Lecture – Srila Bhakti Pramod Purī Goswami Maharaja

Srila Bhakti Pramod Purī Goswami Maharaja’s lecture on the occasion of his 100th birthday in Śrī Mayapura

October 5, 1997

After α long αnd rousing hīrtαnα during which the devotees offer him flowers, etc., Guru Mαhαrαjα recites the mαntrαs to the spirituαl mαsters αnd other mαngαlαcαrαụα verses.

Today, the devotees of the Gopīnatha Gaudīya Math have made a special effort to celebrate my birthday with great pomp. I am truly truly unworthy of such attention. But my spiritual master, Śrīla Prabhupada is sitting on the altar here, and beside him, all my worshipable deities and predecessor acaryas are present. I am just one of their insignificant servants. Bhaktivinoda Ṭhakura taught us the following song which he himself had written:

sαrvαsvα tomαrα cαrαụα sαṁpiyα pα!echi tomαrα ghαre

tumi tα ?hαhurα tomαrα huhurα bαliyα jαnαhα more

bαndhiyα nihα?e αmαre pαlibe rαhibα tomαrα dvαre

prαtīpα jαnere αsite nα dibα rαhhibα gα!erα pαre

tαvα nijα-jαnα prαsαdα seviyα ucchish?α rαhhibe jαhα

αmαrα bhojαnα pαrαmα αnαnde prαti dine hαbe tαhα

bαsiyα suiyα tomαrα cαrαụα cintibα sαtαtα αmi

nαcite nαcite nihα?e jαibα jαhhαnα dαhibe tumi

nijere poshαụα hαbhu nα bhαvibα rαhibα bhαverα bhαre bhαhαtivinodα tomαre pαlαhα bαliyα vαrαụα hαre

I have surrendered everything to your lotus feet and have fallen at your door. I ask you to recognize that I am your dog and you are my master.

You will tie me up nearby and take care of me. I will remain near your doorway and chase away thieves and other dangerous people, keeping them on the other side of the moat.

Every day, I will joyfully eat only the leftovers of the devotees who have eaten your prasada.

Whether sitting or lying down, I will only think of your lotus feet. Whenever you call, I will go dancing toward you.

I will never think of my own needs or maintenance, but will remain blissfully in the joy of my feelings for you. Bhaktivinoda officially accepts you as his protector. (Śαrαụαgαti, 19)

I am the dog of my spiritual master’s dog. You have all offered worship to my spiritual master Śrīla Prabhupada. And his pet dog is sitting at his feet. As you worshiped my gurudeva, one or two of the flowers have fallen onto the dog’s body–that isn’t worshiping the dog, it is the worship of my worshipable deity. That is how I take it. So many devotees have come from distant lands to engage in this worship today, this gives me great joy. If they understand the actual meaning of this puja, then that will make me even more happy.

In the Bhagavatam, the Lord said to Uddhava,

hαlenα nαsh?α prαlαye vαụīyαṁ vedα-sαṁjũitα mαyαdαu brαhmαụe prohtα

yαsyαṁ dhαrmo mαd-αtmαhαИ

The divine message of the Vedas was lost in the course of time during the universal dissolution. Then at the very beginning of creation, I instructed these essential teachings about myself of the Bhagavata religion to Brahma. (SB 11.14.3)

For this reason, Brahma is the spiritual master of the universe. He is the first person in our disciplic succession. For this reason, Śrīla Bhaktivinoda Ṭhakura said that we belong to the Brahma-sampradaya. All the Vaiṣṇava schools will be joined together within the Brahma- sampradaya. So, the original spiritual master of our disciplic succession is Brahma; he is the guru of us all. Narada took instruction from Brahma and Narada instructed Vyasa.

In the Bhagavatam, in the account of Ajamila, the twelve Mahajanas or spiritual authorities were named by Dharmaraja. They are:

svαyαmbhur nαrαdαИ sαmbhuИ humαrαИ hαpilo mαnuИ prαhlαdo jαnαho bhīshmo bαlir vαiyαsαhir vαyαm

Brahma, Narada, Śiva, the four Kumaras, Kapila, Manu, Prahlada, Janaka, Bhīṣma, Bali, Śukadeva and Yama himself. (SB 6.3.20)

The religion meant for all living entities that was taught by the Supreme Lord to Brahma was also taught by all these twelve great authorities. For this reason, it has been given the name Bhagavata-dharma, the religion taught by the Supreme Lord and his devotees.

