Gour Govinda Swami:
śinīvālyāṁ mṛdālipya
snāyāt kroḍa-vidīrṇayā
yadi labhyeta vai srotasy
etaṁ mantram udīrayet
Translation: If dirt dug up by a boar is available on the day of dark moon, one should smear this dirt on his body and then bathe in a flowing river. While bathing, one should chant the following mantra:
tvaṁ devy ādi-varāheṇa
rasāyāḥ sthānam icchatā
uddhṛtāsi namas tubhyaṁ
pāpmānaṁ me praṇāśaya.
Translation: O mother earth, you were raised by the Supreme Personality of Godhead in the form of a boar because of your desiring to have a place to stay. I pray that you kindly vanquish all the reactions of my sinful life. I offer my respectful obeisances unto you.
nirvartitātma-niyamo
devam arcet samāhitaḥ
arcāyāṁ sthaṇḍile sūrye
jale vahnau gurāv api
Translation by Śrīla Prabhupāda: Thereafter, one should perform his daily spiritual duties and then with great attention, offer worship to the Deity of The Supreme Personality of Godhead, and also to the altar, the sun, water, fire, and spiritual master.
namaḥ tubhyaṁ bhagavate
puruṣāya mahīyase
sarva-bhūta-nivāsāya
vāsudevāya sākṣiṇe
Translation by Śrīla Prabhupāda: Oh, Supreme Personality of Godhead, greatest of all, who lives in everyone's heart and in whom everyone lives. Oh, witness of everything. Oh, Vāsudeva. Supreme and all-pervading person, I offer my respectful obeisances unto you.
namo ’vyaktāya sūkṣmāya
pradhāna-puruṣāya ca
catur-viṁśad-guṇa-jñāya
guṇa-saṅkhyāna-hetave
Translation by Śrīla Prabhupāda: Oh, my obeisances unto you Supreme person, being very subtle. You are never visible to material eyes. You are the knower of the 24 elements, and you are the aggregator of the Sāṅkhya Yoga system. Sāṅkhya yoga system.
Catur-viṁśad-guṇa, the 24 elements are the five gross elements; earth, water, fire, air, and ether. The three subtle elements; mind, intelligence, and false ego. The 10 senses; five working and five for acquiring knowledge. The five sense objects and contaminated consciousness. These are the subject matter of Sāṅkhya Yoga, which was inaugurated by Lord Kapiladeva. This Sāṅkhya Yoga was again propounded by another Kapila, and he was an atheist. And his system is not accepted as bona fide. Purushotamma Dhama, Jagannatha Puri Dhama, his residence is still there. Great learned scholar he was. He was Bṛhaspati incarnation. Incarnation Bṛhaspati. Mahāprabhu has accepted it. Yes, you are ... There is no such scholar like You.
Because his incarnation is Bṛhaspati. He knows the Vedas, Vedānta, and Upaniṣads. He knows the course, but his explanation is defective because he never explains in a correct way. He creates words of word jugglery. As I say, Nārada: "Na" means no, and "Rādā" means teeth. So Nārada means a person who has no teeth. He will explain that way. Those who don't know this, innocent persons, will be confused. They will be put into bewilderment and confusion. Yes, what is that? This person said Nārada means the son of Brahmā. This is not true.
They say Kurukṣetra. Kurukṣetra is not a place. Kurukṣetra is here. "Kuru" means you do, and "Kṣetra" means art—it is here. Pañca-pāṇḍava, Five senses. Like this. They put it in this way. They juggle. Word jugglery, because they are not bona fide, they don't come under bona fide disciplic succession. (coughs) This is my advice.
But great scholars, they are great scholars, yes. Sarvabhauma Bhattācārya and Prakāśānanda are also great scholars. Yes. And an innocent person is very easily confused and builds up the mind. They'll accept, "Oh, a great learned scholar, he says he knows the Vedas." Yes, he says, but he never says the correct. He creates word jugglery. So this question of bona fide disciplic succession comes.
