Peter? Completely surrender. “Now I completely belong to You.”
Complete surrender means, completely belong to him, to that vaiṣṇava, to that sādhu, to that guru. Now you have got yours. Have you? Oh, you have not surrendered.
So he says, “I have, I am, I am, I am.” Completely surrender yourself at the lotus feet of such a vaiṣṇava-sādhu who has seen truth, who can give you truth, who knows truth. Completely belong to him. He can utilize you as he wills. Nothing your will. That is complete surrender.
śiṣyas te 'haṁ śādhi māṁ, please inflict discipline on me, severe discipline. Disciple means under discipline. Accept voluntarily such a thing. Please inflict severe discipline on me. I accept it ungrudgingly. Not grudgingly, no grumbling. Accept it gladly.
“Very nice.” Then that spiritual master will prepare you for the receipt of such tattva-jñāna. Your heart will be cleansed of all dirt. Purified heart, purified consciousness, not contaminated consciousness. Do you understand, Mr. Peter? Then you can receive. Otherwise, you cannot receive this tattva-jñāna.
śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam, I fully surrender unto you. Please prepare me. Please inflict your discipline on me. Let my consciousness, let my heart be cleansed of all dirt, then impart the tattva-jñāna.
But your consciousness is not purified, how can you receive this thing? Do you know how many levels of consciousness there are? Do you know? You don’t know? Does anybody know how many levels of consciousness? Yes?
Devotee: Five.
Gour Govinda Swami: Five. Tell me.
Devotee: Contracted consciousness.
Gour Govinda Swami: Yes, five levels of consciousness.
Devotee: First is contracted consciousness.
Gour Govinda Swami: What?
Devotee: Contracted.
Gour Govinda Swami: No. Yes?
Devotee: Annamaya, prāṇamaya.
Gour Govinda Swami: No, no, no, no, no. Avṛta-cetana, saṅkucita-cetana, mukulita-cetana, vikacita-cetana, pūrṇa-vikocita-cetana. These are Sanskrit terms. Five levels of consciousness.
The first one is covered consciousness, avṛta-cetana, covered consciousness. The second one is saṅkucita-cetana, that is contracted or shrunken consciousness. The third one is mukulita-cetana, budding, bud form. Have you seen a flower? First there is a bud, just little. Its fate is that it will blossom now. Prior to blossoming, that form is budding form, mukulita-cetana.
Then the fourth one is vikacita-cetana. Now it begins to blossom, begins. And the last one is pūrṇa-vikocita-cetana, completely blossoming. These are the five levels of consciousness. And if you can reach that last level, pūrṇa-vikocita-cetana, then you can understand Kṛṣṇa. Do you understand, Mr. Peter? That is purified consciousness and that can be obtained only by the mercy of guru.
If you can get slaps from guru; guru will catch hold of your ear and slap you, “You rascal!” and inflict severe discipline on you, then you can achieve it, otherwise you cannot understand this thing.
Though apparently Kṛṣṇa’s looks curved person, three curves, but looks so beautiful. You should see how His beauty is described here in these four verses, wonderful beauty. kandarpa-koṭi-kamaṇīya-viśeṣa-śobhām.
Brahma-saṁhitā says, kandarpa-koṭi-kamaṇīya-viśeṣa-śobhām. Kandarpa, Cupid, is a very beautiful person here in this material world. Kāmadeva, Kandarpa, Cupid. That Cupid attracts one and all, and his wife, Rati-devī. Kandarpa and Rati, they attract one and all here. Isn’t it?
But the beauty of Kṛṣṇa is kandarpa-koṭi-kamaṇīya-viśeṣa-śobhām, the beauty of Kṛṣṇa far excels the beauty of crores of Cupids. Such beauty. kandarpa-koṭi-kamaṇīya-viśeṣa-śobhām. He is known as Madana Mohana. Madana means Cupid, who enchants all.
Here, Madan enchants Cupid, and Cupid enchants one and all. But Kṛṣṇa is known as Madana Mohana, who enchants Mohana. Cupid is enchanted by Kṛṣṇa, and Śrīmatī Rādhārāṇī is known as Madana Mohana Mohinī. Do you understand? You can’t understand. Your consciousness is contaminated consciousness, very low level of consciousness. Purify your consciousness.
