Śrīmad-Bhāgavatam 5.5.2 in Hindi [Translated]

Prabhupāda:
So, day before yesterday I spoke in Hindi, yesterday in English. Today I shall speak in Hindi again? What do you think?

Gopāla Kṛṣṇa:
[announces] Hindi or English?

Guests:
[all together] Hindi, English, Hindi, etc.

Giriraja:
The majority rules, Hindi.

Prabhupāda:
Hindi? Hm. [Transl. Doctor sahib, what do you say?] So? Hindi or English?

Dr. Patel:
[Transl. You speak in whichever language you are comfortable with. I can understand both.]

Prabhupāda:
So? Hindi or English?

mahat-sevāṁ dvāram āhur vimuktes
tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam
mahāntas te sama-cittāḥ praśāntā
vimanyavaḥ suhṛdaḥ sādhavo ye
[SB. 5.5.2]

So in the previous verse we received the instruction that the human form of life is not meant for working hard like dogs and hogs. This life is meant for tapa, tapo divyaṁ, [SB. 5.5.1] performing austerity. That is Vedic civilization. We can see big, big sages, saintly kings used to perform austerity. There was a king named Rantideva who was the son of Bharata Mahārāja. Although he was a great king, he underwent severe penance. If somebody would send him food, he would eat, otherwise he would fast.

Not only he alone, but also his whole family. Such an ascetic. In this way, once he remained without food for forty eight days. After that he received some food, but all of a sudden a brāhmaṇa came to him. So he divided his food and offered him half portion of his food. Then came a śudra and he offered him a portion of his food. Like this gradually all his food was finished. As a result they became very weak and feeble. The whole family. Like this there are examples in our Indian history. In those days even the kings used to be very austere. And because of that the knowledge of the absolute truth was imparted to them. In the Bhagavad-gītā the Supreme Lord Himself says, imaṁ rājarṣayo viduḥ, [Bg. 4.2]

imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave ’bravīt
[Bg. 4.1]

The knowledge of the Supreme Personality of Godhead is not meant for ordinary people. It is for the leaders, kings and those who protect and maintain the citizens. But nowadays the scholars, politicians and others take Bhagavad-gītā and distort the actual meaning. Actually the knowledge of the Supreme Lord or the science of the Supreme Personality of Godhead is meant for the great personalities.

yad yad ācarati śreṣṭhas
tat tad evetaro janaḥ
[Bg. 3.21]

If great men cultivate devotional service to the Supreme Lord then by obserbing their examples, consideration and behavior ordinary persons will also follow. But there are no such ideals at present, still the human form of life is meant for austerity. This is the conclusion. The human form of life is not to be used like asses hogs, dogs and camels. These names have been mentioned.

śva-viḍ-varāhoṣṭra-kharaiḥ
saṁstutaḥ puruṣaḥ paśuḥ
[SB. 2.3.19]

If we keep the population two-legged animals then how there can be peace? How there can be attainment of the object of life? In the first verse Rsabhadeva said, tapo divyaṁ putrakā yena sattvaṁ śuddhyed [SB. 5.5.1] We have to purify our existence. This is the mission of human life. *Athāto brahma *jijñāsā. [Vedānta-sūtra 1.1.1] Having attained the knowledge of the Supreme, one should realize his identity, aham brahmasmi, and thus acquire complete knowledge. This is the human form of life, tapo divyaṁ. The word “Divyaṁ” means the Supreme Lord. Transcendental. Tapo… Undergo austerity for that purpose. Otherwise everyone is doing tapasya working hard whole day. Those who want sense enjoyment they also undergo austerity. But the śāstra recommends, tapo divyaṁ. Perform austerity to acquire knowledge about the Supreme Personality of Godhead.

Hiraṇyakaśipu underwent severe penance. But for what? He wanted to become immortal. That is impossible. There is no profit in performing severe austerity to obtain something impossible. That is not possible. But if we perform austerity in order to attain the Supreme Lord that austerity is successful. In the śāstra it is stated,

tasyaiva hetoḥ prayateta kovido
na labhyate yad bhramatām upary adhaḥ
[SB. 1.5.18]

In the human form of life we should endeavor to achieve that position which we could not achieve in many previous lifetimes. In the material life sometimes we take birth in high class family and sometimes we are born in a hog’s family. This is going on.

