oṁ namo bhagavate vāsudevāya
Śrīmad-Bhagavatam
9.8.12-13
na sādhu-vādo muni-kopa-bharjitā
nṛpendra-putrā iti sattva-dhāmani
kathaṁ tamo roṣamayaṁ vibhāvyate
jagat-pavitrātmani khe rajo bhuvaḥ
ŚB 9.8.12
Translation by Śrīla Prabhupāda:
It is sometimes argued that the sons of King Sagara were burned to ashes by the fire emanating from the eyes of Kapila Muni. This statement, however, is not approved by great learned persons, for Kapila Muni’s body is completely in the mode of goodness and therefore cannot manifest the mode of ignorance in the form of anger, just as the pure sky cannot be polluted by the dust of the earth.
Text 13
yasyeritā sāṅkhyamayī dṛḍheha naur
yayā mumukṣus tarate duratyayam
bhavārṇavaṁ mṛtyu-pathaṁ vipaścitaḥ
parātma-bhūtasya kathaṁ pṛthaṅ-matiḥ
ŚB 9.8.13
Translation by Śrīla Prabhupāda:
Kapila Muni enunciated in this material world the Sāṅkhya philosophy, which is a strong boat with which to cross over the ocean of nescience. Indeed, a person eager to cross the ocean of the material world may take shelter of this philosophy. In such a greatly learned person, situated on the elevated platform of transcendence, how can there be any distinction between enemy and friend?
Purport by Śrīla Prabhupāda:
“One who is promoted to the transcendental position (brahma-bhūta[SB 4.30.20]) is always jubilant (prasannātmā). He is unaffected by the false distinctions between good and bad in the material world. Therefore, such an exalted person is samaḥ sarveṣu bhūteṣu; that is to say, he is equal toward everyone, not distinguishing between friend and enemy. Because he is on the absolute platform, free from material contamination, he is called parātma-bhūta or brahma-bhūta.Kapila Muni, therefore, was not at all angry at the sons of Sagara Mahārāja; rather, they were burnt to ashes by the heat of their own bodies.”
ahaṁ vaiśvānaro bhūtvā
prāṇināṁ deham āśritaḥ
prāṇāpāna-samāyuktaḥ
pacāmy annaṁ catur-vidham
Bg 15.14
Yes, this is the verse. He is the perfect teacher. "I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff." The fire, Krishna is the fire. "I am the fire of digestion in the bodies of all living entities,"
ahaṁ vaiśvānaro bhūtvā
prāṇināṁ deham āśritaḥ
prāṇāpāna-samāyuktaḥ
pacāmy annaṁ catur-vidham
Bg 15.14
When someone disrespects a sādhu like Kapila Muni, the sons of Sagara disrespected Kapila Muni, so, that is intolerable by Krishna. Sādhu tolerates. Krishna cannot tolerate. So Krishna is there as fire in the body, with that fire they were burned. It's not that sādhu became angry and fire came out from his eyes. This is not supported here. This is the opinion, isn't it? Prabhupāda says in the purport about a learned person.
jīva kṛṣṇa-dās, e viśwās,
korle to' ār duḥkho nāi
hari bolo bolo re jīva kṛṣṇa-dās
rādhā-kṛṣṇa’ bol bol bolo re sobāi
rādhā-kṛṣṇa’ bol bol bolo re sobāi
māyār bośe, jāccho bhese',
khāccho hābuḍubu, bhāi
hari bolo bolo re māyār bośe
rādhā-kṛṣṇa’ bol bol bolo re sobāi
rādhā-kṛṣṇa’ bol bol bolo re sobāi
jīva kṛṣṇa-dās, e biśwās,
korle to' ār duḥkho nāi
hari bolo bolo re jīva kṛṣṇa-dās
rādhā-kṛṣṇa’ bol bol bolo re sobāi
rādhā-kṛṣṇa’ bol bol bolo re sobāi
bolbe jabe, pulak ha'be
jhorbe āńkhi, boli tāi
rādhā-kṛṣṇa’ bol bol bolo re sobāi
rādhā-kṛṣṇa’ bol bol bolo re sobāi
hari bolo bolo re bolne jabe
rādhā-kṛṣṇa’ bol bol bolo re sobāi
bolbe jabe, pulak ha'be
jhorbe āńkhi, boli tāi
hari bolo bolo re bolne jabe
rādhā-kṛṣṇa’ bol bol bolo re sobāi
rādhā-kṛṣṇa' bolo, sańge calo,
ei-mātra bhikhā cāi
hari bolo bolo re ‘rādhā-kṛṣṇa’ bolo
rādhā-kṛṣṇa’ bol bol bolo re sobāi
(Rādhā Kṛṣṇa bol bol, Bhaktivinod Ṭhākura)
Have you taken shelter of māyā philosophy? You have taken shelter of māyā's philosophy. Isn't it? Have you taken shelter of Kapila Muni's philosophy, or māyā's philosophy? All are burning! Therefore burning, burning, burning, isn't it? Three tapas - adhyātmika, adhidaivika, adhibhautika. All are burning because they have taken shelter of Māyā's philosophy, not Kapila Muni's pure Śankhya philosophy, isn't it? Burning, all are burning. Look at him burning, burning, look at him burning, burning, burning. Yes, burning, burning, burning, burning. Yes. This is the consequence. "Indeed, a person eager to cross the ocean of the material world may take shelter of this philosophy. In such a greatly learned person, situated on the elevated platform of transcendence, how can there be any distinction between enemy and friend?" Sādhu has no such distinction. He is in an elevated platform of transcendence therefore Śrīla Prabhupāda says: 'One who is promoted to the transcendental position brahma-bhūta is always jubilant prasannātmā. He is unaffected by the false distinctions between good and bad in this material world. Therefore, such an exalted person is samaḥ sarveṣu bhūteṣu; that is to say, he is equal toward everyone, not distinguishing between friend and enemy. Because he is on the absolute platform, free from material contamination, he is called parātma-bhūta or brahma-bhūta. Kapila Muni, therefore, was not at all angry at the sons of Sagara Mahārāja; rather, they were burnt to ashes by the heat of their own bodies.' Krishna is there in the form of heat.