But Rādhārāṇī is known as Madana Mohana Mohinī. Rādhārāṇī, who enchants Madana Mohana, She is Madana Mohana Mohinī. This is Rādhā and Kṛṣṇa, so beautiful, kandarpa-koṭi-kamaṇīya-viśeṣa-śobhām. Brahma-saṁhitā says such things. You cannot see that thing. You cannot understand it.
Who sees? Who understands? Do you know? Who sees such a beautiful form of Kṛṣṇa?
The pure devotee.
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadāiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Isn’t it? Brahma-saṁhitā (5.38).
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadāiva hṛdayeṣu vilokayanti
He always sees that Śyāmasundara-rūpa, the all-beautiful form of Kṛṣṇa, within and without. He has been endowed with such an eye. What is that eye? Not this eye, Peter’s eye. premāñjana-cchurita-bhakti-vilocanena. He has smeared that ointment, premāñjana, the ointment of love. Do you understand, Peter? Get some ointment and smear it on your eye, premāñjana-cchurita-bhakti-vilocanena. Whoever has smeared his eyes with that ointment of love, who has got that eye of devotion, bhakti-cakṣu, sees within and without always that Śyāmasundara form, the all-beautiful form of Kṛṣṇa. And where is that ointment? Does someone manufacture it? Is there some... what do you say, industry?
Devotee: Factory?
Gour Govinda Swami: Factory. Is there a factory?
Devotee: Not that I know of.
Gour Govinda Swami: Is there such a factory in Australia? So many factories are here, where is there such a factory in Australia? How is this premāñjana manufactured?
Devotee: No.
Gour Govinda Swami: No. Where is that factory? Where can we get such ointment, premāñjana, so that we’ll smear it and then you’ll see, “Oh, very nice, such a beautiful form of Kṛṣṇa, Śyāmasundara-rūpa.”
Devotee: From the pure devotee?
Gour Govinda Swami: Ah?
Devotee: From the pure devotee?
Gour Govinda Swami: He has industry, factory? That pure devotee has a factory? Then become a worker in that factory, and get the manufactured ointment. Or you can get it very easily on the black market.
Mr. Peter is black marketing. No employment, no employment, Mr. Peter. You cannot get employment there in that factory. “Get out, unfit person.”
Yes, that pure devotee, that dear devotee of Kṛṣṇa who has bound Kṛṣṇa in his heart, Kṛṣṇa cannot get out of it. He is powerless. He manufactures definitely that ointment of love.
If you can get such ointment from him, and if that ointment will be smeared on your eyes, then you can see the all-beautiful form of Kṛṣṇa, mādhuryaka-līlāyā Kṛṣṇa, who is the reservoir of all mādhurya.
You cannot get such mādhurya anywhere, in any incarnation, Viṣṇu-tattva also. What are those four mādhuryas only Kṛṣṇa has? What are those four mādhuryas? Does anybody know the four mādhuryas that Kṛṣṇa has?
Devotee: Kṛṣṇa playing the flute.
Gour Govinda Swami: Yes, Lagudi Prabhu.
Devotee: And His pastime is dancing with the gopīs.
Gour Govinda Swami: Yes. Gopinātha?
Devotee: Unsurpassed beauty.
Gour Govinda Swami: Yes.
Devotee: Surrounded by loving devotees.
Gour Govinda Swami: What?
Devotee: Surrounded by loving devotees.
Gour Govinda Swami: You should speak in Sanskrit. Specific term. Vēṇu-mādhurī, rūpa-mādhurī, līlā-mādhurī, rati-mādhurī. Do you understand, Gopinātha Ācārya?
Vēṇu-mādhurī, He has a flute in His hand. He plays that flute so sweetly. At the dead of night, in the jungle of Vṛndāvana, He plays the flute very sweetly. Hearing that sound of that flute, the gopīs run at the dead of night to the jungle of Vṛndāvana to Kṛṣṇa, leaving aside their family, husband, and children, kicking everything. Such an enchanting sound. Have you ever heard it, Mr. Peter? No, no, no, you cannot hear vēṇu-mādhurī.