Now, we have already discussed and very appropriately discussed, Kali Yuga. There are four bona fide sampradāyas: Śrī Brahmā, Rudra, and Sanaka. Three sampradāya ācāryas are Rāmānujācārya. All four are Vaiṣṇava sampradāyas. Brahmā sampradāya ācārya is Mādhavācārya, Hasta Ācārya. Brahmā, Rudra sampradāya ācārya is Viṣṇu Swāmī, Ādi Viṣṇu Swāmī, then Nimbārka Ācārya, Kumār sampradāya Ācārya.
The four ācāryas are bona fide ācāryas. They have disciplic succession. What they say should be accepted because they are bona fide. Accept it.
Then there is Gaudīya, Gaudīya Ācārya-dhārā, which comes from Mahāprabhū. (...) We had explained that day how Mahāprabhū came as an ācārya and who took the essence of the philosophy of these four ācāryas and gave a philosophy—the most sublime philosophy of acintya-bhedābheda-tattva, inconceivably one and different. That is the most perfect and spotless philosophy. Mahāprabhū is the supreme authority because He is the Supreme Personality of Godhead, from whom the Vedas come. There was one little difference in the philosophies of the four ācāryas, as I had said that day.
So the Gaudīya Ācārya, coming in the disciplic succession of Mahāprabhū, should be accepted. But danger is also there. After the disappearance of Mahāprabhū, thirteen apa-sampradāyas arose within the Vaiṣṇava sampradāya. Thirteen apa-sampradāyas came up in Vaiṣṇavism: Aul, Baul, Sahajiyā, Sakhī-bhekī, Gaurāńga Nāgarī, Kartābhājā, Cūdādhārī, Atibari, Jāti Gosāñi, Smārto, Nedānedi, Dharave Sāinā.
They are Vaiṣṇavas, but they are not bona fide Vaiṣṇava sampradāyas. They are known as apa-sampradāyas. One should not accept them. Danger exists because this is the material world and Kali Yuga, which is very dangerous. One must be very, very careful to know and understand what is real bona fide.
And these people create word jugglery among those who don’t come under the bona fide ācārya system dhārā. One example comes from the life history of Rāmānujācārya. Rāmānujācārya was a student, a boy. His name was Lakṣmaṇa. Rāma Anuja, meaning the younger brother of Lord Rāma, is Rāmānuja. "Anuja" means younger brother—so the younger brother of Rāma, Rāmānuja, was Lakṣmaṇa.
Lakṣmaṇa later came in the form of an ācārya as Rāmānujācārya. When he was a boy, he was studying under Jādavācārya. Jādavācārya was an ācārya in the line of Śaṅkarācārya. Once, Lakṣmaṇa, who was massaging oil on the body of ācārya Jādavācārya in the morning, was observed by another disciple. That disciple quoted a mantra from the Chāndogya Upaniṣad — the 1.6.7th mantra — tasya yathā kapyāsaṃ puṇḍarīkamevamakṣiṇī - and asked the ācārya, "What is the meaning of this word kapyāsam?"
Jādavācārya replied, "My previous ācārya, Śaṅkarācārya, explained it in this way." What is that? Kapyāsa means kapi plus āsa. "Kapi" means monkey, and "āsa" means his seat, his buttock portion. The buttock portion of a monkey is kapi āsa. Have you seen the buttock of a monkey? It looks red.
So… The meaning of this portion of the mantra,"tasya yathā kapyāsaṃ puṇḍarīkamevamakṣiṇī", that means… That Puruṣa, Hiraṇmaya Puruṣa, very blazing effulgence coming, effulgent Puruṣa, supreme person. His eyes are as reddish as the buttock of a monkey. This is the meaning of portion of the mantra.
And Śaṅkarācārya has explained in this way. He said that. So Lakṣmaṇa who had massaging oil on the body of that Ācārya, he became so much shocked in his heart, so much pain in his heart. What is that? The eyes of this, that supreme person, all effulgent person, they're as reddish as the buttock of a monkey? He got so much pain in his heart, so tears rolled down from his eyes. Some warm drops of tear fell on the body of Ācārya.
Then he looked up. He's crying. Lakṣmaṇa was crying and then asked, "Why are you crying?" "Why are you crying?" Then he said, "You explained this mantra in this way. It's, it is not correct. It's defective and it is offensive." The eyes of that supreme all effulgent Puruṣa is as reddish as the buttock of a monkey? This is offensive. So it pained me very much.