Kṛṣṇa says that in 15th chapter, Bhagavad-gita,
ahaṁ vaiśvānaro bhūtvā
prāṇināṁ deham āśritaḥ
prāṇāpāna-samāyuktaḥ
pacāmy annaṁ catur-vidham
Bg 15.14
That verse. "I am there in the form of fire, digestive fire." What is that? "I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff." Kṛṣṇa in the form of fire, digestive fire. One who disrespect sādhu, who condemns sādhu, who speaks ill of sādhu, who commits aparādha at the lotus feet of sādhu, then sādhu tolerates, taror eva sahiṣṇunā, isn't it? Sādhu is taror eva sahiṣṇunā, he is as tolerant as a tree. Yes, so he tolerates, but Krishna cannot tolerate, baba. Krishna cannot tolerate it. Yes, sādhu tolerates, Krishna cannot tolerate it. Therefore the Sagara putras, the sons of Sagara Mahārāja, they disrespected Kapila Muni, such sādhu. They committed aparādha at the lotus feet of Kapila Muni. Do you understand? Therefore Krishna who is there in the form of fire in their bodies, they were burnt with that heat; not that Kapila Muni became angry. Sādhu never becomes angry. If sādhu becomes angry, you should understand that anger is also blessing. Yes. Sādhu's anger, krodha, is also blessing, isn't it? Sādhu's anger is blessing. Yes. If you get punishment from sādhu then you get blessings. sādhura-daṇḍa kṛpā. Sādhu's daṇḍa is kṛpā; daṇḍa means punishment, yes. If sādhu gets angry, gives, inflicts some punishment on you then you have gotten kṛpā. Yes. Nārada Muni for example. Nārada Muni got angry with these two brothers, Nalakuvera and Maṇigrīva, the two sons of Kuvera. They were doing nonsense in the higher planetary system, heavenly planets. So nasty, engaged in nasty business. Nārada Muni was passing but they didn't feel ashamed because they were blind. They were blind, kāmāndha. Kāmāndha, do you understand? andha - blind, no vision. Kāmāndha, madāndha - Those who are very puffed up, false ego is very great, they are one sort of blind men, andha. And kāmāndha, those who are very lusty persons, lusty, too much lust they are blind men - kāmāndha, madāndha. So those Kuvera putras, two sons of Kuvera, Maṇigrīva and Nalakuvera, they were kāmāndha, isn't it? Very lusty. Shamelessly doing these lusty activities, sexual activities, becoming naked in the higher planetary systems, heavenly planets. Nārada Muni was passing, they couldn't feel ashamed because they are blind, blind. So Nārada Muni got angry, "Hey! What are you doing here? Coming here, what are you doing? Nonsense! Such a non-sense! Rascals! You do not deserve to stay here. You do not deserve to stay in this higher planetary system. Go down! Go down!
Stay in the species of sthāvara, covered consciousness, sthāvara-yoni, that of trees and mountains. Go! Remain in the species of sthāvara, covered consciousness, in the species of trees and mountains." He got angry. But this is blessing because sādhu is sama-darśana. samaḥ sarveṣu bhūteṣu, brahma-bhūtaḥ prasannātmā.
'He is unaffected by the false distinctions between good and bad in the material world. Therefore, such an exalted person is samaḥ sarveṣu bhūteṣu; that is to say, he is equal toward everyone, not distinguishing between friend and enemy.' He has no enemy - ajñāta śatruvat. Who has developed equal vision, no distinction, where is enmity? He sees ātmā. jivera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' - one who sees ātmā, "Oh, he is Krishna dās, Oh, he is Krishna dās, he is Krishna dās." Vision is sama, equal. Where is distinction? Sadhu's vision has no distinction. 'he is equal towards everyone, not distinguishing between friend and enemy. Because he is on the absolute platform, free from material contamination, he is called parātma-bhūta or brahma-bhuta. Kapila Muni, therefore, was not at all angry at the sons of Sagara Mahārāja; rather, they were burnt to ashes by the heat of their own bodies. The heat, the fire, Krishna says, "I am in the form of fire in the body" for digestion, that is the digestive fire. Isn't it? Krishna cannot tolerate. Sādhu never becomes angry. Apparent, it is apparent that sādhu becomes angry, and that is blessing. That is blessing. Yes. If sādhu becomes angry, sādhu inflicts some punishment on you, then that is blessing. Unless you get punishment from sādhu, your bhakti-vṛti cannot be manifested. You understand? Yes. You cannot become Vaiṣṇava at all, yes, unless you get punishment from sādhu. guru-karṇa-dhara, therefore guru has that right, "Hey, rascal!" he slaps. karṇa-dhara. karṇa means ear. One of the meaning of karṇa is ear; karṇa-dhara and also steering holder. Taking shelter of guru then guru-karṇa-dhara.
nṛ-deham ādyaṁ su-labhaṁ su-durlabhaṁ
plavaṁ su-kalpaṁ guru-karṇadhāram
ŚB 11.20.17
Isn't it? guru-karṇa-dhara - steering holder. This boat, the body is a boat to cross, a very good boat. It is available to you. It is available to you, (to different disciples) available to you, available to you, available, available; a very good boat to cross this ocean of nescience, avidyā sāgara, bhava sāgara, the dreadful ocean of materialistic existence; a very good boat. And guru is navigator. You must place such expert navigator on this boat otherwise how the boat will go? Ananta dās has drowned in the middle ocean, in the middle ocean drowned, drowned, drowned. Yes, no navigator, no navigator. So guru-karṇa-dhara. One who has accepted such bonafide guru and has placed that navigator in the boat, guru is the steering holder so this boat cannot go hither and tither. Steering holder, bābā - guru-karṇa-dhara. Another word guru-karṇa-dhara, guru means he is guru, he is heavy, he is not light. Yes, he is heavy. siṣya means under discipline. siṣyas te 'haṁ śādhi māṁ tvāṁ prapannam - "I become your siṣya." siṣya means 'I come under your strict discipline'. Who is there to inflict discipline on you? Who is there to catch hold of your ear and slap you? Nobody. "I am my guru, bās. I am my guru. Yes, my guru, I am my guru. Nobody is there", isn't it, Acyutānanda? "No. I am my guru. What my stupid mind says, my stupid mind is my guru." Stupid mind is your guru, isn't it, Ananta dās? Yes. Stupid mind is guru, "What stupid mind says, I do." Nobody is there to catch hold of your ear and slap you. That's guru's business. Yes. That's guru's business. You understand? That is his mercy. You should understand that is his mercy. siṣyas te 'haṁ śādhi māṁ tvāṁ prapannam - "I completely surrender unto you. I become your siṣya, disciple. That means I come under strict discipline. Please inflict discipline on me. Catch hold of my ear and slap me." Otherwise how? If discipline is not inflicted then how can you develop complete Krishna consciousness? No question at all. You cannot develop Krishna consciousness. Covered up, covered up, very thick layer, very thick layer is there, covering layer, that is māyā. Māyā is covering layer, very thick layer. How it will be lifted? Who can lift it? Guru can do it. That's guru's business. He will lift it because you are Krishna dās. jivera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' - That is your svarūpa. Guru sees, sādhu-guru sees this thing therefore equal vision, "Oh, he is Krishna dās; he is Krishna dās." He sees the svarūpa, ātmā. He never sees outward body, but, “he is under the influence of Māyā.” Dense darkness, he is groping in dense darkness, ajñāna andhakara. māyā hay andhakāra, Māyā is darkness. ajñāna andhakāra, ignorance is darkness. Māyā is ignorance, that darkness is covering up with dense darkness. That guru sees. But 'he is Krishna dās, he is jīva'. So he has equal vision, samaḥ sarveṣu bhūteṣu. That is what you should understand. "So let me help him. Let me remove this covering, dense darkness. Let me bring him to the light." This is his mercy. His heart bleeds. Sādhu-guru's heart bleeds seeing the suffering of the jīvas. Why jīva is suffering? Because of this ignorance, because of this ignorance. Ignorance is the cause of suffering, isn't it? My Guru Mahārāja says repeatedly: ignorance is the cause of suffering. Guru sees it, he has vision, "Out of ignorance, he is suffering. He is under dense darkness, ignorance, very dense darkness. Let me remove this darkness, this very thick layer of, what is that, māyā. Ignorance is there, let me remove it." That is guru's duty. Guru can do it. Otherwise how can you see? How can you come to the path of Krishna consciousness without guru's blessing, mercy, without guru's discipline, without guru's punishment? Vaidya, sādhu vaidya. Sādhu is a vaidya, physician doctor, bābā. Sādhu is a vaidya. Sādhu vaidya.