When Ajamila was on the point of dying, three of the messengers of the God of Death, Yamaraja, came to take him away. However, as Ajamila had accumulated some pious merit in his previous lives, he called out the name of his youngest son, Narayaṇa, at that moment. As he did so, say the Mahajanas, Ajamila began to remember the Lord of Vaikuṇtha, the original Narayaṇa after whom he had named his son. At that very instant, four Viṣṇudutas or messengers of Lord Viṣṇu, came and stopped the Yamadutas from taking Ajamila off to be judged by Yamaraja.

The Yamadutas said, “Why have you come here? Who are you? We are the servants of the God of Death and we have come for this man. What are you doing here? This Ajamila has spent his entire life in sinful activity and has never atoned for his sins in any way. Such persons are normally taken to Yamaraja`s abode in Saṁyamanī-purī where they are punished. We have come to take him so he can receive what he deserves. We are here on Yamaraja’s orders.”

The Viṣṇudutas answered, “You do not know the first thing about justice (dhαrmα). By uttering the name of Narayaṇa, all the sins one has committed over millions of lifetimes are destroyed, what to speak of those committed in this single lifetime. You claim to be the followers of the God of Justice, Yamaraja, but in fact you are lying.” And they chased the Yamadutas away.

The Yamadutas then went to their master and complained about the Viṣṇudutas. They said, “How many Gods of Justice are there? And what is dhαrmα?” Yamaraja, however, is a Mahabhagavata and so of course he understood everything that was happening. He answered, “Listen – dhαrmα, that is religion or justice, is created by the Supreme Lord himself.

dhαrmαṁ tu sαhshαd bhαgαvαt-prαụītαm nα vαi vidur !shαyo nαpi devαИ

nα siddhα-muhhyα αsurα mαnushyαИ huto nu vidyαdhαrα-cαrαụαdαyαИ

Real religious principles are enacted by the Supreme Person himself. Neither the seers, nor the gods, nor the perfected beings, nor the demons, or humans know what they are in truth, what to speak of the Vidyadharas and the Caraṇas. (SB 6.3.19)

The Yamadutas then asked, “If none of them know the truth of religion, then who does?”

Yamaraja answered, “There are twelve of us who are known as Mahajanas.[These were named above.]

dvαdαsαite vijαnīmo dhαrmαṁ bhαgαvαtαṁ bhα?αИ guhαṁ visuddhαṁ durbodhαṁ

yαṁ jũαtvαm!tαm αsnute

“O my messengers! We twelve know the religious principles set forth by the Supreme Lord. This knowledge is secret, pure and difficult to understand, but those who do taste the nectar of immortality. (SB 6.3.21)

Though the Bhagavata-dharma is difficult to understand (durbodhα), that does not mean that it cannot be understood at all. Those who practice these religious principles taste the nectar of immortality, but this is not the mundane ambrosia of the demigods in Svarga. It is the nectar of devotional rapture.

The concept of dharma that is being spoken of here is also mentioned in the very beginning of the Śrīmad-Bhagavatam.

sα vαi puṁsαṁ pαro dhαrmo yαto bhαhtir αdhohshαje αhαituhy αprαtihαtα yαyαtmα suprαsīdαti

Suta Gosvamī told Śaunaka and the other riṣis, “The highest religious principle is that by which causeless and uninterrupted devotion to the Supreme Lord is developed. Such devotion brings true contentment to the soul.” (SB 1.2.6)

The word αhαituhī means “unmotivated by any selfish desire,” or “spontaneous.” Aprαtihαtα

means “impossible to disrupt or bring to an end.”

In the invocatory verses to the Śrīmad Bhagavatam, it is also said,

dhαrmαИ projjhitα-hαitαvo ‘trα pαrαmo nirmαtsαrαụαṁ sαtαṁ

“This Bhagavata Puraṇa completely rejects all religious activities which are materially motivated. It is thus only comprehensible to those saintly persons who are completely free from enviousness.”

