NOI – Nectar of Instruction—Part 07

Giriraj Swami: So we just began to discuss Text Five, where three types of devotees are described: one who has just begun to chant the holy name, one who has taken initiation and is practiced to chant the holy name, and one who is perfect in chanting the holy name.

The three divisions are seen in terms of faith and love for Krishna, but in the Madhya-līlā Chapters Fifteen and Sixteen, the three types of devotees or levels of devotees are seen in relation to how they chant the holy name. Srila Prabhupada has quoted some of the statements in the purport, but to get a more complete idea we can read the verses and purports as they appear in the Caitanya-caritāmṛta because in the verse Srila Rupa Gosvami mentions specifically the chanting of the holy name.

jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda        [3 times]

Madhya-līlā Chapter Fifteen,

TEXT 103

gṛhastha viṣayī āmi, ki mora sādhane
śrī-mukhe ājñā kara prabhu — nivedi caraṇe

TRANSLATION

Satyarāja Khān said, “My dear Lord, being a householder and a materialistic man, I do not know the process of advancing in spiritual life. I therefore submit myself unto Your lotus feet and request You to give me orders.”

TEXT 104

prabhu kahena, — ‘kṛṣṇa-sevā’, ‘vaiṣṇava-sevana’
nirantara kara kṛṣṇa-nāma-saṅkīrtana

TRANSLATION

Śrī Caitanya Mahāprabhu replied, “Without cessation continue chanting the holy name of Lord Kṛṣṇa. Whenever possible, serve Him and His devotees, the Vaiṣṇavas.”

COMMENT

Then what was the next question that Satyaraja asked? Yes.

TEXT 105

satyarāja bale, — vaiṣṇava ciniba kemane?
ke vaiṣṇava, kaha tāṅra sāmānya lakṣaṇe

TRANSLATION

Upon hearing this, Satyarāja said, “How can I recognize a Vaiṣṇava? Please let me know what a Vaiṣṇava is. What are his common symptoms?”

TEXT 106

prabhu kahe, — “yāṅra mukhe śuni eka-bāra
kṛṣṇa-nāma, sei pūjya, — śreṣṭha sabākāra”

TRANSLATION

Śrī Caitanya Mahāprabhu replied, “Whoever chants the holy name of Kṛṣṇa just once is worshipable and is the topmost human being.”

PURPORT by Srila Prabhupada

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that simply by chanting the holy name of Kṛṣṇa once, a person becomes perfect. Such a person is understood to be a Vaiṣṇava. With such faith and belief, one may begin a life of Kṛṣṇa consciousness. But an ordinary person cannot chant the holy name of Kṛṣṇa with such faith.

COMMENT

So adau śraddhā – first comes faith. So if one has faith that just by chanting the holy name of Krishna, he can achieve all perfection – he is eligible to chant the holy name.

In the nāma-haṭṭa, Srila Bhaktivinoda Thakura has compared the holy name to a commodity which is sold. Nāma means the holy name and haṭṭa means marketplace. And what is the price that one has to pay to get the holy name? The price is faith – shraddha. And according to how much one can pay, or according to how much faith one has, he will get the corresponding proportion of the holy name’s mercy.

Srila Bhaktivinoda Thakura says that in the material world you can cheat. You can give a counterfeit note for hundred rupees and get an item worth hundred rupees, but in the marketplace of the holy name you cannot cheat. If you make a false show of faith and devotion, you cannot get more than the value of the faith that you actually possess.

So just as there are three stages of Vaishnavas – kaniṣṭhā, madhyam, and uttamā, there are three stages in chanting. The three stages of kaniṣṭhādhikārī, madhyamādhikārī, and uttama-adhikārī are three stages of development of faith. So the three stages of chanting correspond to stages of development of faith in the holy name and other factors.

So the first stage is the phase of offensive chanting, the second phase is the phase of clearing of offenses, and the final stage is the stage of pure chanting. But when one has faith, he can actually begin to chant the holy name.