bhramite bhramite yadi sādhu-vaidya pāya
sādhura upadeśa-vakhya māyā piśācī palāya
CC madhya 22.14-15
You understand?
bhramite bhramite yadi sādhu-vaidya pāya
sādhura upadeśa-vakhya māyā piśācī palāya
CC madhya 22.14-15
You understand. Wandering, wandering, wandering, wandering in lakhs, lakhs of species, in lakhs, lakhs of brahmāṇḍas, if someone is fortunate, bhāgyavān jīva
brahmāṇḍa bhramite kona bhāgyavān jīva.
bhramite bhramite yadi sādhu-vaidya pāya.
Wandering, wandering, wandering in lakhs of species of lives, in lakhs of brahmāṇḍas, fortunately he gets such physician, a sādhu, sādhu vaidya, you understand? Sādhu is a physician. You understand? If he fortunately gets and comes to the sādhu,
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
Bg 4.34
Isn’t it? jñāninas tattva-darśinaḥ - seers of the truth. advaya-tattva sei vraja rajendra-kumāra
- Vrajendra-kumāra, the son of Nanda Māhāraja, is the Absolute Truth. Who is the seer, who sees. Sādhu sees always. Sādhu always sees. Krishna sees that Sādhu and Sādhu sees Krishna always. Isn’t it?
yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi
sa ca me na praṇaśyati
Bg 6.30
"One who sees Me everywhere, sees everything in Me, he is not out of My sight, I am not out of his sight." That is tattva-darśina.
tattva-darśi-guru - who sees the Absolute Truth, who sees the svarūpa. He sees 'his svarūpa is Kṛṣṇa dās; but he is under dense darkness, great, thick layer of dense darkness. Māyā....? is there. He sees it. Unless it is lifted, he cannot develop proper vision, he cannot develop Krishna consciousness, he cannot be situated in his constitutional position, his svarūpa. Therefore he is suffering. He has been suffering out of ignorance. By sādhu's mercy, sādhu is a physician, bhramite bhramite, fortunately if someone gets such sādhu, surrenders unto him, serves him, pleases him and humbly inquiry is there, he imparts. He comes under his discipline, he becomes a śiṣya sādhu inflicts discipline then he imparts tattva-jñāna. He gets mercy then this thick layer of ignorance, māyā, is lifted. You understand? Sādhu is like a doctor. Doctor has a knife in his hand. Yes, knife, operation required, operation required, bābā. Cut off! Operation required. Thick layer, cataract, cataract is there, covering, he cannot see. Groping in darkness so 'alright, knife is needed, operation required.' Sādhu vaidya cuts off! sādhu upadeśa-vakhya māyā piśācī palāya. Sādhu's words are the knife, like sharp arrows, like sharp arrows, Sādhu's words, yes; full of blessings, full of blessings, he will cut off the knot of ignorance, māyā. Cut off, finished. Māyā piśācī, māyā the witch, is cleansed away - no more! Then good vision, sight, "Oh yes, Krishna is there, all-attractive." Then he is attracted towards Krishna, no more māyā.
kṛṣṇa kena vā bhajinu māyā kare hay hay
At that stage, "Alas, alas, alas! Why I have done māyā-bhajana so many lakhs of lives? Oh Krishna! " Then he cries.
māyāke pichane rākhi kṛṣṇa-pāne cāy
He get such mercy of guru, his eye is opened then he sees all-beautiful Śyāmasundara.
"Oh, so attractive Śyāmasundara! Such ugly witch māyā, you get out!!!" māyāke pichane rākhi kṛṣṇa-pāne cāy - then he pushes back Māyā "Get out, get out Māyā!!!" Not looking again. Why looking again? Tchah! Tchah!!!! No more looking to māyā! See the beautiful form of Krishna. Guru points out, you see, Prabhupāda points – No more looking back, finished. That is guru.
māyāke pichane rākhi kṛṣṇa-pāne cāy
bhajite bhajite kṛṣṇa-pāda-padma pāy
Then he engages in bhajan under the guidance of guru then he goes to approach the lotus feet of Krishna. That is guru. This is guru's discipline, guru's anger, guru's slapping. They are his mercy, his blessings. He doesn't become angry at all. Guru never, Sādhu never becomes angry. His anger is apparent only and that is blessing.
Nārada Muni's anger is blessing therefore they got the lotus feet of Krishna, Nalakuvera and Maṇigrīva. They remained in that specie for 36000 years but they remained in that form in the courtyard of Nanda Mahārāja, baba, not in African jungle, not in African jungle. They remained in the form of two Arjuna trees in the courtyard of Nanda Mahārāja. That is Nārada Muni's blessing, kṛpā, mercy. If they would have undergone 36000 of lives still no possibility of seeing Krishna, getting the touch of Krishna. But in one life, after 36000 years, in once life they got! This is sādhu's mercy. Sādhu's anger, his daṇḍa, punishment, is mercy. Yes, you should understand this thing. Sādhu never gets angry. You may disrespect a sādhu, you may condemn a sādhu, speak ill of sādhu, you may develop enmity towards a sādhu, but sādhu has no enemity. Sādhu has no enemy. Lord Kapiladeva has said. That we were saying from 3rd canto Śrīmad-Bhāgavatam, to Mother Devahuti.