There can be no self-deception nor deception of others anywhere in the Bhagavatam. So many activities are going on in the name of religion–hαrmα, jũαnα and what have you. None of these can be considered genuine religious activity; they are all, in fact, kinds of deception or cheating. The supreme religion for all living entities is pure devotion to the Supreme Lord. Pure devotion means that neither hαrmα, jũαnα, nor yogα should be mixed in with it. Pure devotion is the supreme religion.

Who then can attain this supreme religious activity? Here it is said, “The essence of this religion can only be understood by those saintly persons who are completely free from enviousness– nirmαtsαrαụαṁ sαtαṁ.” Only such people can know the truths of this religion and only they can practice it properly. Enviousness is a terrible thing.

Envy means pαrα-srī-hαtαrαtα or the inability to tolerate the success of another person, whether in terms of beauty, wealth or any other qualification. One who is unable to tolerate the happiness of another and who finds joy in seeing others suffer cannot be considered a sαdhu. Therefore it is said that the saintly are nirmαtsαrα. Such people are eligible to practice this highest religion.

Mahaprabhu instructed everyone to become free from enviousness. He is the Supreme Lord himself. When Sanatana Gosvamī inquired from him about the goal of life and the means to attain it, Mahaprabhu said, “You know everything, but even so you wish to hear from me. So listen.” And then he explained to him about the constitutional position of the living entity:

jīverα svαrupα hαyα nityα h!shụα-dαsα h!shụα-tα?αsthα sαhti bhedαbhedα-prαhαsα

By nature, in his essence, the living entity is the eternal servant of Kriṣṇa. He is Kriṣṇa marginal potency, simultaneously one and different from the Lord. (CC Madhya 20.108)

So the constitutional position of the living entity is to be Kriṣṇa’s eternal servant, the marginal energy, and both one and different from the Lord. Similarly, in the story of Ajamila, it is said,

etαvαn evα lohe’smin puṁsαṁ dhαrmαИ pαrαИ sm!tαИ

bhαhti-yogo bhαgαvαti tαn-nαmα-grαhαụαdibhiИ

The supreme religious activity for people in this world is devotional service to the Lord, which is performed through such acts as repeating his divine names.(SB 6.3.22)

Here, then, the supreme religious activity is identified with the chanting of the Holy Names. Of course, the Bhagavatam has glorified the chanting of the Holy Names in many, many other verses. Karabhajana Ṛṣi said in the Age of Kali, there is really no religious principle other than chanting the Holy Names. We really have no duty other than pure devotional service.

As Śrī Caitanya Mahaprabhu, the Supreme Lord himself took on the attitude of a devotee in order to teach us this religious principle. The chanting of the Holy Names in saṅkīrtana is the only religious duty of all living creatures. The Lord said, furthermore, that he had invested this Holy Name with all of his potencies: sαrvα-sαhti nαme dilα hαriyα vibhαgα (CC Antya 20.19)

The Lord is omnipotent, and he has placed all his potencies in his Holy Name. Furthermore, there are no restriction as to when or where one can chant the Holy Name. Mahaprabhu called this the supreme religious activity for all beings. We must all take up the practice of Bhagavata- dharma. This is the only duty which we absolutely must observe. Pure devotional service performed principally through chanting the Holy Names is the supreme religious activity for all living beings.

In the Śvetasvatara Upaniṣad (5.9), the Lord said the following about the jīva, or the soul:

bαlαgrα-sαtα-bhαgαsyα sαtαdhα hαlpitαsyα cα bhαgo jīvαИ vijũeyαИ sα cαnαntyαyα hαlpαte

“When the upper point of a hair is divided into one hundred parts and again each of these parts is further divided into one hundred parts, each such part is equal to the dimension of the spirit soul, whose potential is infinite.”

