Hare Krishna Society

Srila Prabhupada : Good government can exist when the relationship between the citizens and the government is like that exemplified by Lord Rāmacandra and His citizens. Lord Rāmacandra ruled His kingdom ex- actly as a father takes care of his children, and the citizens, being obliged to the good government of Lord Rāmacandra, accepted the Lord as their father. Thus the relationship between the citizens and the government should be exactly like that between father and son….🌟👑
Simply enforcing laws and ordinances cannot make the citizens obedient and lawful. That is impossible…..🚫
People must be trained according to the different varṇāśrama occupational duties. As confirmed in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: the four varṇas must be established according to varying qualities and work……🎓🌍

Śrīmad-Bhāgavatam » Canto 9 » Chapter 10 » Text 50 | 1977 Edition :

अग्रहीदासनं भ्रात्रा प्रणिपत्य प्रसादित: ।प्रजा: स्वधर्मनिरता वर्णाश्रमगुणान्विता: ।जुगोप पितृवद् रामो मेनिरे पितरं च तम् ॥ ५० ॥
agrahīd āsanaṁ bhrātrāpraṇipatya prasāditaḥprajāḥ sva-dharma-niratāvarṇāśrama-guṇānvitāḥjugopa pitṛvad rāmomenire pitaraṁ ca tam 👑🤝

Synonyms:

agrahīt — accepted; āsanam — the throne of the state; bhrātrā — by His brother (Bharata); praṇipatya — after fully surrendering unto Him; prasāditaḥ — having been pleased; prajāḥ — and the citizens; sva-dharma-niratāḥ — fully engaged in their respective occupational duties; varṇāśrama — according to the system of varṇa and āśrama; guṇa-anvitāḥ — all of them being qualified in that process; jugopa — the Lord protected them; pitṛ-vat — exactly like a father; rāmaḥ — Lord Rāmacandra; menire — they considered; pitaram — exactly like a father; ca — also; tam — Him, Lord Rāmacandra.

TRANSLATION
Being pleased by the full surrender and submission of Lord Bharata, Lord Rāmacandra then accepted the throne of the state. He cared for the citizens exactly like a father, and the citizens, being fully engaged in their occupational duties of varṇa and āśrama, accepted Him as their father.

PURPORT
People are very fond of the pattern of Rāma-rājya, and even today politicians sometimes form a party called Rāma-rājya, but unfortunately they have no obedience to Lord Rāma. It is sometimes said that people want the kingdom of God without God. Such an aspiration, however, is never to be fulfilled. Good government can exist when the relationship between the citizens and the government is like that exemplified by Lord Rāmacandra and His citizens. Lord Rāmacandra ruled His kingdom ex- actly as a father takes care of his children, and the citizens, being obliged to the good government of Lord Rāmacandra, accepted the Lord as their father. Thus the relationship between the citizens and the government should be exactly like that between father and son. When the sons in a family are well trained, they are obedient to the father and mother, and when the father is well qualified, he takes good care of the children. As indicated here by the words sva-dharma-niratā varṇāśrama-guṇān-vitāḥ, the people were good citizens because they accepted the institution of varṇa and āśrama, which arranges society in the varṇa divisions of brāhmaṇa, kṣatriya, vaisya and sudra and the asrama divisions of brahmacarya, gṛhastha, vānaprastha and sannyāsa. This is actual human civilization. People must be trained according to the different varṇāśrama occupational duties. As confirmed in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: the four varṇas must be established according to varying qualities and work. The first principle for good government is that it must institute this varṇāśrama system. The purpose of varṇāśrama is to enable people to become God conscious. Varṇāśramācāravatā puruṣeṇa paraḥ pumān viṣṇur ārādhyate. The entire varṇāśrama scheme is intended to enable people to become Vaiṣṇavas. Viṣṇur asya devatā. When people worship Lord Vişņu as the Supreme Lord, they become Vaiṣṇavas. Thus people should be trained to become Vaiṣṇavas through the system of varṇa and āśrama, as they were during the reign of Lord Rāmacandra, when everyone was fully trained to follow the varṇāśrama principles.

Simply enforcing laws and ordinances cannot make the citizens obe-dient and lawful. That is impossible. Throughout the entire world there are so many states, legislative assemblies and parliaments, but still the citizens are rogues and thieves. Good citizenship, therefore, cannot be enforced; the citizens must be trained. As there are schools and colleges to train students to become chemical engineers, lawyers or specialists in many other departments of knowledge, there must be schools and col-leges to train students to become brāhmaṇas, kṣatriyas, vaiśyas, śūdras, brahmacāris, gṛhasthas, vānaprastha and sannyāsīs. This will provide the preliminary condition for good citizenship (varnāśrama-guṇān- vitāḥ). Generally speaking, if the king or president is a rājarṣi, the rela-tionship between the citizens and the chief executive will be clear, and there will be no possibility of disruption in the state, because the number of thieves and rogues will decrease. In Kali-yuga, however, because the varṇāśrama system is neglected, people are generally thieves and rogues. In the system of democracy, such thieves and rogues naturally collect money from other thieves and rogues, and thus there is chaos in every government, and no one is happy. But here the example of good govern-ment is to be found in the reign of Lord Rāmacandra. If people follow this example, there will be good government all over the world. 🌟🏛

