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The Beauty of a Prem-Bhakta
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anyatra brhmaa-kuld
anyatrcyuta-gotrata
Mahrja Pthu was an unrivaled king and possessed the
scepter for ruling all the seven islands on the surface of the
globe. No one could disobey his irrevocable orders but the
saintly persons, the brhmaas and the descendants of the
Supreme Personality of Godhead [the Vaiavas].
(rmad-Bhgavatam 4.21.12)
Brahma means vara, svayam-bhagavn. Who is svayambhagavn? All stra states that svayam-bhagavn is Ka. So
Brahma means Ka, Parambrahma. Mahprabhu said, You
dont know Ka, so how are you a brhmaa? Why are you
saying Brahma, Brahma? What is that Brahma? The stra
prama or stric injunctions state that Brahma means svayambhagavn, which is Ka. One who knows Ka knows Brahma,
and therefore he is a brhmaa. One who does not know Ka
is not a brhmaa. Therefore the all-pervading maintainer of the
whole universe, vivambara is cidnanda-maya viea brahma, is
Viu. As long as one has not acquired the knowledge of Brahma
he is not a real brhmaa. He only develops the abhimna that he
is a brhmaa. Brahmavds do not know Parabrahma Ka yet
they emphatically argue that they know Brahma and that they
are brhmaas. But as long as one does not know who Brahma,
Bhagavn Viu or Ka really is, his so-called brahma-jna
is destroyed by mah-kla, the all-devouring time factor. It
is destroyed by iva. That is the ultimate destination of the
impersonalist, nirviea-vd. So as long as nirviea-vda is not
completely destroyed or completely checked, brahma-jijs,
inquiring about Brahma will not begin. Once nirviea-vda is
destroyed then you will inquire about Brahma. Mahprabhu,
who is the supreme authority, has taught that.
*Pramrthika that which relates to the supreme spiritual truth or ultimate reality; real, essential, true; that which relates to a higher object.
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The Lord then drank the water that had washed the feet
of brhmaas in order to reveal its glories.
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Mahprabhu manifested jvara-ll to delude the smrtabrhmaas and to establish that a real brhmaa is a dear
devotee of the Lord, a Vaiava. The Supreme Lord is known
as bhakta-vatsala, very dear to His servitor, and sevaka-vatsala,
His servitor is very dear to Him. Ye thna dsya-pada bhve
nirantara thna avaya dsya karena vara, for one who thinks
of the lotus feet of the Lord constantly the Lord becomes his
servant. Ka seeks that opportunity to serve His dsa, His
bhakta, dear devotee.
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aha bhakta-pardhno
hy asvatantra iva dvija
sdhubhir grasta-hdayo
bhaktair bhakta-jana-priya
He, who is supremely independent, said, I have no
independence. I am subordinate to My bhakta, to My dear
devotee, bhakta-pardhno. That is the special characteristic
of the Supreme Lord. He is not subordinate to anyone. Ekale
vara ka, ra saba bhtya, only the Supreme Personality of
Godhead, Ka is master and all others are servants*. Even
Brahm, iva, Surevara and Devarja Indra are all subordinate
to Him, haris tv eka tattva vidhi-iva-surea-praamito.
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If you have a cow but she is barren and does not give milk,
then she will only give trouble and misery, nothing else. If you
have a wife, but if shes not chaste then she will only give you
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misery and trouble, nothing else. In addition you have this body,
and if you are serving wicked rascals to maintain this body for
fleeting, temporary pleasure, then it will only give you misery
and trouble. If you have a son, but he is a disobedient rascal,
then he will only give you misery and trouble. He is asat-putra,
not a real son. If you have money, then it should be utilized in
the service of Ka vitta tv atrth-ktam. However if you
are not giving it to a perfect brhmaa, Vaiava as a donation,
but rather to a person who is not a proper recipient, then that
donation will give you trouble. These are all causes for your
trouble and suffering. Similarly, without Ka your Vedic
carc, your Vedic explanations, will only give you trouble and
misery. The Myvds say, There is no mention of Ka in the
Vedas. But Ka says, Vedai ca sarvair aham eva vedyo by
all the Vedas I am to be known. So-called vedavds proclaim,
We are vedavds, but they do not know Ka. They say,
There is no mention of the name of Ka in the Vedas. Where
is it? Where is it? Ka never manifests before such rascals.