The jīva is thus so infinitesmally small that it is beyond human conception. It certainly cannot be seen with the naked eye or through an examination of the beating heart. This is the atma or the soul. Kriṣṇa says:

αhαṁ sαrvαsyα prαbhαvo mαttαИ sαrvαṁ prαvαrtαte iti mαtvα bhαjαnte mαṁ budhα bhαvα-sαmαnvitαИ

I am the source of all things. Everything proceeds from me. The wise who accept this worship me with great feeling. (Gīta 10.7)

“I am the birthplace of all creatures, moving and non-moving. I ordain the duties and work of them all. Scholars who realize this become devoted to me and accept the religious duties that I have ordained, knowing that the Supreme Lord himself is the speaker of the scriptures in which these duties are given.”

The Supreme Lord has spoken the Vaiṣṇava religion, therefore we must take it up. This religion alone is our supreme duty. These religious principles were explained by Narada Muni to Vyasadeva and Vyasadeva taught them to Śuka, who in turn told them to Parīkṣit Maharaja. Ugrasrava Suta was in the audience while Śuka spoke to Parīkṣit and he in turn recounted their conversation to Śaunaka and the 60,000 sages in Naimiṣaraṇya. They all made great efforts to preserve and spread this teaching, so it is now our duty to try to understand it.

We move our hands and feet, we speak–these are the signs of life. Within the living being, there is a tiny spark of consciousness that we call the soul. The Lord himself says in the Gīta, “Of subtle things, I am the living being” (suhshmαụαm αpy αhαṁ jīvαИ, SB 11.16.11). The jīva is so tiny that he cannot be found. This is true for all living beings. And in order to give us the ability to serve him, Mukunda has given us jīvas senses.

The creator finished making all the creatures – the animals, birds, insects, trees, crawling things – that are present on this earth, but still found no satisfaction. But after creating humankind, he felt joy. Why did he feel joy at the creation of humanity? Because the human body has the attribute of brαhmαvαlohα-dhishαụαm–the instinct to seek out the Supreme Lord.

This attribute exists only in the human species and in no other. We humans can take up religious activity and by extension can engage all other creatures in the Lord’s service. We can do that by chanting the Holy Names of the Lord aloud – uccαiИ sαtα-guụαṁ bhαvet – the powers of the Holy Name are increased a hundredfold when chanted aloud.

All those creatures that know nothing but eating, sleeping, mating and defending can nevertheless be blessed by hearing the chanting of the Holy Names. If no one blesses them in this way, then who knows how many lifetimes they will have to live in such ignorance? Therefore Mahaprabhu taught,

bhαrαte-bhumite mαnushyα-jαnmα hαilα jαrα jαnmα sαrthαhα hαri’ hαrα pαrα-upαhαrα

Whoever has taken a human birth in this land of Bharata should perfect his life and act for the welfare of all beings. (CC Adi 9.41)

Mahaprabhu also said,

αpαni αcαri dhαrmα jīvere sihhαyα αpαni nα hαile dhαrmα sihhαno nα jαyα

One can only teach religious principles to the living beings if he puts them into practice himself. If one does not practice, he cannot teach it to others. (CC Adi 3.21)

So first of all, we must put these religious principles into practice. After so doing, we must act for the welfare of all beings. Yogīs go into the deep forests to practice performing postures, breathing exercises, meditation, mind control, by which they seek their own personal benefit.

They have no concern for what happens or does not happen to others. Mahaprabhu, on the other hand, came to show that through the chanting of the Holy Names, all living beings are benefitted. “You are human beings,” he says, “you have intelligence. So take up this religion and chant the Holy Names loudly so that all living beings will derive benefit from it.

People in the western world have made great progress in science and technology. If such scientific knowledge could bring lasting benefit to the world, then it would be a wonderful thing. Many people in the West have now become devotees of Mahaprabhu. Śrīla Bhaktivinoda Ṭhakura once wondered, “When will the day come when people from Europe and America would embrace Gaudīya Vaiṣṇavas from Bengal and say, ‘You are our most intimate friends. Come, join us, we will all chant the Holy Names together in saṅkīrtana.’?” May Śrīla Bhaktivinoda Ṭhakura’s blessings be upon us today. May his prediction be fulfilled.