“Bhakti” means spontaneous loving service. When a servant renders service to his master in consideration of monetary exchange, it is no loving service neither this hired service can come within the category of “Bhakti“. When a friend renders service to a fellow friend in consideration of obligation or in expectation of reward or as a matter of gratitude, it is no longer spontaneous loving service and therefore cannot be called “Bhakti”. When a father loves his son in expectation of future reward or self satisfaction or a son loves his father in consideration of gain or gratitude, it is no longer a spontaneous loving service and it is out of the operation of “Bhakti“. Similarly when a wife loves her husband with a view to the inflated pocket of the husband or a husband loves the skin and complexion of his wife or in consideration of duty towards each other, it is no longer a spontaneous loving service. During our stay in the material world we have to maintain a relation between a material thing and its owner; between a master and a servant; between a friend and a friend between a father or a mother and a child or between a husband and a wife or such similar extended relation between man to man, man to beast or man to nature and none of these categories of different relations can be termed as “Bhakti“. No relation within this mundane affair is possible without a motive behind it and even though apparently we may meet some relativities without any motive behind them, by deep analysis it will be possible to see behind them some sort of motive, may be in a lower or higher degree. As such “Bhakti” or spontaneous loving service cannot be applied to any object within the world of three dimension but it is a thing which is absolute monopoly of the Personality of Godhead.

When there is a question of service, there is automatically the acceptance of one who is served and also a servant. The Master or the Almighty Godhead being omnipresent, His service or His servants are also omnipresent and as such “Bhakti” is also omnipresent. Omnipresent as the Personality of Godhead is “Bhakti” is a term which is transcendental to all mundane ideas of service with its ineffectiveness or inebrieties. The service of the mundane world has its selfishness, insufficiency, and ineffectiveness but “Bhakti” is completely different from all such mundane ideas. “Bhakti” is self-sufficient eternal and independant. Nothing is helpful for attainment of “Bhakti” and nothing is determinative for discharge of “Bhakti“. She is herself the means and herself the end, in her pure state.

This “Bhakti” which is applicable to Godhead only is unalloyed devotion without any desire for reward. Service of Godhead with a view to gain something is not unalloyed “Bhakti“. It is quite possible that the devotee while within the modes of material nature, will as a matter of course, perform his services to Godhead with some form or other desire. These desires are divided into the modes of darkness, passion and goodness. Service of Godhead, with a desire of envy, pride, enmity, anger etc. which are the products of differentiation, is alloyed “Bhakti” in the mode of darkness. The example of such mixture of “Bhakti” in the mode of darkness, is set by those who offer prayers to Godhead for the annihilation of their enemies. Godhead need not be prayed specifically for the annihilation of one’s enemies, for even though there is no prayer for such specific purpose, Godhead is always with his pure devotee to protect him from the hands of the enemies. The Personality of Godhead declares most emphatically in the Bhagwat Geeta that His devotee is never vanquished in all circumstances. Admixture of “Bhakti” in the modes of passion is evident when one renders service to Godhead with a view to accumulate wealth, fame and name which are the products of the modes of passion. And an admixture of “Bhakti” in the modes of goodness is found when one renders service to Godhead as a matter of duty towards the Supreme. But pure “Bhakti” is transcendental to all such material modes of goodness, passion or darkness. This “Bhakti” is a spontaneous response to a call of transcendental service. A tinged apparent spontaneous love is visible amongst the younger section of man and woman. A young man as soon as meets a young woman, spontaneously desires from his heart to associate with the young woman and in the same way the young woman’s heart also desires the association of the young man with equal promptness and inclination. Apart from the genuineness of this lusty desires of the young man and the young woman, as set forth above, the promptness, natural inclination and the mode of spontaneity when awakened for the transcendental service of Godhead without personal gain whatsoever-are but genuine signs of love of Godhead, which springs up from pure spiritual plane as opposed to mental or physical actions. “Bhakti” when devoid of all mental and physical actions, is called unalloyed. She is unalloyed in the sense that she has not the slightest tinge of the modes of goodness, passion or darkness as these modes are limited within the spheres of mental and physical plane. Such unalloyed devotion free from the tinges of all designations of mental and physical plane, when engaged in the transcendental service of Sree Krishna the Personality of Godhead with a view to satisfy His senses only, is called pure “Bhakti“. According to Kaviraj Goswami, the author of Chaitanya Charitamrita, the symptoms of unalloyed devotion are as follows. There can be no desire except a determination to make progress in (transcendental realisation of) the devotion of Godhead. There is no other worship than that of the Personality of Godhead neither there is any desire to worship the Impersonal feature of Godhead such as “Brahman” or “Paramatma”. There can be no tendency for knowing for the sake of knowledge nor for working for the sake of fruitive results. Freed from all these, when one tries to take no more than what he requires for the sake of livelihood and for the culture of transcendental service of Godhead with heart and soul-it is called pure unalloyed devotion “Bhakti“.

Such pure “Bhakti” is undying and ever increasing as opposed to material dying lust. Material lust which wrongly passes as love is satiable and dying.

We have examples of thousand and one cases of divorce of so called love affairs after the satiation of physical lust, but spiritual love of Godhead is never satiated. On the contrary, such unalloyed love of Godhead increases the spiritual propensity without a pause for a moment. These are some of the acid tests of spiritual love of Godhead and a devotee must be always on his guard against an undue analogy of material lust and spiritual love. There is a gulf of difference between the two.

By attainment of this transcendental love of Godhead, one becomes perfect immortal and satisfied of all material hankerings. Perfection, satisfaction or immortality are never achieved by a method which is itself imperfect, mortal and insufficient. There can not be any experiment with the Absolute Truth. The Absolute Truth has to be attained first by the Absolute method and then only absolute perfection immortality and satisfaction are attained. Vivid example of such completeness is Dhruba Moharaj. He began his penance with the purpose of material gain but at the end of penance and meditation when he met the Absolute Personality of Godhead, he saw himself completely satisfied of all his material hankerings. When the Personality of Godhead wanted to reward him with whatever he might desire, he declined to have anything as he thought that there was nothing valuable than the Personality of Godhead’s presence before him which was never to be attained even by severest penances of many many ages. He felt himself to have got the most valuable jewel while he was searching after an insignificant stone. So by the attainment of the Absolute Truth, no one desires for anything but the Absolute only. The Absolute method for attaining such stage is to rouse the latent spontaneous love of Godhead, known as loving service “Bhakti” which is also Absolute.