titikṣavaḥ kāruṇikāḥ
suhṛdaḥ sarva-dehinām
ajāta-śatravaḥ śāntāḥ
sādhavaḥ sādhu-bhūṣaṇāḥ
mayy ananyena bhāvena
bhaktiṁ kurvanti ye dṛḍhām
mat-kṛte tyakta-karmāṇas
tyakta-svajana-bāndhavāḥ
mad-āśrayāḥ kathā mṛṣṭāḥ
śṛṇvanti kathayanti ca
tapanti vividhās tāpā
naitān mad-gata-cetasaḥ
ta ete sādhavaḥ sādhvi
sarva-saṅga-vivarjitāḥ
saṅgas teṣv atha te prārthyaḥ
saṅga-doṣa-harā hi te
ŚB 3.25.21-24
He says. Kapiladeva says the symptoms of sādhu - taṭastha-lakṣaṇa, svarūpa-lakṣaṇa. Understand? Two symptoms - taṭastha-lakṣaṇa, svarūpa-lakṣaṇa. svarūpa-lakṣaṇa means chief symptom, chief symptoms - mukhya-lakṣaṇa. What is svarūpa, real, and taṭastha - marginal, marginal symptoms, secondary, gauṇa-lakṣaṇa. taṭastha-lakṣaṇa we first said, they are:
titikṣavaḥ kāruṇikāḥ
suhṛdaḥ sarva-dehinām
ŚB 3.25.21
titikṣa means they are tolerant, as tolerant as trees, taror eva sahiṣṇunā. You understand? taror eva sahiṣṇunā. They are as tolerant as tree. It is Mahāprabhu’s instruction.
tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
Śikṣāṣṭakam
Unless you develop this mood - think yourself much humbler than a blade of grass lying on the street, be as tolerant as a tree If you cut the tree into pieces, burn it to ashes, it tolerates, never objects. Any objection? No, no objection. It is internal process, he tolerates. A sādhu is like that - taror eva sahiṣṇunā. How can one develop such power of tolerance? Because they are always engaged in hari-bhajan. They are always engaged in hari-bhajan. You understand? Those who are engaged in hari-bhajan, this power of tolerance develops. Otherwise, if you are not engaged, you cannot tolerate. If some words you say to Nṛhari, "huh?? What are you saying!? Rascal!" "You are rascal! I will beat you with shoes!" That is intolerance. One word he cannot tolerate. What to say cut to pieces, burnt to ashes? taror eva sahiṣṇunā - be as tolerant as a tree. This is sādhu-lakṣaṇa. This is taṭastha-lakṣaṇa. This is a marginal symptom, not svarūpa-lakṣaṇa. This is the first marginal symptom, mukhya, Because hari-kīrtana, they are engaged in hari-kīrtan therefore they are as tolerant as tree. Then suhṛdaḥ sarva-dehinām, you understand, suhṛdaḥ sarva-dehinām, they are friend to one and all. suhṛdaḥ, well-wishing friend, always wishing, desiring weil, no evil. You understand? nitya maṅgala vidhatā, eternal well-wishers. They see what?
ajāta-śatravaḥ śāntāḥ
sādhavaḥ sādhu-bhūṣaṇāḥ
ŚB 3.25.21
directly and indirectly, amnaya vetti vakya, directly, indirectly they see all the jivas as sevakas, Krishna dāsa. jīvera svarūpa hay kṛṣṇera nitya dāsa. Mahāprabhu says. What is svarūpa? What is your svarūpa? You are eternal servant of Krishna. That is svarūpa. You have forgotten it. You cannot see because thick layer of ignorance, māyā, is there. But sādhu sees directly or indirectly. Sādhu sees this thing that 'he is Krishna dāsa, Krishna sevaka,' therefore how he will be enemy? ajāta-śatravaḥ - Krishna is my most beloved; he is his servant. How he will be my enemy? bolo! Where is enmity? Where is enmity? Who sees svarūpa, “Oh, he is Krishna dāsa, he is Krishna dāsa, he is servant of Krishna so, Krishna, who is my most beloved object of love, how he will be my enemy?" ajāta-śatravaḥ - there is no enemy. Sādhu has no enemy. That he says. Then sādhu-bhūṣaṇā śāntāḥ - they are always peaceful, always blissful. niṣkāma, they have no desire, no material desires.
na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi
This is niṣkāma, desireless. "I have no desire for material wealth, na dhanaṁ na janaṁ, no desire for followers; sundarī kavitā. na dhanaṁ na janaṁ na sundarī kavitā, no desire for a beautiful woman to enjoy." You have that desire. Yes, nasty desire, nasty desire, nasty desire. Puh! Spit at it!!! Like stool, stool. You want stool? Go! Become a hog! Eat stool, hog! Live in the species of hogs to eat stool. Yes, that is your destination, you become hog. That's your destination to become hog, eat stool because you have such desire. Yes. Krishna knows you have such desire to eat stool, "Alright, become a hog, eat stool." You want that? No!? Only from lips he says, inside, 'yes, yes.' In the heart he says 'yes! In the lips he says 'no'. Krishna knows the heart, bābā. Krishna knows what you are whispering in the heart. He never listens what you say from the lips. Don't cheat Krishna. You cannot cheat Krishna. Krishna says, "I am the supreme cheater, dyūtaṁ chalayatām asmi. If you want to cheat Me, Acyutananda (dās), I am the supreme cheater. You cannot cheat Me, Ananta (dās), you cannot cheat Me. I am Supreme cheater." He is trying to cheat Krishna. He is Supreme cheater, bābā. He is Supreme in all respects. So, no enemy. They are niṣkāma, desireless. bhavatād bhaktir ahaitukī tvayi - Only one desire -- life after life I will serve Your lotus feet and give You all pleasure, nothing for myself. ataeva śāntāḥ - therefore they are peaceful, blissful, peaceful. sādhu-bhūṣaṇāḥ - they follow the śāstra. tasmād śāstra pramāṇaṁ - what śāstra says. Śāstra, śās-dhātu. Do you understand Sanskrit? śāstra - śās-dhātu, śiṣya - śās-dhātu. The verbal root, dhātu; from that verbal root the word is framed. śāstra word is framed out of 'śās'. śiṣya word is framed out of 'śās'. śās means śāsana, ruling, discipline. Yes. śāstrara śāsana. Do you understand ? Guru means he inflicts discipline. śāstra-śāsana, guru-śāsana - śāstra inflicts discipline, guru inflicts discipline. Both inflict discipline therefore śāstra and śiṣya. śāstra is śastra, śastra is the weapon.