Upari-adhah.
ūrdhvaṁ gacchanti sattva-sthā
[Bg. 14.18]

If you perform austerity by remaining in the mode of goodness then you will be transferred to the higher planets. And, madhye tiṣṭhanti rājasāḥ, if you are entangled in the mode of passion then you will remain in the earthly planet. And jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ, if you engage your propensity in the mode of ignorance, even that requires austerity,just like to collect meat, fish, wine especially at the present age is also an austerity. One has to earn a lot of money for that. Adho gacchanti tāmasāḥ.

One degrades to lower species of life, animal life. This way the cycle of birth and death goes on. mṛtyu-saṁsāra-vartmani. [Bg. 9.3] If you do not attain the shelter of the Supreme Lord, there are only two ways. In this human form of life we are given a chance. For example we have got this ear. The Supreme Lord has gifted us the ear. Why? To hear about the purpose of the human life. The dog too has got ears, but it can’t hear the instructions of Bhagavad-gītā. Therefore in this human life, instead of acting like dogs, sheeps and hogs the ears should be employed…

Śruti-gocarā, [SB. 1.4.25] śruti, to hear the Vedic literatures. This is the life of devotional service. Śravaṇaṁ. Beginning. Beginning is śravaṇaṁ. Śravaṇaṁ kīrtanaṁ, whatever you have properly heard you glorify. The spiritual knowledge is such that if anyone properly hears then he can explain it to others. This is the duty. It is not that I hear and I keep it to myself. No. Para-upakāra or do good to others. This is Caitanya Mahāprabhu’s mission.

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari’ kara para-upakāra
[Cc Ādi 9.41]

This is the mission of Bharat-bhumi. First you hear nicely and make your life perfect. And then you preach it to others. This is the duty of India. Janma sārthaka kari, not heard anything but simply made plans whimsically and became leaders. What’s the use of it? Nothing. Aandhā yathāndhair upanīyamānās. [SB. 7.5.31] He himself remained blind and is trying to lead other blind men. What will be the gain? Both of them will fall into ditch. First hear, śravaṇaṁ kīrtanaṁ viṣṇu, [SB. 7.5.23] About Whom? About Viṣṇu. It is not that you hear about anything. There are many subject matters for hearing. But what are those for?

apaśyatām ātma-tattvaṁ
gṛheṣu gṛha-medhinām
[SB. 2.1.2]

In reply to Pariksit Mahārāja’s question Śukadeva Gosvami said, “Mahārāja… Oh brāhmaṇa, now it is time for me to die. Kindly advice me about my duty and subsequently what should I hear? Please instruct me.” There were many sages and saints present there. Each one of them placed their own opinion. However, by the mercy of the Supreme Lord Śukadeva Gosvāmī arrived there. His father was also present in that assembly. But Mahārāja Parikṣit asked Śukadeva Gosvāmī, “Mahārāja, you tell me what is my duty now and what should I hear?”

Because it is Vedic civilization that one should hear. tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. Approach a bonafide spiritual master and hear from him. Śruti-gocara. One must hear. So in answer Śukadeva Gosvāmī said, “O king, there is only one subject to hear. śrotavyādīni, sahaśrani, [SB. 2.1.2] Mahārāja, there are thousands of subject matters to hear. For who? apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām śrotavyādīni rajendra nṛṇāṁ santi sahasraśaḥ. Now for example, to hear in the morning you get a newspaper containing a varieties of news.

Who are those for? apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām. For those who are attached householders and who have no information about self realization, there are plenty of subject matters to hear. Śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ And one who is self realised, for him there is only one subject to hear. Athāto brahma jijñāsā [Vedānta-sūtra 1.1.1] Therefore Śukadeva Gosvāmī said, “Mahārāja, there are many things to hear, but for you there is only one item. Simply hear about the topics of the Supreme Personality of Godhead.”

So in this Kṛṣṇa Consciousness movement this very thing is taught. In Europe and America there are huge bundles of newspaper containing ten to twenty thousand pages. And these papers are distributed door to door daily. Śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ. It is full of advertisements, sports, this and that. But these boys no more hear all such topics. They are done with all that. They simply hear the topics of the Supreme Personality of Godhead. We have only one subject. You can ask them. None of our centres get daily newspaper. They gave up completely.