By attainment of “Bhakti” or loving service of Godhead, the devotee-

(1) Does not wish for any other engagement.

(2) Does not fear from anything.

(3) Does not envy any object.

(4) Does not enjoy sensually.

(5) Does not endeavour for anything mundane.

A pure devotee or transcendental servitor of the Personality of Godhead having rejected himself completely under the direction of Godhead, has no other engagement whatsoever. Therefore his attainments, gain or loss are never to be considered as the results of his own works but they are all the awards of the Personality of Godhead. It is not to be considered that only he who works most diligently for his own benefit enjoys all pleasures in this world and the devotee as he simply engages himself in the transcendental service of Godhead-suffers from all sorts of material wants. The devotee having fully engaged himself in the service of Godhead, naturally thinks of Him in every moment of his life and whatever he does for the maintenance of the body and soul together are always done with a view to the transcendental service. Godhead rewards such sincere devotees sufficiently even materially and protects His devotee from all encounters. Such is the mission of the Personality of Godhead in the Bhagavat Gita (Bg. 9.22).

Ananya chintayanto mam jo jana paryupasate.
Tesam nityavijuktanam jogakshemam bahami aham.

The Personality of Godhead takes pleasure in maintaining and subsidizing His devotees as an ordinary man takes pleasure in maintaining his family even at a personal sacrifice. It is not that the pure devotee wants anything from the Personality of Godhead but the Personality of Godhead Himself out of His own accord looks after the necessities of His pure devotee and protects everything belonging to such devotee. Outwardly it may seem that the activities of a pure devotee is similar to the activities of an ordinary man but there is a gulf of difference between the two class of activities. The devotee’s activities are performed automatically being inspired by the Personality of Godhead while the activities of an ordinary man is done dictated by centralised or extended personal aims. The special benefit of the devotee is that his gains for such inspired activities are all but the Grace of the Almighty Godhead but the gains of an ordinary worker, however great, are the results of his own activities. Grace of Godhead is a source of permanent and transcendental pleasure and gains by personal endeavours are temporary transient and reactionary in the modes of nature. The former is liberation while the later is bondage. The devotee by the Grace of Godhead approaches nearer to the kingdom of Godhead and ordinary worker in due course glides down again in the field of material activities bound up by the modes of nature. The Personality of Godhead although remains neutral and silent in respect of all activities of conditioned soul, he derives pleasure in rewarding His devotees in these activities of unalloyed transcendental service for the Personality of Godhead. In this respect there is no offense on the part of the devotee because he does not want anything for his own benefit but it is the Personality of Godhead who takes pleasure in rewarding the devotee.

A pure devotee is not afraid of anything. In all circumstances he keeps himself fit and steady. According to Sreemad Bhagavat fear of a conditioned soul is due to his intimate association with the material nature the external separated energy of the Personality of Godhead. The conditioned soul thinks always perversely due to his forgetfulness of Godhead, and therefore there is always an anxiety as to what is going to happen next moment. But the devotee is always fearless because he knows well that nothing can happen without the sanction of Godhead directly or indirectly and as such everything that comes from Him is considered by the devotee as His grace. Even in the most reverse position he (the devotee) stands without any fear and accepts all odds as His blessings in different forms. Pralhad Moharaj was put to many such odds even by his father Hiranya Kasipu but Pralhadmoharaj stood all such tests with firmness and without fear. The devotees who are always absorbed in the service of Narayana the Lord is never afraid of anything whatsoever. He looks equally on both the hell and the heaven.

A pure devotee has no object to envy. In the Bhagwat Gita it is stated that prior to ones attaining the plane of devotional service, one has to make himself identified with the quality of Brahman the Supreme, when such liberated soul becomes ever cheerful. He has at that time nothing to lament for neither anything to envy.

Brahmabhuta Prasanna atma nasochati na kankshati:
Sama Sarbesu bhutesu mad bhakti lavate param.
(Bg. 18.54)

Na prahinshyat priyam prapyanodbijet prapya chapriayam.
Sthirabuddhi assammodha Brahmabid Brahmani sthitha.
(Bg. 5.19)

Jam hi na byathaeneta purusham Purusarsava
Samadukham sukham dheera saamritatataya Kalpate.
(Bg. 2.15)

(To be continued).

Link to this page: https://prabhupadabooks.com/btg/2/2e

“…So the purpose was that this material world is only a manifestation, exhibition, of one-fourth energy of Kṛṣṇa. And within this material world, there are so many universes. And each and every universe, there are so many planets. So this is one of the planets, in which we are living. And in this planet, there are so many cities—Calcutta, Bombay, Madras, Delhi, Paris, London, and so many, hundreds and thousands. And each and every city, there are newspapers. And each newspaper is publishing three, four editions daily. So this is the most insignificant planet, still, there are so many news to hear. Therefore it is said here, śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ [SB 2.1.2] = “Millions and millions subject matter for hearing.”

This is a fact. Every paper is publishing three, four editions daily, especially in the Western countries. So if they have got so much news in the material world in this insignificant planet, just imagine how much news are there in the three-fourth manifestation of His energy.