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
yajanti hi su-medhasaḥ
ŚB 11.5.32
Chaitanya Mahāprabhu, what is His weapon? His weapon is śāstra, bhāgavata-śāstra and hari-saṅkīrtana. That is His weapon. No bow, arrow, sword or Sudarśana cakra, no. In all other incarnations He has weapons. He cuts the throat of the demons in all other incarnations. But in Gaura avatāra He never cuts the throat of any demon; no weapon. His weapon is śāstra and hari-saṅkīrtana. śāstra is the weapon. Sādhu's weapon is śāstra. You understand? Yes.That is śāstra. Therefore we say, that is bhūṣaṇa. That is sādhu-bhūṣaṇa. bhūṣaṇa means alaṅkāra, ornament. He is expert, he knows sastra. śāstra-tattva, śāstra-anuvṛti. suśīlatā, very sober, and they have this weapon, they know the purport of śāstra. They use it. Through that, they inflict discipline. Therefore that is their ornament, this is the taṭastha-lakṣaṇa of a sādhu. svarūpa-lakṣaṇa, svarūpa-lakṣaṇa it says,
mayy ananyena bhāvena
bhaktiṁ kurvanti ye dṛḍhām
mat-kṛte tyakta-karmāṇas
tyakta-svajana-bāndhavāḥ
mad-āśrayāḥ kathā mṛṣṭāḥ
śṛṇvanti kathayanti ca
tapanti vividhās tāpā
naitān mad-gata-cetasaḥ
ŚB 3.25.22-23
They are sādhus where you will find such symptoms. This svarūpa-lakṣaṇa. Kapiladeva says. What is that? "They know Me, they know Me, they know the Supreme Lord." Kapiladeva is the Supreme Lord. One pointed, not multi-pointed. Why are you developing multi-pointed, Ananta dās? One point to maya, one point to guru - multi-point. Why multi-point? One point to māyā and, when Gurudeva says, another point is towards guru. This is multi-pointed. This is not unalloyed devotion. Unalloyed devotion means one pointed. Understand my words? In Prema-bhakti-candrika, Narottama dās Ṭhākura has said, develop one pointed.
naiṣthika bhajana ei tomāre kahila bhāi hanumān tāhāte pramāṇa
Understand? naiṣthika bhajana ei, he says.
sakala santapa jābe parānanda sukha pābe prema-bhakti parama-kāraṇa
You will be freed from all miseries, all lamentations, all fears, if you develop parā-bhakti, prema-bhakti, parānanda sukha, you will get supreme blissfulness, supreme enjoyment, prema-bhakti.
āpana bhajana-pantha tāha habe anurata iṣṭa-deva-sthāne-līlā-gāṇe
naiṣthika bhajana ei tomāre kahila bhāi hanumān tāhāte pramāṇa
This is Narottama dās Ṭhākura in his Prema-bhakti-candrika. He says. This is a very deep purport. Just I am, in course of reference, I just tell you this thing. Understand? What is your iṣṭa? iṣṭa is Krishna. bhakta-bhakti-bhagavān, this is iṣṭa. You understand my language? bhakta-bhakti-bhagavān; this is iṣṭa. iṣṭa means "I want this." Only requirement. Understand? Only requirement, goal, only goal. That is iṣṭa. bhakta-bhakti-bhagavān. Understand? Narottama dās Ṭhākura said, "This is iṣṭa, this is my goal. This is the only requirement." There he says, iṣṭa-deva-sthāne-līlā-gāṇe. You should sing such songs, you should speak such kathā, that will please your iṣṭa, bhakta-bhakti-bhagavān. Not māyā, not your own senses. "Oh, your face is so nice, your smiling is so nice, your gestures is so nice."
kathaṁ priyāyā anukampitāyāḥ
saṅgaṁ rahasyaṁ rucirāmś ca mantrān
suhṛtsu tat-sneha-sitaḥ śiśūnāṁ
kalākṣarāṇām anurakta-cittaḥ
Prahlād Mahāraja says, Prahlād Mahāraja's words. Mahājana Prahlād Mahāraja, "O, my wife's face is so beautiful, her laughing is so beautiful. It is always coming to my eyes. I cannot see Krishna." Mind is there, eye is there, seeing that thing. āre bābā!
kathaṁ priyāyā anukampitāyāḥ
saṅgaṁ rahasyaṁ rucirāmś ca mantrān
"Oh, my dear wife. How can I forget this thing? Such nice smiling, such nice speaking, such nice gestures, postures. Always in my vision, wherever I look I see." Āre baba! How can I forget all these things and come to kṛṣṇa-bhajana, what sādhu-guru says?
I’ll give up sādhu, go to māyā." Go, go, be hog, eat stool! Finish. That is the destination. Prahlād Mahāraja mahājana, Narottama dās Ṭhākura mahājana, sādhu has said. These words are like knife, 'krn, krn' cutting, cutting; very sharp razor, isn't it? Cutting, cutting, cutting. The words of sādhu is so sharp razor. are bābā, it's cutting.
āpana bhajana-pantha tāha habe anurata iṣṭa-deva-sthāne-līlā-gāṇe
naiṣthika bhajana ei tomāre kahila bhāi hanumān tāhāte pramāṇa
Who is your iṣṭa? Who is your iṣṭa? Who? - bhakta, bhakti, Bhagavān
Yes, Bhagavān, that is iṣṭa. Bhagavān, He has many forms. Do you understand? To whose form you are attracted? ananta rūpa, isn't it ?
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
Śrī brahma-saṁhitā 5.33
ananta-rūpam - unlimited forms. Supreme Lord has unlimited forms. To which form you are attracted? Which form? Śyāmasundar? Śyāmasundar. Krishna is Śyāmasundar, all-beautiful Śyāmasundar. tri-bhaṅga thānī, in three places crooked, flute in hand, peacock feather, barhāvataṁsa. śyāma tri-bhaṅga-lalitaṁ, isn't it? That is my iṣṭa. I want to see that form, no other form, though He has unlimited forms. So,
naiṣthika bhajana ei tomāre kahila bhāi hanumān tāhāte pramāṇa
Narottama dās Ṭhākura says, Hanuman has one pointed, not multi-pointed. You have come to the bhajan-paṭha, so the Supreme Lord has unlimited forms so to which form you are attracted, that is svarūpa-siddhi. What svarūpa you want? What is your rasa, mellow? That form you are, isn't it? If your mellow is śānta, dāsya, sakhya, vātsalya, mādhurya. Do you understand? śānta, dāsya, sakhya, vātsalya, mādhurya - five main mellows. One of the mellows in Mahāprabhu's line, śānta is discarded. No śānta.
cāri bhāva-bhakti diyā nācāmu bhuvana -
our rasas - dāsya, sakhya, vātsalya, mādhurya Mahāprabhu gives. So what is your mellow?