Bhakti pareśānubhavo viraktir anyatra syāt.
[SB. 11.2.42]

This is the symtoms of devotional service. If a person develops devotional service unto the Supreme Lord his symtoms is that he will be detached to all objects not related to the Lord. Therefore another name for devotional service to the Supreme Lord is vairāgya-vidyā. One doesn’t want anything of this world.

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
[Bg. 18.54]

If we have nothing to do with this world then even if something is lost what is there to lament? And if there is any gain there is nothing to feel happy about.

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
[Bg. 18.54]

This is call vairāgya. Samaḥ sarveṣu.. when we have nothing to do with this world then there is no need to bother about who is my friend, who is my enemy. All are my friends. Just now I was reading a letter that Jesus Christ was in a meeting and his brother and mother were calling him. so all his followers informed him about this. Jesus Chirst replied “Who is my mother? Who is my father? One who assists me in the service of God he is my father, she is my mother, he is my brother.” Jesus Christ said that. This is applicable everywhere.

śrotavyādīni rājendra
nṛṇāṁ santi sahasraśaḥ
apaśyatām ātma-tattvaṁ
gṛheṣu gṛha-medhinām
[SB. 2.1.2]

There are two words used in this context. One is gṛhamedhi and one is gṛhastha. The gṛhastha life is actually an āśrama. In our sāśtra there is mention about varṇāśrama. There are four varṇas and four āśramas. Brāhmaṇa, Kṣatriya, Vaiśya and Śūdra—these are four varṇas. And the four āśramas are brahmacāri, gṛhastha, vānapraṣtha and sannyāsa. Āśrama we can understand because it is very common to us. From this we can understand that here is a place where the worship of the Supreme Lord is conducted. The meaning of the gṛhastha āśrama is, though a householder with children, but his main purpose is how to make a relationship with the Supreme Lord. That is called gṛhastha āśrama and the word gṛhamedhi refers to that person who has no aim in life. His only aim—eat, sleep and be happy. Decorate the house, decorate the wife, decorate the children and so on, and so on. This is because he has no information about the science of self realization.

apaśyatām ātma-tattvaṁ
gṛheṣu gṛha-medhinām
[SB. 2.1.2]

By becoming a gṛhamedhi our life becomes useless. Even dogs, sheeps and hogs are also gṛhamedhi. That have their wives, children and they take care of them. But one should not become a gṛhamedhi but should become a gṛhastha. He along with his wife and children should live at home peacefully. This does not make him less respectable. Caitanya Mahāprabhu has instructed,

kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei ‘guru’ haya
[Cc. Madhya 8.128]

Caitanya Mahāprabhu says whether one is a brāhmaṇa, a sannyāsī, a śūdra or a gṛhastha, there is no bar. If one knows the science of Kṛṣṇa, if he knows who Kṛṣṇa is then he is fit to become a guru. So our this Kṛṣṇa Consciousness movement is here, you all kindly take advantage of it and acquire the knowledge about the science of Kṛṣṇa. Your life will be successful. Otherwise, don’t mind,

vid-bhujāṁ, vid-bhujāṁ,
nāyaṁ deho deha-bhājāṁ nṛloke
kaṣṭān kāmān arhate
[SB. 5.5.1]

Ayaṁ deha, Na arhate this is not proper. Viḍbhujāṁ even a hog does this. This is the mission of India. The main aim of today’s civilization is how to work hard and enjoy sense gratification to fullest extent. And the knowledge of self realization is forgotten. Apasyatam atma tattvam… Therefore the Supreme Lord has declared,

bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate
[Bg. 2.44]

When one becomes too attached to sense gratification, then the possibility of his attaining the knowledge of the self and that of the Supreme Lord becomes nil. Therefore our Indian Vedic culture teaches not to work hard for sense gratification. So many big, big sages headed by Vyāsadeva, so learned scholars that nowaday’s doctors, philosophers are not even equal to a single hair of theirs. Yet they used to reside so humbly.