Then he got angry. "You rascal! Are you finding fault in the explanation of Ācārya Śaṅkara? You rascal! Idiot! Do you know some better explanation? Speak. Tell me." Then he said… He's Ācārya. He is one of the Ācāryas.
So he gave the explanation. He said, "Kapi Āsa. Kaṁ Pivāti Kha Pi plus Ā, Ās is Kapi Āsa."
This word is formed Kha plus Pi plus Ās. Kapi Āsa. Kha means water, Pi means one who drinks or takes away, and Āsa means blossomed. So the word Kapi does not mean monkey; it refers to Sūrya, who takes the water in the water in the form of vapor. That is Kapi. Kapi means Sun, Sūrya Deva. Āsa means blossomed. The lotus blossomed by the Sun, Sūrya, is as reddish as the eyes of that Puruṣa, which are as reddish as a fully blossomed lotus touched by Sūrya. This is the meaning. You explain it in that way. How it carries different meanings?
And this is what word jugglery is. These Māyāvādīs, mm, they create word jugglery. Their explanation and interpretation are not correct. They accept the gauṇārtha, the secondary meaning. That is not the real meaning of the mantra or Vedic Upaniṣad mantra. So we should not accept it. If someone accepts it, then that "proof" becomes tapsitarbhi—polluted, something different, not real proof.
Mukhyārtha, śruti de mukhyārtha koi, se se toma, What is a Vedic proof is faultless proof, chief proof—the proof that conveys the true meaning. That is real proof. And Ācāryas, or an Ācārya who comes in the bona fide (Śaṅkarācārya speaks in foreign language) succession, gives the explanation. They have given the superior explanation. That is superior, that is pramāṇa.
Otherwise will not be point of proof. That is why. Therefore, some founder of, inaugurator of Sāṅkhya philosophy is bona fide, is Lord Kapila, the son of Devahūti and Kardama Muni, not the atheistic Kapila Muni. That is what he said. So this is ... We have to understand. This danger is there, though Vedic proof is chief proof, this danger is there. So
Word jugglery is there. They create word jugglery. Those who don't come under this bona fide disciplic succession, those Ācāryas, they create word jugglery. This is one of the proofs, examples of Śaṅkarācārya has explained that mantra, but that's not real meaning.
Thank you.
Devotee: Unless the pure devotee invites the Lord to come down, the Lord won't reside in the Deity form.
Gour Govinda Swami: Yes.
Devotee: So what if there isn't a pure devotee there in the temple? Does that mean the Lord will still reside?
Gour Govinda Swami: Huh?
Devotee: If pure devotee is not in the temple, will Lord still reside in temple in His Deity form?
Gour Govinda Swami: How He'll come?... they're not pure devotee. If the pure devotee is not calling, then how Kṛṣṇa will come? To whom He listens? Who He listens to?
Devotee: Pure devotee.
Gour Govinda Swami: It's very intimate. Pure devotee, He listens. He never listens to bogus persons. No? Deity installed by a Vaiṣṇava. That's the point. Sādhu, Vaiṣṇava sādhu, pure. It's not different from Lord. Yes. Then? Yeah.
Devotee: Now, on the Śālagrāma Śilā.
Gour Govinda Swami: Yes.
Devotee: In Śālagrāma Śilā, is Kṛṣṇa already there or He must be installed?
Gour Govinda Swami: Should be installed. Śālagrāma Śilā available, we say, in the bed of Gaṇḍakī River. Gaṇḍakī River is down in Bihar. That is according to Brahmā Vaivartta Purāṇa, that Gaṇḍakī River, in the bed of Gaṇḍakī River, Śālagrāma Śilā is available and symptoms are there. You should recognize it. Yes, this is proper. Otherwise, you can only pick up a pebble. Mm-hmm.
Devotee: Mm-hmm.
Gour Govinda Swami: There are symptoms, you see. Ah…
Devotee: Worshiping stones.
Gour Govinda Swami: Symptoms… ah?
Devotee: Worshiping a stone.
Gour Govinda Swami: Yes, worshiping a stone. Um… ah. Then? Still, it should be installed as well. It should be installed.
Devotee: Some devotees have told me that there is a lake in Nepal which is con—
Gour Govinda Swami: Ah?