PURPORT (continued)

With such faith in the holy name one may begin a life of Kṛṣṇa consciousness. But an ordinary person cannot chant the holy name of Kṛṣṇa with such faith. This is confirmed by Srila Rupa Gosvami in his Upadeśāmṛta (5): kṛṣṇeti yasya giri taṁ manasādriyeta. One should accept the holy name of Kṛṣṇa to be identical with the Supreme Personality of Godhead, Transcendence Himself. The holy name of Kṛṣṇa is also identical with Kṛṣṇa and is like a cintāmaṇi. That name is Kṛṣṇa personification of sound and is therefore perfectly transcendental and eternally liberated from material contamination.

COMMENT

Nāma cintāmaṇiḥ kṛṣṇa caitanya-rasa-vigrahaḥ.

PURPORT (continued)

One should understand that the name “Kṛṣṇa” and Kṛṣṇa Himself are identical. Having such faith, one must continue to chant the holy name.

When one is situated on the neophyte platform, one cannot understand the devotional ingredients of a pure, unalloyed devotee. However, when the novice engages in devotional service — especially in Deity worship — and follows the order of a bona fide spiritual master, he becomes a pure devotee. Anyone can take advantage of hearing about Kṛṣṇa consciousness from a pure devotee and thus gradually become purified.

COMMENT

So in the beginning one may have faith in the holy name of Krishna, but he may not understand the ingredients of a pure devotee. But by hearing from a pure devotee, he can gradually understand the science of Krishna, and then he can appreciate pure devotees, and gradually he himself can become a pure devotee.

PURPORT (continued)

A devotee who believes that the holy name of the Lord is identical with the Lord is a pure devotee even though he may be in the neophyte stage. By his association, others may also become Vaiṣṇavas.

COMMENT

So one who has faith, faith in the holy name, faith in pure devotional service, can be considered a pure devotee even though a neophyte because he has shraddha, and uttamā-bhakti begins from shraddha. He may be, not all neophytes are pure devotees but if he has such faith, he can be considered a pure devotee, and because he has faith, he can give faith to others. What you have, you can give to others. So if you have faith, genuine faith, firm faith, you can give faith to others, and therefore by their association with you, their Krishna consciousness can be awakened.

The question may be quick.

Devotee: One confusion I have [Unintelligible]

Giriraj Swami: If he has firm faith, he may be a neophyte because he is new, but very quickly he will associate with devotees, he’ll take initiation, and he’ll be considered an intermediate devotee.

Devotee: [Unintelligible]

Giriraj Swami: Yes, that’s true. Because there are various ingredients of a pure devotee or there are various ingredients of an intermediate devotee. There are various ingredients of the neophyte devotee. So a neophyte devotee may have some ingredients of an intermediate devotee, like we are discussing faith but he may not have the other ingredients of an intermediate devotee like knowing how to deal with other devotees, innocent people, and envious people. That’s true.

PURPORT (continued)

One is known as a materialistic devotee if he simply worships the deity of Hari with faith but does not show proper respect to the devotees and to others. Srila Prabhupada is clarifying what makes someone a neophyte. This is confirmed in Śrīmad-Bhāgavatam 11.2.47:

arcāyām eva haraye

pūjāṁ yaḥ śraddhayehate

na tad-bhakteṣu cānyeṣu

sa bhaktaḥ prākṛtaḥ smṛtaḥ

COMMENT

Śraddhayehate—he worships the deity with faith, but his faith is limited to the deity and to the spiritual master and perhaps to the holy name, but he doesn’t have faith in other devotees.

PURPORT (continued)

Anyone who engages with faith in the worship of the deity of Hari but does not show proper respect to the devotees and to others is known as a materialistic devotee.

na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ

However by associating with the neophyte devotee who believes that the holy name of the Lord is identical with the Lord one can become a devotee also.