(Cheering and applause)

Whether in the West or in the East, the living soul is not different. All souls are the same. Their supreme master is Kriṣṇa–αhαṁ sαrvαsyα prαbhαvαИ. All creatures have their origin in Kriṣṇa. So if we simply perform the sacrifice of chanting the Holy Names, the sαnhīrtαnα-yαjũα, by offering ourselves as the oblation, then the entire world will be benefitted.

We are not trying to make ourselves out to be some kind of great guru. My Śrīla Prabhupada is the spiritual master of the universe. Śrīla Bhaktivinoda Ṭhakura is my guru. That is why I say that I am nothing more than their dog. Please remember this. I am nothing more than the dog of dogs. Śrīla Prabhupada, Śrīla Bhaktivinoda Ṭhakura, the entire disciplic succession – these are my masters. I am simply their dog, nothing more. I only pray to all of you that I may become their dog and bark repeatedly, “Chant the Holy Names, just chant the Holy Names.” Please fulfill my prayer.

Never think that the Holy Name is some ordinary sound. The Supreme Lord has placed all his powers in the Holy Name. So we pray that we may engage in welfare work for all humanity, that all souls may make the effort to go to the transcendental abode of the Lord. The nature of the borderline energy, the tα?αsthα-sαhti, is that it can go in either direction. However, the living beings who belong to this energy are constantly attacked by temptation.

They see the “marketplace of pleasures” and are distracted from their purpose, ultimately falling into a hellish existence. This is the illusory nature of this world, and everyone is immersed and entangled in this illusion. Try to understand this yourselves and try to make others understand. It is our duty to make this effort. Let everyone know this truth. This is the meaning of Vyasa-puja.

There are a number of groups of five, or pαũcαhαs, of which the Vyasa-pashcaka and the Guru- pashcaka are two.

There is the Kriṣṇa-pashcaka: Kriṣṇa, Vasudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha; the Gaura-pashcaka consists of Śrī Kriṣṇa Caitanya, Nityananda, Advaita, Gadadhara and Śrīvasa and the rest of the devotees; the Vyasa-pashcaka: Vyasadeva, Jaimini (of the Samaveda), Paila (Ṛgveda), Vaisampayana (Yajurveda), and Sumantu Muni (Atharva-veda); the Vaiyasakī- pashcaka: Śukadeva, Madhvacarya, Ramanujacarya, Nimbaditya, and Viṣṇusvamī;

the Sanakadi-pashcaka: Sanaka, Sanatana, Sanandana, Sanatkumara and Viṣvaksena; and the Guru-pashcaka: the dīhshα-guru, the pαrαmα-guru (the guru’s guru), the pαrαtpαrα-guru (his guru), the pαrαmesh?hī guru (his guru) and Brahma, the jαgαd-guru, the founder of the disciplic succession. This is the Guru-parampara-pashcaka.

On this day, worship of the Vyasa-pashcaka and the Guru-pashcaka is ordained. I am no longer able to perform ritual worship or to speak properly. So I simply offer my respectful obeisances to all. I pay my obeisances and ask everyone to give me their blessings. I pray that all my spiritual masters give me their blessings that they accept me as their pet dog and allow me to sing their glories, that I may fulfill the purpose of my life as their dog, that I may give oblations in the fire of the sacrifice of the Holy Name.

(Cheers and shouts of jay! Jay!)

Today all of you chanted the Holy Name, you glorified Śrīla Vyasadeva and Prabhupada and all the gurus of the disciplic succession. You filled my heart with joy. I am not posing as a great teacher or guru. I am just the servant of the servant. I ask you to think of me in this way. If you must respect me, then do it because I am their dog. Let the flowers meant for their glorification fall on me. That is what I ask of you.

So this is my request: Everyone, please learn this Bhagavata-dharma. You have all come here to learn Mahaprabhu’s religion. Why did Mahaprabhu repeatedly say to chant the Holy Names? From the chanting of the Holy Name, you will attain love for Kriṣṇa.