So my Guru Mahārāja said that “You are surprised, Mr. Marabhya, that we are publishing a paper daily. So we can publish every minute a paper. Unfortunately, there is no customer.” They have customer for news in this newspaper, but our news, we have to canvass, “Will you kindly take this? Will you kindly take this?” They are not interested. They’re interested in this material news—radio, paper, magazine, edition after edition. Therefore it is said… This is the meaning of śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ [SB 2.1.2].

So they have no time to read a little news we are giving about God in the Back to Godhead. They have no… Why? Now, apaśyatām ātma-tattvam [SB 2.1.2]. They do not know what is ātmā, what is the active principle of all these activities. They do not know…”

An Excerpt from the Śrīmad-Bhāgavatam 2.1.2

Paris, June 11, 1974

Audio for this lecture: https://prabhupadavani.org/transcriptions/740611sbpar/

Compiled by,

Balarama dasa

I share that yesterday I saw a video of Srila Prabhupada that spoke of swans and crows, this is very interesting, pure devotees of God or Krishna are compared to swans, swans have the ability to extract from a mixture of milk and water only milk and leave the water, likewise the pure devotees of God or Krishna have the ability to extract the spiritual part of everything and leave the material part, swans like to live in clean places, with clear water full of lotus flowers, likewise pure devotees of God or Krishna like good philosophy, take food offered to God or Krishna, go to temples where there is a peaceful atmosphere with incense, crows do not like that, People who are like crows do not like that, they go to dirty places, where meat, fish and eggs are eaten, nightclubs, where there is alcohol and drugs, it is a practical fact that birds of the same plumage fly together, crows they don’t go where the swans, they don’t like it, and swans don’t go where crows are, they don’t like it, another difference between people who are like swans and those who are like crows is that pure devotees of God or Krishna are free from lust and of greed, and those who are like ravens, are full of lust and greed.

Once some reporters went to do an interview with Srila Prabhupada, one of them told him that all great spiritual personalities like you do great miracles, what miracles you have done, Srila Prabhupada was surrounded by his disciples and he replied that you see all these people Before coming to Krishna consciousness they were addicted to all kinds of sinful activities, they ate meat, fish and eggs, they were addicted to alcohol and drugs, they played games of chance and they also had illicit sex, they were like crows, now They are swans, now they only eat prasada or food offered to God or Krishna, they only drink pure water, they do not play games of chance because they are completely satisfied with what they have, and if they marry they only have sex to procreate and if not they practice celibacy, Turning crows into swans seems a little miracle.

Written by,

Haripada dasa

When a soul does not surrender to God or Krishna, he lives full of ignorance and acts in the false ego possessed by the illusion of “I” and “mine”. Such a person is considered a mean rogue, because he is believing that he is the creator, that the world is his, that he is the creator of his destiny and the enjoyer of the fruits of his activities; that he is his own protector and maintainer; that these are his wife, brothers, son and daughters, and that by his own effort he will be able to achieve all perfection and glory. Such people are proud of the power of their knowledge; not considering the control of the Lord, they believe that by their own brain they can increase and expand the arts and science.

In Srimad Bhagavatam it is said that one should not to be a father, mother, public leader and spiritual master, if you are not able to free your dependents from the cycle of birth and death. The cause of all the violence in the world on a personal and collective level is the false ego.

These people, if they can hear the glories of the Name of God or Krishna, they do not believe them but they do so out of social custom. Being hypocrites and cheaters, they may chant the shadowed Name, but they will never attain prema or pure love for God or Krishna. This offense is due to being strongly attached to maya or ignorance, and liberation is very difficult.

Believe the creator, the giver, the protector; possessor of a body and a house, offspring and a wife; feeling like a brahmana or priest or sudra or worker, husband or wife, king or citizen, all these have to be rejected. Ego means identity or personality and when we identify with something that we are not, that is called a false ego. The false ego is what binds us to this material world, now one can ask how I detach myself from the false ego?

When one serves a representative of God with faith, love, attachment and gratitude, the false ego disappears and one is situated in the true ego, and becomes an expert in happiness. Srila Bhaktivinoda Thakura always said that the false ego is very subtle, and the subtlest thing about the false ego is identification with religion, everyone says I am a Christian, I am a Muslim, I am a Jew, I am a Hindu, I am Hare Krishna , etc., but everything is pure hypocrisy. Nobody practices anything. The true ego is that I am an eternal spiritual soul, eternal loving servant of God and His devotees, and when one is situated in his constitutional position he is happy. If not, one lives in sheer ignorance there will be much suffering. One’s egoism must be aimed at going back to Godhead.

Written by,

Haripada dasa

Srila Prabhupada Initiation lecture:

Śrīmad-Bhāgavatam 1.16.35

Honolulu, Jan. 28, 1974

Audio for this lecture: https://prabhupadavani.org/transcriptions/740128sbhon/

EXCERPT:

“….Puruṣottama is the Supreme Person, and the Supreme Person by His expansion as the Supersoul is present in everyone’s heart. Īśvaraḥ sarva-bhūtānām. He’s guiding, as friend. He’s guiding as friend, but He speaks directly with the living entity as soon as we are purified by devotional service. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam [Bg. 10.10].

That if…, that qualification we have to attain, then Kṛṣṇa, puruṣottama, will speak from within, just like He spoke from within of Brahma = tene brahma hṛdā ādi-kavaye [SB 1.1.1].

We have to become qualified to talk with the Supreme Person, and He will give us advice. He’s giving us advice. He’s ready to give us advice from within and from without—from within as Supersoul and from without as the spiritual master. Therefore it is said, guru-kṛṣṇa-kṛpāya bhakti-latā-bīja [Cc. Madhya 19.151]. Both things are required—guru and Kṛṣṇa.