Therefore this Bhgavata verse in the Eleventh Canto states that
those who are studying the Vedas and acquire Vedic knowledge
but do not know Ka, that their Vedic knowledge will put
them in trouble.
yasysti bhaktir bhagavaty akican
sarvair guais tatra samsate sur
harv abhaktasya kuto mahad-gu
manorathensati dhvato bahi
All the demigods and their exalted qualities, such as
religion, knowledge and renunciation, become manifest in
the body of one who has developed unalloyed devotion for
the Supreme Personality of Godhead, Vsudeva. On the other
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There are so many people, but how many are coming for
sdhu-saga? It is a question of bhakti-sukti. When someone
has acquired bhakti-sukti he comes for sdhu-saga and
develops bhakti. The first thing is raddh; dau raddh tata
sdhu-sagotha bhajana-kriy* he develops strong faith in
sdhu-stra-guru, then guru-pdraya, he takes shelter of the
lotus feet of guru and engages in guru-bhajana. One must take
shelter of a sdhu-guru. He will teach you how to do bhajana.
You do not know how to do bhajana. Prior to taking shelter
at the lotus feet of sdhu, before engaging in bhajana gireche
nn anarthare bhai you are surrounded by many anarthas,
opposing the good qualities, asat-gua, sat-gua-virodhi. Then
when someone takes shelter at the lotus feet of sdhu-guru and
engages in bhajana, bhajana-kriy, acceptance of the regulative
principles, then anartha-nivtti, all your anarthas are destroyed.
That is the result of bhakti developed by the merciful association
of sdhu. This is the result of sdhu-saga.
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He may be blind, he may be crippled, he may be an uglylooking person but if he is a pure devotee, then he is allbeautiful because Ka is all-beautiful. He has Ka, so he is
all-beautiful. All beauty lies there. If you only see the external
beauty then you will be cheated. As a man seeing the external
beauty of a woman thinks, Oh, this girl looks very beautiful.
I will marry her, is cheated because she has no real beauty
if bhakti is not present. That verse I quoted said that if she is
an unchaste lady, not devoted to her husband, then she will
bring all trouble and suffering to you. Definitely, because you
are cheated; you are allured by her external beauty. You have
not seen if she has real beauty, that real beauty is ka-bhakti.
See the real beauty! Do not be allured by the external beauty!
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Only slokya, sri, smipya, srpya are the four types of mukti*, but
a pure devotee kicks mukti, Get out! Get out! I dont want you. But
mukti stands in a line at the door with folded hands, mukti svaya
mukulitnjali sevatesmn: Bilvamagala hkura vkya. Mukti with
folded hands is standing at the doorstep of a pure devotee, in a queue,
I have come, I have come, I have come to serve you. He says, Oh get
out! Get out! No. I have come, I have come. Bhaktipde mukti ds.
Devotee 1: You were mentioning bhakti-sukti.
Gour Govinda Swami: Yes.
Devotee 1: What is the difference between bhakti-sukti and other
kinds of sukti?
Gour Govinda Swami: Karma-unmukhy sukti, jna-unmukhy sukti.
If you perform pious activities then you acquire karma-unmukhy sukti.
As a result in your next life you will be elevated to a heavenly planet,
youll get a demigods body and so much deva-bhoga, enjoyment.
That is karma-unmukhy sukti. Then jna-unmukhy sukti will give
you mukti. Karma-unmukhy sukti will give you bhukti. Bhukti means
material enjoyment. Jna-unmukhy sukti will give you mukti, but if
you have acquired some bhakti-unmukhy sukti then in your next life
youll be attracted to sdhu-saga, sukti tahaa sei bhakti-unmukhy,
tahra phale jva sdhu-saga kori. So he is attracted to sdhu-saga
and hearing from sdhu and develops bhakti to get Ka. That is
bhakti-unmukhy-sukti.
Devotee 1: What is it that you do to get that bhakti-sukti?
Gour Govinda Swami: Serve sdhu.
*There are five kinds of liberation: syujya, srpya, slokya, sri, and smpya.
Syujya-mukti means merging into Gods impersonal effulgence, the brahma-jyotir.
We have discussed this, and have concluded that the attempt to merge and lose
individuality is not desirable and is very risky. Srpya-mukti means attaining a
body exactly like Gods. Slokya-mukti means living on the same planet with God.
Sri-mukti means having the opulence of God. For instance, God is very powerful,
and we can become powerful like Him. That is called sri. Smpya-mukti means
always remaining with God as one of His associates. For instance, Arjuna is always
with Ka as His friend, and this is called smpya-mukti. We can attain any one of
these five types of liberation, but out of these five, syujya-mukti, merging into the
brahma-jyotir, is rejected by Vaiava philosophy. (The Path of Perfection, Chapter 10)
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is a prpacika Vaikuha, and that is where one may fall from. That is
mentioned in the Eighth Canto of the Bhgavatam and Jva Gosvm
has also discussed that in the Sandarbhas. From this prpacika
Vaikuha one may fall, and therefore it is sometimes said that one
falls from Vaikuha. Yes. From there one falls.
Devotee: Is that where people go who still have anarthas, they go to
that Vaikuntha?
Gour Govinda Swami: Yes, most people go to that Vaikuha.
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