Devotee: There is a lake in Nepal which is connected to this river, where if a devotee goes there and chants mantras to his personal Deity—
Gour Govinda Swami: Yeah, yeah.
Devotee: …then the Śālagrāma Śilā, in accordance with that, will rise to the surface.
Gour Govinda Swami: Yeah, but if… if that devotee is a pure devotee, and he knows the mantra, and he has achieved perfection in the mantra—mantra-siddhi… Do you follow my words?
Devotee: Mm-hmm.
Gour Govinda Swami: Then he can recognize it. Do you follow me?
Devotee: Yes.
Gour Govinda Swami: Otherwise, how can one recognize? Huh? He should have achieved perfection in the mantra; he must be mantra-siddha. Such a person, with mantras and mantra… then he can recognize. Yes. Yes, this is.
Devotee: Who is it, Prabhupāda? Was it that Śālagrāma Śilā, you know?
Gour Govinda Swami: Uh-huh.
Devotee: The… uh, where the Rādhā Ramaṇa Śilā comes out.
Gour Govinda Swami: Huh?
Devotee: He… he, uh… the Śālagrāma appears to him, but he put it back again in the river.
Gour Govinda Swami: Oh. Oh.
Devotee: And, uh, several times, it comes out.
Gour Govinda Swami: It comes out.
Devotee: Comes out.
Gour Govinda Swami: Yes. Yes. That is a test.
Devotee: Yeah.
Gour Govinda Swami: That is a test.
Devotee: Yes.
Gour Govinda Swami: This is a test. The mantra should be tested.
Devotee: Mm-hmm.
Gour Govinda Swami: Yeah. As, for example, in Kali Yuga, there is no such horse sacrifice or other sacrifices.
Devotee: Yeah.
Gour Govinda Swami: Because there are no brāhmaṇas, they cannot utter the mantra perfectly, so they cannot give the test. The animal which is killed and offered to the higher gods will come out with a new, vigorous body from the yajña, from the fire. That is the test about the mantra. Yes, if the mantra is perfectly uttered, then you give the test.
Devotee: Hmm.
Gour Govinda Swami: Then you can kill; otherwise, there is no right to kill. They are not killed—they are given a new body.
Devotee: Right.
Gour Govinda Swami: That is that.
Devotee: How could Kṛṣṇa tolerate that the Hindus make Him a local god, a tribal god, like this Śākṣi Gopāla?
Gour Govinda Swami: Yes.
Devotee: Previously, I visited him, and I had darśana with him. But—
Gour Govinda Swami: Mm-hmm.
Devotee: …last time I went there, they said, "You cannot enter, only Hindus."
Gour Govinda Swami: (laughs)
Devotee: So, the Hindus make Him a local god.
Gour Govinda Swami: Yeah.
Devotee: But why does Kṛṣṇa tolerate such things?
Gour Govinda Swami: Kṛṣṇa can tolerate. What is that to you?
Devotee: (laughs)
Gour Govinda Swami: Kṛṣṇa can tolerate it. (laughs)
Devotee: He can tolerate.
Gour Govinda Swami: He can tolerate. (laughs) But a Vaiṣṇava cannot tolerate. The Lord can tolerate, but a Vaiṣṇava cannot. Still, the Lord cannot tolerate the blasphemy of a dear devotee. He can tolerate anything else.
Devotee: Mm-hmm.
Gour Govinda Swami: That Bhrigu Muni, kicked the heart of Nārāyaṇa. He tolerated. He tolerated it, yes. Uh-huh. Rather, He said, "Oh, you are a brāhmaṇa. You might have caused Me so much pain. In your feet, My heart is like a very hard stone." He said like that. (laughs) And He tolerated.
Devotee: Yes.
Gour Govinda Swami: Yes. (laughs) The Lord knows.
Devotee: We have many temples around the world.
Gour Govinda Swami: Yeah.
Devotee: So, is it to be understood that the Lord is present in every one of our temples, manifesting fully?
Gour Govinda Swami: Why? Is there no pure devotee? Is a non-pure devotee visiting that temple? Visiting and calling, "O Lord, please manifest Yourself. I see You and have Your darśana." Then the Lord manifests. Then what—what is there?