If we are sincere, if we actually want Kṛṣṇa, Kṛṣṇa is within your heart. He will help you in meeting the spiritual master, His representative. And by the instruction of the spiritual master, you will develop more and more your Kṛṣṇa consciousness, your original position. This is called devotional service, or bhakti-latā. Bhakti-latā-bīja…”

Compiled by,

Balarama dasa

Eleven times in a single verse, SB 4.20.25, it is said that

initiation occurs by “hearing from the mouth of A PURE DEVOTEE”.

SB 4.20.25

1.the transcendental vibration from the mouths of great devotees

2.the opportunity to hear from the mouth of Your pure devotee.

3.one has to hear glorification of the Lord from the mouth of A PURE DEVOTEE.

4.The transcendental vibration from the mouth of A PURE DEVOTEE

5.This awakening voice comes through the mouth of A PURE DEVOTEE. .

6. Although when A PURE DEVOTEE speaks the articulation of his voice may resemble the sound of this material sky, the voice is spiritually very powerful because it touches the particles of saffron dust on the lotus feet of the Lord.

7. As soon as a sleeping living entity hears the powerful voice

emanating from the mouth of A PURE DEVOTEE,

8. For a conditioned soul, therefore, it is very important

to hear from the mouth of A PURE DEVOTEE,

9. The process of hearing from A PURE DEVOTEE

10. but if one hears from the mouth of A PURE DEVOTEE,

11. Therefore, this process of hearing from the mouth of A PURE DEVOTEE

Link to this page: https://prabhupadabooks.com/sb/4/20/25

“hearing from the mouth of A PURE DEVOTEE”.

SB 4.20.25

1. from the mouths of GREAT DEVOTEES

2. from the mouth of Your PURE DEVOTEE.

3. from the mouth of A PURE DEVOTEE.

4. from the mouth of A PURE DEVOTEE

5. through the mouth of A PURE DEVOTEE. .

6. when A PURE DEVOTEE speaks …the voice is spiritually very powerful

7. from the mouth of A PURE DEVOTEE,

8. from the mouth of A PURE DEVOTEE,

9. from A PURE DEVOTEE

10. from the mouth of A PURE DEVOTEE,

11. from the mouth of A PURE DEVOTEE

——————————————————————–

SB 4.20.25-Translation

My dear Lord, You are glorified by the selected verses uttered by great personalities.

Such glorification of Your lotus feet is just like saffron particles.

When the transcendental vibration from the mouths of great devotees carries the aroma of the saffron dust of Your lotus feet, the forgetful living entity gradually remembers his eternal relationship with You.

Devotees thus gradually come to the right conclusion about the value of life.

My dear Lord, I therefore do not need any other benediction but the opportunity to hear from the mouth of Your PURE DEVOTEE.

————————————————————————

SB 4.20.25-Purport

It is explained in the previous verse that

one has to hear glorification of the Lord from the mouth of A PURE DEVOTEE.

This is further explained here.

The transcendental vibration from the mouth of A PURE DEVOTEE is so powerful that

it can REVIVE the living entity’s memory of

his eternal relationship with the Supreme Personality of Godhead.

————————————————————————

SB 4.20.25-Purport

In our material existence,under the influence of illusory māyā,

we have almost forgotten our eternal relationship with the Lord,

exactly like a man sleeping very deeply who forgets his duties.

In the Vedas it is said that

every one of us is sleeping under the influence of māyā.

We must get up from this slumber and engage in the right service,

for thus we can properly utilize the facility of this human form of life.

As expressed in a song by Ṭhākura Bhaktivinoda,

Lord Caitanya says, jīva jāga, jīva jāga.

The Lord asks every sleeping living entity to get up and engage in devotional service so that his mission in this human form of life may be fulfilled.

This awakening voice comes through the mouth of A PURE DEVOTEE.

————————————————————————

SB 4.20.25-Purport

A PURE DEVOTEE always engages in the service of the Lord, taking shelter of His lotus feet, and therefore he has a direct connection with the saffron mercy-particles that are strewn over the lotus feet of the Lord.

Although when A PURE DEVOTEE speaks

the articulation of his voice may resemble the sound of this material sky,

the voice is spiritually very powerful

because it touches the particles of saffron dust on the lotus feet of the Lord.

As soon as a sleeping living entity hears

the powerful voice emanating from the mouth of A PURE DEVOTEE,

he immediately remembers his eternal relationship with the Lord,

although up until that moment he had forgotten everything.

For a conditioned soul, therefore, it is very important

to hear from the mouth of A PURE DEVOTEE,

who is fully surrendered to the lotus feet of the Lord

without any material desire, speculative knowledge

or contamination of the modes of material nature.

————————————————————————

SB 4.20.25-Purport

Every one of us is kuyogī because

we have engaged in the service of this material world,

FORGETTING our eternal relationship with the Lord as His eternal loving servants.

It is our duty to rise

from the kuyoga platform to become suyogīs, perfect mystics.

The process of hearing from A PURE DEVOTEE

is recommended in all Vedic scriptures,

especially by Lord Caitanya Mahāprabhu.

One may stay in his position of life—it does not matter what it is—

but if one hears from the mouth of A PURE DEVOTEE,

he gradually comes to the understanding of

his relationship with the Lord and thus engages in His loving service,

and his life becomes completely perfect.

Therefore, this process of

hearing from the mouth of A PURE DEVOTEE

is very important for making progress in the line of spiritual understanding.

Link to this page: https://prabhupadabooks.com/sb/4/20/25

————————————————————————

Note-This is initiation.

(1) CAUSE- (2) EFFECT RELATIONSHIP

“(1)When the transcendental vibration from the mouths of great devotees

carries the aroma of the saffron dust of Your lotus feet,

(2)the forgetful living entity gradually remembers his eternal relationship with You.”