Then that form you, you are attracted to that form according to your rasa-sambandha so you want to see that form. This is one pointed - unalloyed devotion, not multi-pointed. You understand? Not multi-pointd. One who is Krishna bhakta, he is attracted to the all-beautiful form of Śyāmasundar. The Rāma bhakta, he wants to see the beautiful form of Lord Rāma. So, hanumān tāhāte pramāṇa, Hanumān is the example. Hanumān does not want to see Krishna form. Hanumān wants to see Rama form. He is a dear devotee of Lord Rama. Therefore he says,
śrīnāthe jānakī-nāthe
abhedaḥ paramātmani
tathāpi mama sarvasvaṁ
rāmaḥ kamala-locanaḥ
This is Hanumān's words. He knows, he is sādhu. Sādhu knows everything. Who knows the Supreme Lord the Absolute Truth, he knows everything. yasmin vijñāte sarvam evaṁ vijnataṁ bhavati, isn't it? Knowing Whom everything is known. Knowing this Absolute Truth, he knows everything. Hanuman is such a sādhu, a great sādhu. He knows. He says,
śrīnāthe jānakī-nāthe
abhedaḥ paramātmani
tathāpi mama sarvasvaṁ
rāmaḥ kamala-locanaḥ
Śrīnātha means the husband of Lakṣmī, Śrīnātha, and Jānakinātha the husband Jānakī, Sītadevī. There is no difference between Śrīnātha and Sītanātha. But, mama sarvasvaṁ rāmaḥ kamala-locanaḥ - My heart, in my heart, my vision is fixed at rāmaḥ kamala-locanaḥ, lotus-eyed Rāma, not Śrīnatha, though there is no difference." Understand? This is unalloyed devotion, eka-niṣṭha. eka-niṣṭha bhakti, aikantika-bhakti. aikantika-bhakti is avyabhicāriṇi-bhakti. Bhakti avyabhicāriṇi, you understand? That is bhakti avyabhicāriṇi, that is. He says. So you should, your vision should be fixed on your iṣṭa, that form of the Lord to which you are attracted, though the Lord has unlimited forms. Understand me? This is naiṣṭhika bhajana. This is the svarūpa-lakṣaṇa of sādhu. "They know Me as the only object of bhajan, Me as the only object of love. They have developed one-pointed devotion towards Me. They have given up everything."
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
Bg 18.66
"Give up all varieties of dharma just surrendered unto Me." tyaktva.... They have given up their all family ties, family members, kith and kin, relatives, sarvasva, everything they have given up.
They are always engaged in hearing my nectarean sweet kathā and talking, discussing among themselves, you understand, śravaṇam, kīrtanam, hearing and chanting they are engaged. They are mad-gata cittā, man-manā bhavā - they are always, their thoughts, their mind is fixed with Me. No other thought in their mind. Only I am there, mad-gata, cittāḥ."
Therefore they are never afflicted with the three tapas - ādhyātmika, ādidaivika, ādibhautika. Never affflicted. There are four puruṣārthas, - dharma-artha-kāma-mokṣa - but they have kicked all these four puruṣārthas, you understand, because they have no desire for this dharma-artha-kāma-mokṣa. No desire. They are desireless. bhavatād bhaktir ahaitukī tvayi,
"only they desire to serve Me, to give Me all pleasure." This is svarūpa-lakṣaṇa of sādhu, understand? This is the svarūpa-lakṣaṇa, chief symptom, real symptom of sādhu. That is svarūpa-lakṣaṇa. The others are taṭastha-lakṣaṇa, marginal symptoms or secondary, gauṇa-lakṣaṇa. "Therefore these are sādhus, ô Mother, you should associate with such sādhus. That sādhu-saṅga is required for you.
Because by sādhu-saṅga, by sādhu-saṅga hearing from sādhu getting punishment from sādhu, that is blessing thereby all material desires, anything bad, evil you have, that will be completely destroyed. Otherwise no possibility." So those who are always engaged inajāta-śatravaḥ. rendering loving service to Lord Hari, always engaged in giving pleasure to the senses of Lord Hari, you understand, they are hari-jana, they are the men of Lord Hari. The own men of Hari, hari-janas. They see, those who are hari-janas, those who are men of Lord Hari, they are our friends, isn't it? And they see the svarūpa of jīva. jīvera svarūpa hay kṛṣṇera nitya dās. They have such vision, 'he is Krishna's servant, hari-jana.' So how there will be enmity? 'He is my friend'. You understand? They are He has no enemy. Even an enemy is not born, is not born, that he says. Therefore he is never affected by three tāpas - ādhyātmika, ādidaivika, ādibhautika. Kāya-mana-vākya, he has completely surrendered with body, mind, speech and soul, completely surrendered at the lotus feet of Krishna, always engaged in loving service to Krishna, giving Him pleasure. They are as tolerant as tree. They never develop any enmity towards any living entity because they see the soul, 'he is sevaka, he is a servant of Krishna who is my most Beloved, who is my iṣṭa, Lord, so he is my friend." He is not enemy. He is ajāta-śatravaḥ. nirmatsara, they never, they are not envious to anybody, they are nirmatsara. This is sādhu. Oh Mother, you should have the association of sādhu." One who comes fortunately to the association of sādhu, hears from him with humble attitude, surrendering unto the lotus feet of such sādhu in a humble attitude to hear with full faith and accepts with full faith, putting full faith in the words of sādhu and he gets the mercy of sādhu. Then his itara-cinta, his other desires - desires for own sense gratification itara-saṅga, other association or other desires, will be completely cut off, completely destroyed. Sādhu can do it. Sādhu has that weapon in his hand so he can do it. This is ātmā-dharma. Then he will come to his constitutional position and develop ātmā-dharma, you understand, dharma of the soul. Ātmā-dharma means dharma of the soul. What is the dharma of the soul? Dharma of the soul is to become Krishna dāsa. The dharma of the soul is Krishna dāsya, to become the servant of Krishna. That is the dharma of the soul. The soul is eternal servant of Krishna, jīvera svarūpa hay kṛṣṇera nitya dās. That is ātmā-dharma. Every vastu has its dharma. Isn't it? Everything, vastu. Vastu means thing, matter; no, matter is not correct - English word, language is nasty. vastu. vāstava vastu, Supreme Reality is Krishna. You understand? Every vastu has its dharma. Body is a vastu, mind is a vastu, soul is a vastu. Understand me? So body has its dharma, mind has its dharma, soul has its dharma. Do you understand? So soul's dharma, ātma-dharma, the dharma of the soul is to become the servant of Krishna. That is ātma-dharma, Krishna dāsya.
The dharma of the body is sense gratification. Dharma of the body is sense gratification, you understand? indriya toṣaṇaḥ, deha-dharma.
strībhir yasya mano hṛtam
kiṁ vidyayā kiṁ tapasā
kiṁ tyāgena śrutena vā
kiṁ viviktena maunena
strībhir yasya mano hṛtam
ŚB 11.26.12
Lord Krishna says to Uddhava,
kiṁ vidyayā kiṁ tapasā
kiṁ tyāgena śrutena vā
kiṁ viviktena maunena
strībhir yasya mano hṛtam
ŚB 11.26.12
"Whose mind is occupied with the thought of a woman, strībhir yasya mano hṛtam - a woman has taken away his mind." A woman has taken away his mind, mano hṛtam - stolen.
kiṁ vidyayā kiṁ tapasā
kiṁ tyāgena śrutena vā
What is the value of his education? What is the value of his tapasyā? What is the value of his śāstra-śravaṇa, hearing śāstra? śāstra-jñāna, Vedic studies?