What is the meaning of prema? Prema means an intense feeling of love for the Lord. If we don’t engage in the Lord’s service, how will we be able to develop such feelings? We must think of what we can do so that all living beings within this world will be saved.

bhαrαtα-bhumite hαilα mαnushyα jαnmα jαrα jαnmα sαrthαhα hαri hαrα pαrα-upαhαrα

Anyone who has taken a human birth in this land of Bharatavarṣa should perfect his life and engage in welfare activities on behalf of others. (CC 1.9.41)

The best welfare activity we could possibly engage in is to preach the Holy Name and love for Kriṣṇa. This is Mahaprabhu’s heart’s desire. May our only purpose in life be to practice and preach this religion throughout the world, right up until the time of our death.

In the Gīta-mahatmya, it is said,

ehαṁ sαstrαṁ devαhī-putrα-gītαm eho devo devαhī-putrα evα

eho mαntrαs tαsyα nαmαni yαni hαrmαpy ehαṁ tαsyα devαsyα sevα

There is only one scripture – that which was sung by the Son of Devakī – that is the Gīta. There is only God – he who is known as the Son of Devakī. There is only one hymn to be sung – the names of the Son of Devakī. There is only one duty – the service of this one supreme God.

Gīta or the Bhagavata, which contains the essence of the Gīta. It was also written by Vyasadeva. Our only worshipable deity is Kriṣṇa. He is the ultimate object of worship for the entire universe, for all the infinite universes. This is not negotiable. Kriṣṇa himself says it, so we cannot argue with him.

Think about it. Vyasadeva was invested with the Lord’s potencies. He is a sαhtyαvesα αvαtαrα. The Lord manifested as Vyasadeva and wrote down the Gīta and there he said:

sαrvαsyα cαhαṁ h!di sαnnivish?o mαttαИ sm!tir jũαnαm αpohαnαṁ cα vedαis cα sαrvαir αhαm evα vedyo vedαntα-h!d vedα-vid evα cαhαm

I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas I am to be known; indeed I am the compiler of Vedanta, and I am the knower of the Vedas. (Bhagavad-gīta 15.15)

The Lord appeared as Vyâsadeva and compiled the Vedic literature. The Lord said, “I am the knower of the Veda. I know the secrets of the Vedic literature.” In the Bhagavatam also, the Lord says: hiṁ vidhαtte him αcαsh?e him αnudyα vihαlpαyet – Only I know what has been established in the Vedic literature and what has subsequently been superseded.” (SB 11.21.42) Only the Supreme Lord knows the secret heart of the Vedas and their corollary literatures, and only he can reveal them. Thus in the Gīta he said to Arjuna, “You are my most intimate friend and devotee. Therefore I will give you the most confidential instruction in spiritual life.”

The confidential instruction (guhyα) is knowledge of Brahman, the more confidential instruction (guhyαtαrα) is of Paramatman, and the most confidential knowledge (guhyαtαmα) is that of Bhagavan and devotion to him.

mαn-mαnα bhαvα mαd-bhαhto mαd-yαjī mαṁ nαmαshuru mαm evαishyαsi sαtyαṁ te prαtijαne priyo’si me

“Always think of me, become my devotee. Worship me and offer your obeisances to me.”

Keep your mind always fixed on Kriṣṇa. May that be the only thing that we think about: how can we keep the instructions that Kriṣṇa has given us in the Gīta and Bhagavatam.

Be my devotee. Why doesn’t he say to become a devotee of some other god? If you do so, you may go far, but you will never reach Goloka Vrindavana. Kriṣṇa is the Lord of Goloka. If we worship some other god, we will not be able to reach Kriṣṇa, the Moon of Vrindavana, Golokanatha. We must therefore take these things into consideration.

Worship me and pay your obeisances to me. And in turn, I promise you that you will come to me.

Then the Lord says,

sαrvα-dhαrmαn pαrityαjyα mαm ehαṁ sαrαụαṁ vrαjα αhαṁ tvαṁ sαrvα-pαpebhyo mohshαyishyαmi mα sucαИ

“Give up all religious paths such as the vαrụαsrαmα-dhαrmα and simply take shelter of me. I shall protect you from all sin. Do not fear.” (Gīta 18.66)

The Lord had previously stated he comes to this world to establish dharma (dhαrmα- sαṁsthαpαnαrthαyα sαmbhαvαmi yuge yuge) and now he is telling us to abandon all religiosity. What is the meaning of this? For the sake of human society, the Lord has established the system known as vαrụαsrαmα-dhαrmα – cαturvαrụyαṁ mαyα s!sh?αṁ guụα-hαrmα-vibhαgαsαИ.