Even the kings, they required big, big palaces to conduct their royal duty otherwise ordinary people will not obey their orders. But they themselves lived in cottages and spent all their money to construct big, big temples. There are so many temples in India. They were built by public money liberally donated by the kings. They would spend lavishly for the sake of the Supreme Lord. And for themselves they would lie down anywhere. This is Indian culture. No sense gratification. By indulging in sense gratification one has to again accept another body.

nūnaṁ pramattaḥ kurute vikarma
yad indriya-prītaya āpṛṇoti
na sādhu manye
[SB. 5.5.4]

This is not good. So much hard labor for sense gratification! Prahlāda Mahārāja has also said,

māyā-sukhāya bharam udvahato vimūḍhān
śoce tato vimukha-cetasa indriyārtha-
māyā-sukhāya bharam udvahato vimūḍhān
[SB. 7.9.43]

A vaiṣṇava always thinks that people have forgotten the Supreme Lord and for a few years they are trying hard to maintain their family members. We need this, we need that, we need that. This is demoniac civilization. It is very difficult to push on Kṛṣṇa Consciousness. Nobody is prepared. It is a difficult task. Still we have to do it because the Supreme Lord Himself has said,

ya idaṁ paramaṁ guhyaṁ
mad-bhakteṣv abhidhāsyati
[Bg. 18.68]

na ca tasmān manuṣyeṣu
kaścin me priya-kṛttamaḥ
[Bg. 18.69]

The servant of the Lord, he wants that we should act in such a way that the Lord becomes pleased. This is the mentality of the Lord’s servant. Even an ordinary servant thinks how his master be pleased. In the same way, the servants of the Supreme Lord want that let us engage in His service so that He may be pleased. That will bring us auspiciousness. This is the Lord’s servant’s only desire. He has no other desire. He is not interested in sense gratification at all. This is the teaching of Caitanya Mahāprabhu,

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukyī tvayi
[Cc. Antya 20.29, Śikṣāṣṭaka 4]

“Oh my Lord, I do not want all these. No honor, no wealth, no follower, no beautiful woman.” Caitanya Mahāprabhu says. “No. I want none of these things.” na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye. Then what do you want? Mama janmani janmani, I don’t want liberation also. Because if I am liberated I won’t get any more birth. All I want is, wherever I may take birth, in whichever places you send me to take birth, I may never forget you. I always be engaged in your devotional service. This is the prayer of the devotees. Therefore the devotees are known as niṣkāma. The word ‘niṣkāma’ means that there is no more desire for material sense gratification.

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
[Cc. Madhya 19.167]

The Jñānīs also want something—liberation. And the karmīs, they always ask things from the Lord. Give me this, give me that and finally give me a place in heaven. And they get it. The yogīs also want something. They want mystic perfection. Eight fold mystic perfection. Aṇimā, laghimā prāpti etc. They want to show some magic. Therefore all of them are asking something for themselves. So Caitanya Mahāprabhu says,

bhukti-mukti-siddhi-kāmī-sakali ‘aśānta’
kṛṣṇa-bhakta-niṣkāma, ataeva ‘śānta’
[Cc. Madhya 19.149]

Everyone wants peace in life. But peace is available only when one engages in devotional service. So long one is desireous of bhukti, mukti and siddhi there is no question of peace. This is the verdict of the śāstra. Bhukti, mukti, siddhi-kāmī. Bhukti refers to the karmīs. They simply want sense enjoyment. Mukti refers to Jñānīs. Jñānīs want liberation. And the yogīs want mystic perfection. There are four classes of men. Karmīs and Jñānīs they are above the animal platform. And those who do not know anything, who do not know what to ask, they are simply animals. Those who are situated above animal platform they are known as Karmīs, Jñānīs, yogīs and bhaktas. This is the way they are catagorized. To become a devotee of the Supreme Lord should be the ultimate goal of life.

tapo divyaṁ putrakā yena sattvaṁ
śuddhyed yasmād brahma-saukhyaṁ tv anantam
[SB. 5.5.1]

So in the human form of life one should perform austerity to attain that platform where he can enjoy spiritual happiness which will never deteriorate. One should try for that kind of happiness Brahma-sukha. When one’s existence is purified, whether he is a Brahmavādī—impersonalists or an Ātmānandi—who takes pleasure in the self or a bhakta—a devotee, he attains spiritual happiness which will never exhaust. The spiritual happiness derived from non variegated Brahman is not complete. It is stated in the śāstra

āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ
[SB. 10.2.32]

The brahmavādī may attain spiritual happiness by performing severe penance but since he lacks the knowledge about the Supreme Personality of Godhead, patanti adha—he falls down. By nature the living entities are ānandamaya. He needs happiness, and happiness is not achieved from Brahma sukha or pleasure derived from Brahman. Aham brahmāsmi, sit down quite, don’t do anything. No. That will not last long. Therefore it is stated in the śāstra, until one approaches the Supreme Personality of Godhead, a nādṛta-yuṣmad-aṅghrayaḥ, they degrade.