——————-

“(1)The transcendental vibration from the mouth of A PURE DEVOTEE is so powerful that

(2)it can REVIVE the living entity’s memory

of his eternal relationship with the Supreme Personality of Godhead.”.

——————-

“(2)This awakening voice comes (1) through the mouth of A PURE DEVOTEE.”

——————-

“(1) As soon as a sleeping living entity hears

the powerful voice emanating from the mouth of A PURE DEVOTEE,

(2) he immediately remembers his eternal relationship with the Lord,

although up until that moment he had forgotten everything.”

——————-

“(1) if one hears from the mouth of A PURE DEVOTEE,

(2) he gradually comes to the understanding of

his relationship with the Lord and thus engages in His loving service,

and his life becomes completely perfect.”

————————————————————————

NOTE- But who is a pure devotee?.

“A PURE DEVOTEE,

who is fully surrendered to the lotus feet of the Lord

without any material desire, speculative knowledge

or contamination of the modes of material nature.”

(SB 4.20.25-Purport)

By,

Caitanya Priya Das

Why are Instructions for Ritvik Initiations Misunderstood?

By, Narasimha dasa

This question often arises: Why do many devotees reject Srila Prabhupada’s clear and common-sense order for ritvik initiations? Some suggest it is due to ignorance, or misunderstandings caused by false propaganda. Others say it because they are falsely ambitious. Others say it is due to jealousy or envy, and perhaps missing or altered recordings. Any or all these things may be true, but the primary reason is best described by Srila Prabhupada himself in many places, including the following letter and quotes cited below.

“I have got this personal experience in my Guru Maharaj’s institution. Different Godbrothers took the words of Guru Maharaj in different interpretations for sense gratification and the whole mission [was] disrupted. This is still going on for the last 40 years without any proper settlement. I am always afraid of this crack, but I am sure if our aim is to serve Krishna sincerely and the Spiritual Master simultaneously, that will be our success. That means serve Krishna and the Spiritual Master simultaneously with equal faith and serious vow, and then success is sure. ” (Letter, Oct.18, 1969)

Srila Prabhupada often warned that personal motives among His disciples could ruin His mission. Due to personal motives for sense gratification people lose their intelligence by becoming lusty and greedy. There are no limits for those possessed by greed and false ambitions. They may commit any abominable action for their ambitions. They may even kill their own children, parents, brothers, or spiritual master. This verdict of shastra is confirmed throughout history.

For sincere devotees, it is easy to conclude that Srila Prabhupada is the real acharya and diksa-guru for this age.He is self-effulgent. For devotees not polluted by bad association, this conclusion will be the natural result of hearing from Him, hearing about Him, reading His books, and following His instructions without personal ambitions.Such devotees easily understand the beauty and bliss of Srila Prabhupada’s instructions for ritvik initiations.

Text 9: Lord Kṛishṇa was sent by Arjuna into the assembly as the spiritual master of the whole world, and although His words were heard by some [like Bhīṣma] as pure nectar, it was not so for the others, who were completely bereft of the last farthing of past pious works. The King [Dhṛtarāṣṭra or Duryodhana] did not take the words of Lord Krishṇa very seriously. (Srimad-Bhagavatam 3.1.9)

Srila Prabhupada explains: “… By past pious deeds, one may become the king of a country, but because the results of the pious acts of Duryodhana and company were dwindling, it became evident from their actions that they were sure to lose the kingdom to the Pāṇḍavas. The message of Godhead is always like nectar to the devotees, but it is just the opposite to the non-devotees. Sugar candy is always sweet to a healthy man, but it tastes very bitter to persons suffering from jaundice.” (SB. 3.1.9, Purport)

Srila Prabhupada: “Why this Gauḍīya Maṭha failed? Because they tried to become more than guru. He, before passing away, he gave all direction and never said that ‘This man should be the next ācārya.’ But these people, just after his passing away they began to fight, who shall be ācārya. That is the failure. They never thought, ‘Why Guru Mahārāja gave us instruction so many things, why he did not say that this man should be ācārya?’

“They wanted to create artificially somebody ācārya and everything failed. They did not consider even with common sense that if Guru Mahārāja wanted to appoint somebody as ācārya, why did he not say? He said so many things, and this point he missed? The real point? And they insist upon it. They declared some unfit person to become ācārya. Then another man came, then another, ācārya, another ācārya. So better remain a foolish person perpetually to be directed by Guru Mahārāja. That is perfection. And as soon as he learns the Guru Mahārāja is dead, ‘Now I am so advanced that I can kill my guru and I become guru.’ Then he’s finished.” (Conversation, August 16, 1976, Bombay)

Further points to consider:

A.) Throughout Srila Prabhupada’s books, he clearly teaches that only a fully self-realized pure devotee specifically appointed by Krishna or the maha-bhagavata acharya can become a bona fide spiritual master and impart diksha to new devotees. This is proven by innumerable scriptural quotes, and by the personal examples of many great devotees, such as Sri Gadadhara Pandit and Srila Gaura Kishora das Babaji, who did not agree to initiate their own disciples without a direct order from Lord Chaitanya or Lord Krishna.

B.) When specifically asked how initiations would be continued after his disappearance, Srila Prabhupada replied, “I shall appoint some of you to act as representatives of the Acharya… Ritvik. Yes.” (Conv. May 28^th, 1977)

C.) Srila Prabhupada gave many follow-up instructions, including an official signed document (July 9^th, 1977) stating the same thing: ritvik initiations “henceforward.”

D.) The ritvik system was already functioning in ISKCON for many years prior. He simply sanctioned the GBC to manage it without his personal oversight. [Note: “Ritvik” is not a “vada” or philosophy. It is in fact an authorized Vedic system of management and sadhana by which priests conduct rituals under the auspices of a self-realized Acharya.]