What is the value of staying in a temple? vivika, in a solitary place? Useless, no value.
- strībhir yasya mano hṛtam - whose mind is stolen by a woman! So? Sādhu's words cannot enter into his ears, bābā; his mind is stolen by woman. Though he may be here in the temple, sitting, posing, pretending, just pretending "I am hearing, hearing" - Not hearing. Sādhu's words are not entering into the ears of such a person whose mind is stolen by a woman. Finished! Understand? So? What sādhu says, what Kapiladeva says? He says, "He has no enemy. Sādhu has no enemy He sees soul, prītir-dharma. Soul's dharma is to become Krishna dās. That is ātma-dharma. Mana-dharma is aprīti-dharma. ātma-dharma is prīti-dharma. Understand? ātma-dharma is prīti-dharma, prīti-dharma is aprīti-dharma. Dharma of the soul, ātma-dharma, is based on love, prīti-dharma.
Do you understand? Understand my language? prīti, it's based on love, kṛṣṇa-prema, kṛṣṇa-prīti, bhagavat-prema. bhagavat-prīti that is ātma-dharma. He is bhagavat dās. mana-dharma is mental speculation. Do you understand? mana-dharma, dharma of the mind is saṅkalpa-vikalpa, acceptance-rejection. He accepts something and rejects something. "Oh this is not good for me, I reject. Oh this is very good so I accept." This is mana-dharma. mana-dharma is aprīti-dharma. There is no love, it's aprīti. Understand? ātma-dharma is prītir-dharma. Understand my language? ātma-dharma is prītir-dharma, dharma based on love. mana-dharma, mental speculation is aprīti-dharma, there is no love. You understand? So, we have, jīva has a perfect, eternal, loving relationship with Krishna. That is ātma-dharma. Do you understand? So all the jīvas, their svarūpaka, constitution, svarūpa, they are Krishna bhaktas, they are servants of the Lord.
Sādhu sees this thing. Sādhu knows the constitution position, the svarūpa of the jīva, "yes, he is Krishna bhakta." jīva kṛṣṇa dās. If someone can understand this thing. He understands theoretically, he understands it theoretically, isn't it? You understand it theoretically. You understand it theoretically.
He understands it theoretically. All understand it theoretically, not practically, not in truth, tattva. Understand my language? But one who understands practically, understands in tattva - jīva nitya kṛṣṇa dās, then there will be no problem at all. Do you understand? There will be no problem at all though this material plane is full of problems, full of difficulties, full of inconveniences, full of suffering, full of obstacles, impediments - nasty platform. But one who understands this thing, jīvera svarūpa, what is svarūpa of jīva, he is Krishna dās, isn't it? One who understands in tattva, practically, then there is no problem for him in this material world. That is said. He understands the svarūpa, he realizes, self-realization. That, we were singing that song.
rādhā-kṛṣṇa’ bol bol bolo re sobāi
ei śikhā diyā, sab nadīyā,
phirche nece' gaura-nitāi
haribolo bolo re bhāi, ei śikhā diyā
rādhā-kṛṣṇa’ bol bol bolo re sobāi
māyār bośe, jāccho bhese',
khāccho hābuḍubu, bhāi
hari bolo bolo re māyār bośe
rādhā-kṛṣṇa’ bol bol bolo re sobāi
jīva kṛṣṇa-dās, e biśwās,
korle to' ār duḥkho nāi
hari bolo bolo re jīva kṛṣṇa-dās
rādhā-kṛṣṇa’ bol bol bolo re sobāi
hari bolo bolo re jīva kṛṣṇa-dās
Bhaktivinod Ṭhākura, seventh Goswami. He is known as the seventh Goswami. After the six Goswamis, he writes very nice songs, mahajana vakya. You sing it and you understand it. He gives very nice simple words, simple songs, so sweet, so nice, and they are impregnated with such deep tattva. All tattva is here.
miche māyār bośe, jāccho bhese',
khāccho hābuḍubu, bhāi -
Oh my brother, drowning, you have been drowning, drowning, drowning, drowning in this dreadful ocean of materialistic existence, being, what you say, pushed by the waves of māyā, māyār bośe, isn't it, the waves of māyā - śabda, sparśa, rūpa, rasa, gandha. Understand my language? Five objects of sense enjoyment, we say pañca-tan-mātrā -- śabda, sparśa, rūpa, rasa, gandha - sound, touch, form, taste, smell, odor; these are the five objects of sense enjoyment. They come like waves, isn't it, in this ocean, in this dreadful ocean of materialistic existence. You have been drowning, drowning, drowning from time immemorial and these are like waves coming to you. Waves are coming, dashing and shaking you, taking away, isn't it?
māyār bośe, jāccho bhese',
khāccho hābuḍubu, bhāi -
"Oh my brother," Mahājana sādhu says, "Oh my brother, you are floating now in the waves of māyā. These waves, very strong waves of māyā, current, these waves are very strong waves; currents coming and dashing you are pushed away by the waves of māyā and have been drowning here in this dreadful ocean of materialistic existence. I am your friend, well-wishing friend, sādhu. I say,
rādhā-kṛṣṇa’ bol bol bolo re sobāi
haribolo bolo re, ei śikhā diyā
rādhā-kṛṣṇa’ bol bol bolo re sobāi
All chant: Radha-Krishna, Hare Krishna! Oh my brothers, 'rādhā-kṛṣṇa' bol.
jīva kṛṣṇa-dās, e biśwās,
korle to' ār duḥkho nāi
hari bolo bolo re jīva kṛṣṇa-dās
rādhā-kṛṣṇa’ bol bol bolo re sobāi
Bhaktivinod Ṭhākura mahājana says,
jīva kṛṣṇa-dās, e biśwās,
korle to' ār duḥkho nāi -
If you can put faith in these words - jīva kṛṣṇa-dās, jīva is eternally servant of Krishna, a servant of Krishna. If you can put unflinching faith in it then there is no suffering for you, no suffering for you, no suffering for you, no dashing in the waves of māyā. Understand? No dashing in the waves of māyā.
jīva kṛṣṇa-dās, e biśwās,
korle to' ār duḥkho nāi.