According to the material qualities, people are designated as brαhmαụαs, hshαtriyαs, vαisyαs or sudrαs. But the problem is, who will decide who is what? So this system is falling apart. Since he has created it, he has the authority to tell his devotees to abandon it. So Visvanatha Cakravartī specifies that sαrvα-dhαrmαn in this verse means vαrụαsrαmα-dhαrmα. Mahaprabhu also said the same thing:

nīcα-jαti nαhe h!shụα-bhαjαne αyogyα sαt-hulα-viprα nαhe bhαjαnerα yogyα jei bhαje sei bα!α, αbhαhtα hīnα, chαrα h!shụα-bhαjαne nαhi jαti-hulαdi-vicαrα

A person born in a low family is not automatically disqualified for Kriṣṇa’s worship, nor is a high-caste brahmaṇa automatically qualified. One who takes to devotional service is exalted, whereas a nondevotee is always condemned and abominable. Therefore in the discharge of devotional service to the Lord, there is no consideration of caste or family status. (CC Antya 4.66-67)

Still, this doesn’t mean that we can eat food given by just anyone. If maha-prasada is given, we don’t need to make any judgement. Prabhupada ate maha-prasada even though it had been touched by a dog, right in front of us. This is the kind of faith and respect he showed for maha- prasada. Other foods we may refuse from people whose behavior is not up to the standard, but we may accept maha-prasada from any person; this is important to remember.

Kriṣṇa says to surrender “to me alone.” If we want to attain Goloka Vrindavana, we must surrender to him alone. Therefore, Mahaprabhu said to make an oblation of our selves in the fire of the sacrifice of the Holy Name. And we must preach while practicing this religious principle. Sanatana Gosvamī said to Haridasa Ṭhakura: “You do both, practicing and preaching”

– αcαrα prαcαrα nαme hαrα dui hαryα. Haridasa Ṭhakura used to chant three lakhs of Names every day. That is not possible for all of us. Śrīla Prabhupada took a vow to chant 100 billion Names or three lakhs a day for a period of nearly ten years. We may start by chanting only a grαnthi or four rounds a day, but gradually we should build up to a lakh a day.

Both men and women have the duty of chanting the Holy Names. This is the genuine religion of mankind – devotional service with chanting of the Holy Names as its principle aspect. We do not say that this is some sectarian idea. Vyasadeva is the writer of all the Vedic literature and he himself gives this instruction. His instructions are to be followed by everyone without exception. Because this is the essential instruction of all the scriptures, therefore everyone should follow it.

So I have spoken, barked like a dog here for a few moments, saying whatever comes to mind. Not only must we chant the Holy Names, but we must think of giving happiness to Kriṣṇa. I have grown old and my memory is fading, so please forgive me. All I want to stress is that we should chant constantly and that we should chant without allowing ourselves to become distracted – αvihshepeụα sαtαtyαm. So discuss amongst yourselves about how the Name and the form of the Lord are one.

You have all come to Mahaprabhu’s holy abode. So remember also:

αdyαpihα sei līlα hαre gorα rαyα hono hono bhαgyαvαne dehhibαre pαyα αndhībhutα cαhshu jαrα vishαyα dhulite

hi rupe se pαrα-tαttvα pαibe dehhite

Mahaprabhu still performs his pastimes here in his abode. A few most fortunate souls are able to see them. But how can one whose eyes are blinded by the dust of sense attraction ever hope to see this supreme truth?

Mahaprabhu is still chanting and dancing here in Navadvīpa dhama. Kriṣṇa’s flute is playing here. Kriṣṇa’s flute has not yet fallen silent. Yet we cannot here these divine sounds. Just as we must learn English in order to speak with you, you should try to learn the language of Vraja and Bengal, the language of Mahaprabhu. Then you will be able to understand the true meaning of Mahaprabhu’s message.

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