E.) Srila Prabhupada repeatedly insisted that nothing in ISKCON management or sadhana be changed.

F.) Srila Prabhupada often explained that the guru-paramapara is continued by bona fide disciples of the Acharya. The bona fide spiritual master is never bound by external Vedic traditions. His mission is not dependent on ecclesiastical conventions, successor acharyas, his physical presence, or the voting and decisions of clerics.

Unfortunately, just prior to (and immediately after) Srila Prabhupada’s disappearance in November of 1977, polluted members of the GBC made illicit plans for artificially posting themselves as acharyas through duplicity and deceit. They avoided conducting “frank and open discussions” with senior Godbrothers conversant with Srila Prabhupada’s books. They acted duplicitously and avoided consulting Srila Prabhupada through His books and recordings. They decided instead to defy Srila Prabhupada’s many warnings for the sake of consulting a Gaudiya Matha sannyasi whom Srila Prabhupada explained had played a major role promoting unqualified diksa-gurus, causing severe disruptions in the Gaudiya Matha.

Iskcon’s leading gbc men defied Srila Prabhuapda’s orders and avoided consulting Prabhupada’s books and other senior disciples. Without authority, the gbc continues to promote misguided upstarts as diksa-gurus in iskcon.

Fortunately, despite the gbc’s deceit and false propaganda, many sincere souls have understood that Srila Prabhupada is the initiator and teacher for all real ISKCON devotees in this age. For them, Srila Prabhupada’s order for the continuation of ritvik initiations is nectar and common sense. Had Srila Prabhupada’s instructions been followed by the GBC, ISKCON would not have devolved into various factions of hodge-podge, quasi-Hindu organizations but remained a powerful spiritual movement.

Srila Prabhupāda: Yes. If you read Kṛṣṇa book and if you believe,

then you see Kṛṣṇa. He’s not different from the book.

Devotees: Jaya Śrīla Prabhupāda.

Gurukṛpā: Questions, Śrīla Prabhupāda? Anybody who would like to address some question to His Divine Grace, please raise your hand and stand up, any questions. (pause)

Srila Prabhupāda: Everything is solved? (laughter)

Puṣṭa Kṛṣṇa: You had a question?

Guest: Is it possible to see Kṛṣṇa right now?

Srila Prabhupāda: Why don’t you see Him in your back?

Guest: But can’t I just see Him?

Srila Prabhupāda: Well, you have no eyes to see.

Guest: Can I see Him within?

Srila Prabhupāda: Yes.

Guest: Why? Why is it not so easy? Why can’t each one of us…?

Puṣṭa Kṛṣṇa: Why is it so difficult to see Kṛṣṇa? Why can’t each of us see Him within?

Srila Prabhupāda: You have to become qualified.

Guest: Why do I have to become qualified? Why?

Srila Prabhupāda: Yes. Suppose if there is a big man before you in some big meeting, can you talk with him?

Guest: Why…

Srila Prabhupāda: No, no. First of all, answer this. Suppose there is a big meeting going on, and some big man is present. Suppose the President is there. Can you talk with him? Why? Why you cannot talk? For talking we think you require some qualification. It is not that He’s so cheap that you talk with Kṛṣṇa immediately.

ataḥ śrī–kṛṣṇa-nāmād
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
[Cc. Madhya 17.136]

So, if you accept Kṛṣṇa as the Supreme Lord, then you have to qualify yourself to talk with Him.

Guest: By His grace, Kṛṣṇa will show Himself to you.

Srila Prabhupāda: Yes. If you read Kṛṣṇa book and if you believe, then you see Kṛṣṇa. He’s not different from the book.

Guest: But we could read words till the cows come home. What good is that going to do?

Devotee: You have to accept what you read. You can’t read with an argumentative attitude, or you can’t ask questions in an argumentative attitude. You’ll never learn.

Guest: I can only accept what I experience.

Srila Prabhupāda: What is your experience?

Guest: My experience is that I have seen Kṛṣṇa with (sic) me own eyes.

Srila Prabhupāda: You have seen?

Guest: Yes.

Srila Prabhupāda: That’s very nice. (devotees laugh)

Guest: It hasn’t been hard.

Srila Prabhupāda: That’s nice.

Guest: I haven’t had to read any words.

Srila Prabhupāda: Oh, then you are perfect.

Devotee: Are there any other questions please?

Srila Prabhupāda: Sit down. You are perfect. (laughter)

Guest: We are all perfect.

Srila Prabhupāda: Yes.

Guest: I must speak.

Puṣṭa Kṛṣṇa: But please, you can speak afterwards. Please sit down.

Srila Prabhupāda: You have already spoken. Don’t take the whole time. Let others question.

Puṣṭa Kṛṣṇa: Others also want to see Kṛṣṇa. Are there any other questions please?

Girl: How can we stop speculating?

Puṣṭa Kṛṣṇa: How can we stop speculating?

Srila Prabhupāda: Stop speculation? Don’t manufacture ideas. You take what Kṛṣṇa says. Then it will automatically stop. Speculation, the question of speculation comes when you do not accept what Kṛṣṇa says. If you accept Kṛṣṇa, what Kṛṣṇa says, then there is no scope of speculation. That is our movement, that “Accept Kṛṣṇa’s teachings as it is. Don’t speculate; then it is lost.” This is our movement. Kṛṣṇa says that ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]: “I am the origin of everything. Everything emanates from Me.” If you accept, then it is all right. And if you speculate, you can do that, but our movement is to accept Kṛṣṇa.

Brahmā means, janmādy asya yataḥ [SB 1.1.1], the origin of everything. Here is the person. He says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8].