Devotee: Yes, I do.
Gour Govinda Swami: We give this example… this, uh, what is that? Uh… that Gosvāmī… was it in the Rāmāyaṇa Caritamritas? Tulasi Dās.
Devotee: Tulasi Dās, yeah.
Gour Govinda Swami: Tulasi Dās Gosvāmī.
Devotee: Yeah.
Gour Govinda Swami: Tulasi Dās wrote about Rāma. He wants to see only the form of Rāma, as Hanumān. Hanumān only wants to see the form of Rāma. He doesn't want to see the form of Kṛṣṇa.
Devotee: Mm-hmm.
Gour Govinda Swami: No. "rāma-rājīva-locana-mama-jīvana-sarvasva" - "My heart and soul is Rāma." Lots of love for Rāma, not Kṛṣṇa. I know. "śrī-nāthe-jānakī-nāthe-abheda-paramātmani". He's a great sādhu, Hanumān jī. Yeah? A very dear devotee of Rāma. Dāsya-bhakta. Still here to teach you that dāsya-bhakti. Yeah? He says he knows… I know there's no difference with Jānakīnātha or śrīnātha. Yeah. That Janakināth, you see, the husband of Janaki—that is Rāma. śrīnātha means the husband of Lakṣmī or Rādhārāṇī Kṛṣṇa, as you say. Before, She was also Śrīmatī Rādhārāṇī. So there's no difference between Rāma and Kṛṣṇa. I know it. Paramātmā. Huh? But, "mama-jīvana-sarvasva-rāma-rājīva-locana - my heart and soul is lotus-hearted Rāma." Right. Not Kṛṣṇa. Yes.
Uh, once, oh, Kṛṣṇa said, Garuḍa, oh, from Dvārakā, "You go to that Kimpursavarsa, that Hanumān jī is there, still there. Call Hanumān; I am calling him. You should come immediately." Garuḍa went there. He found Hanumān jī engaged in chanting, "Rāma, Rāma, Rāma, Rāma." Mm-hmm, mm-hmm. Garuḍa said, "Kṛṣṇa calls you in Dvārakā. I have come from Dvārakā. Kṛṣṇa calls you, 'Please come.'" But he didn't listen. He didn't listen. He repeatedly said no. Then Garuḍa got angry and gave a lash with his tail. Hey.
Then Garuḍa flew off and just fell in front of Kṛṣṇa in Dvārakā. Garuḍa was foolish. Kṛṣṇa could understand what had happened. Then Kṛṣṇa said, "You are a fool. Why don't you say, 'Lord Rāma is calling, go again'? Don't say Lord Kṛṣṇa is calling. Go again. Tell him Lord Rāma is calling." Again, he went. Then he said, "Hanumān jī" Daṇḍavat. "Lord Rāma is… oh, my Lord is coming. Hey, please come." "All right, I am going." "No, no, sit on my back. I will fly." "You go. I don't need you. You go. I'm going." So Hanumān reached first.
Then next (coughs) Garuḍa reached. When Garuḍa reached the top, Rāma, Lakṣmaṇa, Sītā were standing there. Hanumān is sitting there folding his hands. Kṛṣṇa has assumed the form of Rāma, Balarāma has assumed the form of Lakṣmaṇa, and Rukmiṇījī has assumed the form of Sītā. They are standing there. Yes. Then, do you follow? The dear devotee before me wants a lot of benefits.
So this was Goswami Tulasīdās, a very dear devotee of Lord Rāma. When he goes to a Kṛṣṇa temple, he asks, "Oh Lord, give up your flute. Catch hold of the bow and arrow. Show me your Rāma form. Then I will pay obeisances. Otherwise, I'm leaving." (laughing) Yes, the Lord showed him that form. Similarly, if one pure devotee is present, he calls, and there is no distance. Then what is that? It is bona fide. Yes. "Oh Lord, show me your beautiful form, Śyāma-tribhaṅga form. Then I'll pay you obeisances." Then God shows and He manifests there. That's all right.
Devotee: Yeah. What if a pure devotee is not around anymore? Then will the Lord still stay there?
Gour Govinda Swami: Yes. All the time? Yes. (laughs) Of course. He doesn't leave you.