The brahmavādīs say that the devotees are māyā, their Lord is māyā, and the rules and regulations of devotional service is also māyā. These are all useless. Anādṛta, they do not regard. Therefore śāstra says, anādṛta yuṣmad-aṅghrayaḥ. By giving up the Lord’s service simply sit down idly, ahaṁ brahmāsmi, that will not endure. Anādṛta yusmad aṅghrayah patanti adhah. Therefore we find in the śāstra that many big, big yogīs and jñānis fall down. But the devotees… Even if the devotees fall down there is no loss. This is because whatever devotional service one has rendered that will remain as his permanent asset. Even if he falls down,

yoga-bhraṣṭo ’bhijāyate
śucīnāṁ śrīmatāṁ gehe
yoga-bhraṣṭo ’bhijāyate
[Bg. 6.41]

If a person begins to render devotional service, if he has practiced only a little,

sv-alpam apy asya dharmasya
trāyate mahato bhayāt
[Bg. 2.40]

These are the statements of the śāstra.

So Ṛṣabhadeva instructs how to start tapasya. Mahat-sevā. Mahat-sevā. Who is mahat?

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
[Bg. 9.13]

He is mahātmā. One who always engages in the service of the Supreme Lord, he is a mahātmā. Therefore it says here mahat-sevā, go to such a person who is mahātmā. Real mahātmā. Not in the name only. Who is that person? He who is always, bhajanti ananya manaso, engaged in the service of the Lord’s lotus feet. Render service to such a person. Mahat-sevā. Nowadays this daridra nārāyaṇa sevā or service to poor Nārāyaṇa is going on. Not that. Mahat-sevā. Mahat-seva. Mahat-seva dvāram, if you want the doorway to liberation, how to get liberation, then engage in mahat-sevā. Service to the Supreme Personality of Godhead is later. First render service to the devotees of the Lord. Narottama Dāsa Ṭhākura has sung, chāḍiyā vaiṣṇava seva nistāra peyeche kebā. Without serving vaiṣṇava nobody has gain relief from this material life. That is the point.

Ādau gurvāśrayaṁ sad-dharma-prcchāt sādhu-mārganugamanam
[Bhakti-rasāmṛta-sindhu 1.1.74]

This is the paramparā system. Through this paramparā, mahat sevā, mahat, mahātmā, those who serve the Supreme Personality of Godhead, Who is mahat and Whose lotus feet are the shelter of mahat-tattva, they are mahat. mahat-padaṁ puṇya-yaśo murāreḥ [SB. 10.14.58] Mahat-pada. Another name for the Supreme Lord is mahat-pada. Those serve that Mahat-pada, he is a mahātmā.

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
[Bg. 9.13]

Such a great soul is under the shelter of the Lord’s internal potency and not under the shelter of the material energy. The devotees are sa guṇān samatītyaitān. [Bg. 14.26] The material energy consists of the three modes, that is external material energy, so the devotees are beyond the clutch of the three modes of material nature. Therefore he is addressed as mahat, mahātmā. However, sa mahātmā sudurlabha. This is what the Lord Himself declared. He is not ordinary person. Such a mahātmā is very rare.

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ
[Bg. 7.19]

He is mahātmā. Sa mahātmā sudurlabha. Like that you will find so many mahātmās like me loitering in the street begging alms. No. Very rare. What is his symptom? Always, bhajanti māṁ ananya manaso. [Bg. 9.13] So one should serve that type of mahātmā or mahat. Mahat seva dvaram ahur vimuktes. [SB. 5.5.2] If you wish to get freedom from material world, if you have realised that material life is troublesome, it is, but by the influence of māyā we don’t understand. We think it is very pleasant here. If you have got to die and again accept another body then where is the happiness? But our brain is so dull that we can’t understand it. They think what is there after death? The Supreme Lord says, tatha dehāntara-prāptir, [Bg. 2.13] after death you will have to accept another body. You be prepared for that. The Lord explains, urdhvam gacchanti sattva-sthah, [Bg. 14.18] but nobody cares. What to do? This is the difficulty. Actually one should think about it, one should be intelligent enough to mahat-sevā, mahātmā, take shelter of such a person who is cent per cent engaged in the Lord’s service.