Accept it. Very simple thing. You are searching after who is the origin of everything, and Kṛṣṇa says, “I am the origin of everything.” So, if you accept, your question is solved. If you don’t accept, go on speculating. There is no difficulty. Difficulty is when you do not accept Kṛṣṇa’s instruction. Then difficulty is. Otherwise, there is no difficulty. And why people do not accept? That is also explained in the Bhagavad-gītā. Bahūnāṁ janmanām ante jnānavān māṁ prapadyate [Bg. 7.19]. After many, many births speculation, when one actually comes to the platform of knowledge, bahūnāṁ janmanām ante jnānavān māṁ prapadyate. So, we don’t find many such jnānavān. Vāsudevaḥ sarvam iti sa mahātmā [Bg. 7.19]. One who’s accepted Vāsudeva, Kṛṣṇa, as everything, that kind of mahātmā is very, very rare to be found. It is not very ordinary thing.

So anyone who’s accepted Kṛṣṇa as everything, he is the greatest mahātmā. Most fortunate. And we can practically see in these modern countries, everyone four or five years or at most ten years, who never heard what is Kṛṣṇa. Now thousand, they are devotees of Kṛṣṇa, because they have accepted Kṛṣṇa. Vāsudevaḥ sarvam iti sa mahātmā [Bg. 7.19]. You accept blindly or knowingly, the result will be the same. If you touch fire knowingly or unknowingly, it willl burn. This is the position. If you accept Kṛṣṇa as the Supreme, ahaṁ sarvasya prabhavaḥ [Bg. 10.8], the origin of everything, then the action will be there. Sa mahātmā su–durlabhaḥ. You’ll become the greatest mahātmā. And what is the sign of mahātmā? Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ bhajanty ananya-manaso [Bg. 9.13].

That is mahātmā. He is under the control of daivī prakṛti. As we are controlled by this material nature, a mahātmā is controlled by the spiritual nature. And what is the sign? Bhajanty ananya-manaso, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. This is the sign. Without any division. So, these young boys, girls, they’re always chanting. That you’ll see: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa They are mahātmās. Sa mahātmā su–durlabhaḥ. Api cet sudurācāro bhajate mām ananya–bhāk sādhur eva sa mantavyaḥ [Bg. 9.30]. These things are there. Very simple thing. You accept Kṛṣṇa the Supreme, you follow instruction, you become a great mahātmā. And if you don’t accept,

aśraddadhānāḥ puruṣā
dharmasyāsya parantapa
aprāpya māṁ nivartante
mṛtyu–saṁsāra–vartmani
[Bg. 9.3]

If you don’t accept aśraddadhānāḥ, then you’ll never understand what is God, and you’ll be rotating in the cycle of birth and death. Mṛtyu–saṁsāra–vartmani. You have to accept this path. There are two paths. Either you accept Kṛṣṇa, go back to home, back to Godhead, or you accept the path of repetition of birth and death. Two alternatives in this human life. Now it is up to you to make your choice which way you want to go.

Guest: After his demise… [break]

Srila Prabhupāda: What is that?

Gurukṛpā: After if one becomes purified, is it possible when he becomes transferred to the spiritual world that he can meet Rūpa Gosvāmī and other great…

Srila Prabhupāda: Yes. Provided you are pure, purified, you can meet everyone. The condition is purified. Yeṣām anta–gataṁ pāpam. That is stated in the… That is purification. No more sinful life. Yeṣām anta–gataṁ pāpaṁ janānāṁ puṇya–karmaṇām. A person is always engaged in pious activities. Te dvandva–moha–nirmuktā bhajante māṁ dṛḍha–vratāḥ [Bg. 7.28]. So, so long one is infected with sinful activities, he cannot understand, neither he can surrender to Kṛṣṇa. That is also explained by Kṛṣṇa:

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jnānā
āsuriṁ bhāvam āśritāḥ
[Bg. 7.15]

This is the signs. And one who is free from all sinful activities, mahātmā, mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ bhajanty ananya-manaso [Bg. 9.13].

This is the signs. If one is not accepting Kṛṣṇa—Kṛṣṇa means God—as the Supreme, he’s placing himself as the Supreme. Just like so many rascals: “I am God.” So, such persons are called duṣkṛtina, sinful. Mūḍha. If one is claiming “I am God,” how much foolish he is just you can consider. He is under the clutches of māyā, being kicked up by the material energy in so many ways, and he’s thinking he is God. So they are duṣkṛtino mūḍhāḥ narādhamāḥ. That has been explained. So, this simple language is there in the Bhagavad-gītā. There is no difficulty. If we actually accept, then our life is…

janma karma ca me divyam
yo jānāti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti…
[Bg. 4.9]

So we are trying our bit to understand Kṛṣṇa and to make others to understand Kṛṣṇa. And therefore, we have published about eighty-two books, big books and small books. So we request that you either accept Kṛṣṇa without any hesitation, or try to understand Kṛṣṇa by reading all these literatures. And they are being well received all over the world by big, big professors and other exalted persons. So, you can take advantage. Thank you very much.

Devotees: Jaya Śrīla Prabhupāda.

Puṣṭa Kṛṣṇa: Many people have brought dakṣiṇā and things like that. Should they bring now?

Srila Prabhupāda: When they want to do?

Puṣṭa Kṛṣṇa: I was thinking that maybe they could do… It was a little bit too crowded for everyone to come up earlier. Perhaps we could have a kīrtana and I could ask those devotees who brought some offering to bring them.

Srila Prabhupāda: As you say. (end)

https://prabhupadabooks.com/classes/cc/madhya/20/98-102/april_27/april/27/1976