Then rūpa-mādhurī, kandarpa-koṭi-kamaṇīya, all-beautiful. Such beauty excels the beauty of crores of Cupids.
Then līlā-mādhurī, His pastimes, transcendental pastimes, are so beautiful, enchanting, so sweet, nectarean, His līlā-mādhurī.
Then, rati-mādhurī. He is aprākṛta navīna madana, vṛndāvane aprākṛta navīna madana. Isn’t it, Gopinātha Ācārya?
vṛndāvane 'aprākṛta navīna madana'
kāma-gāyatrī kāma-bīje yāṁra upāsanā
Caitanya-caritāmṛta (Madhya 8.138) says. You cannot understand, Mr. Peter. You are a primary school student. This is post-graduate study. Those who are qualified, they can be admitted to that course, post-graduate study. You are primary, lower primary, nursery school student. Pre-primary student, not primary. Isn’t it? He is a pre-primary student. But somehow, like a thief, he has come here to this class, post-graduate class. Like a thief, sneaking, sneaking, sneaking, Mr. Peter.
vṛndāvane 'aprākṛta navīna madana
kāma-gāyatrī kāma-bīje yāṁra ārādhana
He will be worshiped through kāma-gāyatrī and kāma-bīja. Our gāyatrī, those who have taken gāyatrī, they know kāma-gāyatrī. They can worship.
kāma-gāyatrī kāma-bīje yāṁra ārādhana
vṛndāvane 'aprākṛta navīna madana
It is not material Madana, material Cupid. It is transcendental Cupid in Vṛndāvana, that Kṛṣṇa. Such beauty. Any material man has no language to describe such beauty. No, no. Such beauty. Nobody can conceive of it unless he achieves that platform, the highest level of consciousness, completely, fully blossoming consciousness, purified consciousness, by the mercy of such vaiṣṇava, guru. He can understand.
If someone is very fortunate, he can see such a beautiful form of Kṛṣṇa. The description is given here; he’ll never look at any beauty here; it is no beauty at all. Here, all are enchanted by māyā. She is an ugly witch, but they are enchanted. Yes, they are enchanted by the ugly witch, captured by the ugly witch, such rascaldom, rascals, foolish persons.
Opportunity has been given to see the beauty of Kṛṣṇa, to get Him. You have been given this rarely achieved, durlabha māna saṅgam. What are you doing? You are enchanted by the ugly witch. Such rascaldom, stupidity, foolishness. What are you doing? You are abusing your opportunity, abusing, abusing, not making proper use of it.
Make proper use. See Kṛṣṇa. Get that vision, the all-beautiful Kṛṣṇa, see, then your eye will never see any other beauty; that is no beauty at all. That is the success of the eye. The gopīs are always seeing it, the beautiful form of Kṛṣṇa, and they are chastising Brahmā, the creator:
avidagdha vidhi bhāla nā jāne śṛjana
koṭi netra nāhi dila, sabe dila dui
tāhāte nimeṣa,—kṛṣṇa ki dekhibā muṁi
(Caitanya-caritāmṛta, Ādi-līlā 4.150-151)
The gopīs are chastising the creator, Brahmā. Gopinātha Ācārya, do you know this? You don’t know? The gopīs are chastising Brahmā, the creator, because he has created.
“This creator, Brahmā doesn’t know how to create. He doesn’t know how to create. He doesn’t know. He didn’t give us crores of eyes. He only gave us two eyes. You see? sabe dila dui, he has given us only two eyes.
He didn’t give us crores of eyes. Alright, he gave us two eyes, and again eyelids are there, winking, winking, winking. How can I see Kṛṣṇa? I want to see Kṛṣṇa without winking... nimeṣa netra.
This creator, Brahmā, vidhi, doesn’t know how to create. Brahmā doesn’t know.” You see how they are seeing. How they want to see Kṛṣṇa without winking, all netras, not a moment.
Devotees: Gour Govinda Mahārāja ki jaya!
Govinda he,
Haribol