ādau gurvāśrayaṁ sad-dharma-prcchāt sādhu-mārganugamanam
[Bhakti-rasāmṛta-sindhu 1.1.74]

tad-vijñānārthaṁ sa gurum eva abhigacchet
[Muṇḍaka Upaniṣad 1.2.12]

What kind of guru should you approach? You should approach a guru who is constantly engaged in the Supreme Lord’s service. And render service to him. Why? Why serve a mahat? We can serve anyone? There are so many other services. Service to society, service to country, service to this and that. So many types of services. Why mahat-sevā? Because, dvaram ahur vimukte. If you want liberation, if you want freedom from the repeatation of birth and death then you must engage in mahat-sevā. And if you don’t want liberation then do whatever you like.

mahat-sevāṁ dvāram āhur vimuktes
tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam
[SB. 5.5.2]

And yoṣitāṁ. The word “Yoṣit” means woman and objects of sense gratification. Yosit. Sense gratification. Anything. The principle sense gratification is sex enjoyment. Yoṣit. Yoṣitāṁ saṅgi saṅgam. What to speak of enjoying woman, even to associate with persons who indulge in sex enjoyment has been forbidden. This is the verdict of the śāstra. Yoṣitām saṅgi saṅgam. One may argue, “I don’t indulge in sex, so what is the harm if I associate with those who enjoy sex life?” No. Because, saṅgāt sañjāyate kāmaḥ [Bg. 2.62] If we intimately keep ourselves in contact with those who enjoy sex life, then there is possibility, because the senses are very strong. Vidvāṁsam api karṣati. It it stated in the śāstra,

balavān indriya-grāmo
vidvāṁsam api karṣati
[SB. 9.19.17]

The senses are so strong that by associating with persons who indulge in sex life, our senses will also become strong. Vidvāṁsam api, Big, big learned scholars have also failed. Therefore we should be extreme cautious. Even if we have to come in contact with woman we should be very careful. This is scriptural injunction. Yoṣitāṁ saṅgi-saṅgam. Then mahānta…Who is a mahānta? How will I understand? That definition is also given in the śāstra. Mahāntas te

titikṣavaḥ kāruṇikāḥ
suhṛdaḥ sarva-dehinām
[SB. 3.25.21]

This is mahānta. The Supreme Lord has already given the general definition of a mahānta.

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
[Bg. 9.13]

And special definition is given like this. Mahāntas te sama-cittāḥ. Who is sama-cittāḥ? Unless a person is a devotee of the Supreme Personality of Godhead he cannot be sama-cittāḥ. Just like samaḥ sarveṣu bhūteṣu Who is that? mad-bhaktiṁ labhate parām [Bg. 18.54] These things are there in the śāstra. The word “Sama-cittāḥ” means… devotional service to the Supreme Lord is beneficial to all. Not that it is only for Indians, Hindus, or brāhmaṇas. No. It is beneficial to all. That is sama-cittāḥ. Let everyone be engaged in the Lord’s service. The Supreme Personality of Godhead said,

māṁ hi pārtha vyapāśritya
ye ’pi syuḥ pāpa-yonayaḥ
[Bg. 9.32]

What is wrong if one is sinful? Everyone is eligible to take shelter of the Supreme Lord. If someone thinks that “such and such person is sinful . I should not see his face.” Then who will deliver him? If we reject people thinking them to be sinful, then we are not sama-cittāḥ. How can they become devotees of the Lord? No. Devotional service to the Lord is for everyone. The Supreme Lord Himself says, māṁ hi pārtha vyapāśritya ye ’pi syuḥ pāpa-yonayaḥ [Bg. 9.32] Just because one is born in a sinful species of life he is not qualified? No, he is also qualified. Te ’pi yānti parāṁ gatim [Bg. 9.32]. He too can achieve the supreme destination. Therefore it is the duty of those who are servants of the Lord, who identify themselves to be the Lord’s servants, they should, as Caitanya Mahāprabhu ordered,

āmāra ājñāya guru hañā tāra ei deśa
yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa.
[Cc. Madhya 7.128]

All of you become guru. How we can become guru? Simply, yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa. It is not at all difficult. You simply repeat. Don’t interpret. Kṛṣṇa’s instructions. Whatever Kṛṣṇa has said you simply repeat. You haven’t got to become very clever to interpret in a wrong way to bring ruination for you and for the others. Don’t do it. Simply whatever is spoken there you repeat like a parrot. Then you become guru. Therefore, sama-citta, praśāntā. Praśāntā. Prakṛṣṭa rūpeṇaśāntā—especially peaceful.