hari bolo bolo re jīva kṛṣṇa-dās
‘rādhā-kṛṣṇa’ bol bol bolo re sobāi
Bhaktivinoda Ṭhākura says. Chant, "Hari", and have full faith, unflinching faith that in tattva 'jīva kṛṣṇa-dās', 'I am servant of Krsna.' Advaita Acharya Prabhu came before Mahāprabhu's coming. He saw, "Oh, jīvas are suffering, jīvas of Kali-yuga are suffering, suffering, suffering, so much suffering", he could not tolerate. Then, everyday, in a thundering voice he worshiped śālagrāma-śilā with Ganges water and Tulasi leaf, calling Mahāprabhu to come down. Isn't it? And he took this promise, "I promise: if I cannot bring Mahāprabhu down here, I won't go by this name Advaita Acharya. I won't go. This name I will give up." So Advaita Acarya prabhu made that promise. He is such a devotee, dear devotee, pure devotee can take such promise. Then Krishna comes down. Therefore he says,
jīva kṛṣṇa-dās, e biśwās,
korle to' ār duḥkho nāi
hari bolo bolo re, jīva kṛṣṇa-dās
If you have this unflinching faith that jīva is eternally Krishna dās, then no suffering at all, no problem at all. If you have no faith then problem is there, suffering is there then you are becoming Māyā dās, māyā piśācī dās, not Krishna dās. Then what will happen when you develop unflinching faith? Fixed now, the faith is unflinching, hearing from sādhu. Putting strong faith, unflinching faith in the words of sādhu, then there is no problem. Then you will be engaged in kṛṣṇa-bhajan under the guidance of guru. Then what will happen?
kṛṣṇa bolbe jabe, pulak ha'be
jhorbe āṅkhi, boli tāi
hari bolo bolo re, kṛṣṇa bolbe jabe
rādhā-kṛṣṇa’ bol bol bolo re sobāi
That will be the result, this will be the consequence, outcome. When someone has this unflinching faith in this Krishna dās, jīva kṛṣṇa dās, jīva is eternal servant of Krishna, he is fixed in that, unflinching faith, he is now unshakable, he cannot be shaken by the waves of māyā. By the waves of māyā he cannot be shaken, he is fixed in that faith, hearing from sādhu, he is fixed. So what will happen? You will never look at māyā. You will look at Krishna and engage himself in the loving service of Krishna, utter the name of Krishna.
kṛṣṇa bolbe jabe, pulak ha'be
jhorbe āṅkhi, boli tāi
When he utters the name of Krishna,
hare kṛṣṇa hare kṛṣṇa
kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma
rāma rāma hare hare
Tears will roll down from his eyes.
nayanaṁ galad-aśru-dhārayā
vadanaṁ gadgada-ruddhayā girā
pulakair nicitaṁ vapuḥ kadā
tava nāma-grahaṇe bhaviṣyati
Śikṣāṣṭakam
Mahāprabhu’s Śikṣāṣṭakam. You understand? Then tears will roll down from his eyes when he utters the name of Krishna - bolbe jabe, pulaka ha'be. There will be romāñca, there will be erection of the hair on the whole body, the whole body will be ecstatic. jhorbe āṅkhi, boli tāi you understand? Tears will roll down.
kṛṣṇa bolbe jabe ‘rādhā-kṛṣṇa’
bol bol bolo re sobāi
Then that will be the outcome - kṛṣṇa-prema. This is prema. He is the object of prema. Then sādhu begs one thing from you. Sādhu is a beggar, yes, tridaṇḍī vikṣu, tridaṇḍī sannyāsī. He is a vikṣu. vikṣu means beggar, beggar. He has nothing in this material world. Has he anything in this material world? He has nothing in this material world. He is akiñcāna, niṣkiñcana, he is a pauper here, materially zero, no material asset, nothing. He has not come here to give you anything material, bābā. He has not come here to give you anything material. Sādhu cannot give you anything material to you. Expecting these things from sādhu is gross foolishness, sheer foolishness! He has nothing material in him, how can he give you? Huh? Huh? How can he give you? He is materially zero. He has nothing here in this material world; he has not come here to give you anything material. He has come here to give you Krishna only, what is not available here, bābā. So why are you expecting from sādhu this thing, material things? Foolishness!!! Give up this foolishness!! Get out from here if you have such foolishness in you! No more here. Get out!! Go to the lap of ugly witch māyā. Yes. Go to her lap, ugly witch māyā. You cannot get it here. No availability. Then sādhu is a beggar. He is begging, "I am beggar. I am tridaṇḍī vikṣu, beggar. vikṣu means beggar. I beg this thing, 'Give vikṣa to me." What vikṣa?
'rādhā kṛṣṇa' bolo, saṅge calo,
ei-mātra bhikhā cāi
haribolo bolo re, rādhā-kṛṣṇa’ bolo
‘rādhā-kṛṣṇa’ bol bol bolo re sobāi
So this is the vikṣa. The sādhu, vikṣu is a beggar, he begs. Sādhu is beggar, vikṣu, he begs this alms, "Please give me this alms, 'rādhā-kṛṣṇa' bolo, saṅge calo - utter Radha-Krishna and come with me, come with me, come with me! This is the bikṣa I beg from you." But if he is a miser, he cannot give. Miser never gives, kṛpaṇa. Are you a kṛpaṇa or a brahmaṇa? Don't become kṛpaṇa! Become brahmaṇa! Opposite word of kṛpaṇa is brahmaṇa. Brahmaṇa's opposite word is kṛpaṇa. Arjuna said,
kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam
Bg2.7
At last Arjuna said, "I am kṛpaṇa. I don't know what is my good, what is my duty. I am confused, I am bewildered.
kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi
Yes, I am bewildered, confused, I don't know what is my duty either to fight or not fight? You understand? I am kṛpaṇa, a miser. I am not brahmaṇa. I don't know what is real good for me, what is sreya for me. I am such kṛpaṇa."
Therefore he accepted his friend Krishna as guru, "Please give me, impart this tattva-jñāna, śādhi māṁ. Please tell me what is śreya, what is good for me. What is real auspicious for me, good for me. I don't know, I am confused. I am kṛpaṇa."
kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
Bg 2.7
"Please tell me. śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam - I become Your śiṣya, Your disciple. I come under strict discipline. Inflict severe discipline on me, purify me, cleanse my heart, then impart tattva-jñāna. Impart tattva-jñāna. I become your śiṣya." That is śiṣya, completely under discipline.
'rādhā kṛṣṇa' bolo, saṅge calo,
ei-mātra bhikhā cāi
Utter the name of Rādhā-Krishna, come with me. Don't go with māyā. Why are you going with maya? Why are you going with māyā, Larry? Give me this bikṣa!! I am begging.
I am beggar.
'rādhā kṛṣṇa' bolo, saṅge calo,
Utter the name of Rādhā-Krishna, come with me! I am a traveler going to the lotus feet of Krishna. Come with me! You want? Yes? You? He says, feebly, 'yes', inside, māyā. From the lips he says 'yes' feebly. Inside what you want?