Not disturbed by anything. Always peaceful. He has only one goal-how to preach about the Lord’s names, forms, qualities, associates and characteristics all over the world. To do that one has to voluntarily accept many types of difficulties. Still one should not be disturbed. Somehow or other the Lord’s holy names should be spread. satataṁ kīrtayanto māṁ [Bg. 9.14]. Never mind what is there opposition.

satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
[Bg. 9.14]

Praśāntā. Sama-citta. And vimanyava, vimanyava means you become angry sometimes. No. A mahātmā never becomes angry. He knows that the whole world is like that. Nobody wants God. Rather they abuse God or defy Him. What to do. There is evidence of this. Just like Nityānanda Prabhu had delivered Jagāi and Madhāi. They hit Him and He was bleeding. Still He did not reject them. “No problem. You hit Me and made Me bleed. You called Me ill names. Never mind.” Jesus Christ was crucified.

But he didn’t get angry on anyone. Vimanyava. These are the characteristics. Haridāsa Ṭhākura was beaten in twenty-two market places with a stick by Mohammedans. This Kazi. “You are following Hinduism being a Muslim?” This was his fault. This Haridāsa Ṭhakura was a Muslim and the country was ruled by the Muslims. So they arrested him. They chastised him saying “With great fortune you have taken birth in the Muslim family. And now you have become a Hindu? So what could the poor fellow do? He realised that he was in trouble. He replied “O lord, many Hindus also convert into Muslims. What is wrong in it.”

So the king ordered him to be beaten in twenty-two market places. These things have to be tolerated. Prahlāda Mahārāja had to tolerate so much. What to speak of Kazi or someone else, even his own father chastised and tortured him like anything. But Prahlāda Mahārāja was such a vimanyava that despite all this, and his father was killed by the Lord and He asked Prahlāda “My child, ask for any benediction you want.” But he did not ask any boon for himself. He said “Mahārāja,You can give benediction, but I am born in a low class family. If you tempt I will be greedy. I am not a businessman that I would ask something in return for my service to you.

I don’t want anything.” Such a great Prahlāda Mahārāja that he begged forgiveness for his father. He said, “Mahārāja, I must pray one thing. Because my father has committed so many offenses against You, You kindly deliver him.” Just see! Vimanyava. This is vaiṣṇava. Vimanyava. Suhṛdaḥ. He wanted his well being even though he gave him so much trouble. Jesus Christ also said the similar thing “O Lord they do not know what they are doing. Excuse them.” Isn’t something like that? Anyway, the devotees know that people are crazy. They will go on talking badly. But our duty is to teach them how to engage in devotional service so that they may be delivered.

So one should approach such saintly persons and devotees and learn from them. That is tapasya. It is not very difficult. If you find a bonafide spiritual master then by leading your life according to his instruction your life will become perfect. The human form of life will be successful. This is Ṛṣabhadeva’s teaching. Suhṛdaḥ sadhava. Sadhava sādhu bhūṣanaṁ. This is the symptom of a sādhu is titikṣava kāruṇikāḥ. On one hand he has to tolerate many things and on the other hand he has to bestow mercy on others. He has two business.

titikṣavaḥ kāruṇikāḥ
suhṛdaḥ sarva-dehinām
ajāta-śatravaḥ śāntāḥ
sādhavaḥ sādhu-bhūṣaṇāḥ
[SB. 3.25.21]

These are the sādhu’s ornaments. So by practice everything is possible. This is the real duty of the human life. To work hard whole day like dogs and sheeps for sense gratification is not the business of the human life. That’s all for today. We will discuss more later. Thank you very much.

Devotees:
Jai Śrīla Prabhupāda. [end]