COMMENT

So he may lack the qualification of knowing how to make friendship with other devotees, preach to innocent persons, and neglect envious persons, but if he has the qualification of faith in the holy name that the holy name is identical to the Supreme Lord, he can awaken faith in others, and they can also begin devotional service.

PURPORT (continued)

When Lord Caitanya was teaching Sanātana Gosvāmī, He said:

śraddhāvān jana haya bhakti-adhikārī
‘uttama’, ‘madhyama’, ‘kaniṣṭha’ — śraddhā-anusārī
yāhāra komala-śraddhā, se ‘kaniṣṭha’ jana
krame krame teṅho bhakta ha-ibe ‘uttama’
rati-prema-tāratamye bhakta-taratama

“A person who has attained firm faith is a real candidate for advancing in Kṛṣṇa consciousness. According to the faith, there are first-class, second-class and neophyte devotees. One who has preliminary faith is called a kaniṣṭhādhikārī, or a neophyte. The neophyte, however, can become an advanced devotee if he strictly follows the regulative principles set down by the spiritual master. A pure devotee whose faith advances becomes a madhyamādhikārī and uttama-adhikārī.”

COMMENT

When one’s faith expands beyond just the spiritual master and the deity and the holy name to other devotees, then he becomes a madhyam Vaishnava. When his love for the Personality of Godhead extends to everyone, [then he becomes an uttamā Vaishnava.]

PURPORT

[CC. Madhya 22.64, 69, 70]

It is thus concluded that even a neophyte devotee is superior to the karmīs and jñānīs because he has full faith in chanting the holy name of the Lord. Even a neophyte devotee engaged in Deity worship in accordance with the regulations set forth by the spiritual master is in a position superior to that of the fruitive worker and speculative philosopher.

COMMENT

Lord Chaitanya continues:

TEXT 107

eka kṛṣṇa-nāme kare sarva-pāpa kṣaya
nava-vidhā bhakti pūrṇa nāma haite haya

TRANSLATION

“Simply by chanting the holy name of Kṛṣṇa, one is relieved from all the reactions of a sinful life. One can complete the nine processes of devotional service simply by chanting the holy name.”

Devotee: [Unintelligible]

Giriraj Swami: Yes, if one chants the holy name of Krishna perfectly, he can get kṛṣṇa-prema which is the best result he could get from following the other processes.

So every year the residents of Kulīna-grāma used to go to Jagannatha Puri for Ratha-yatra. And the next year they came, they asked Lord Chaitanya the same question. What question?

Devotee: [Unintelligible]

Giriraj Swami: How to recognize a devotee is the second question. What is the first question?

Devotee: [Unintelligible]

Giriraj Swami: Yes, how can I advance in Krishna consciousness?

TEXT 69

kulīna-grāmī pūrvavat kaila nivedana
“prabhu, ājñā kara, — āmāra kartavya sādhana”        [Cc Madhya 16.69]

TRANSLATION

As in the previous year, one of the inhabitants of Kulīna-grāma submitted a petition to the Lord, saying, “My Lord, kindly tell me what my duty is and how I should execute it.”

TEXT 70

prabhu kahe, — “vaiṣṇava-sevā, nāma-saṅkīrtana
dui kara, śīghra pābe śrī-kṛṣṇa-caraṇa”

TRANSLATION

The Lord replied, “You should engage yourself in the service of the servants of Kṛṣṇa and always chant the holy name of Kṛṣṇa. If you do these two things, you will very soon attain shelter at Kṛṣṇa’s lotus feet.”

COMMENT

 The same question and the same answer.

TEXT 71

teṅho kahe, — “ke vaiṣṇava, ki tāṅra lakṣaṇa?”
tabe hāsi’ kahe prabhu jāni’ tāṅra mana

TRANSLATION

The inhabitant of Kulīna-grāma said, “Please let me know who is actually a Vaiṣṇava and what his symptoms are.” Understanding his mind, Śrī Caitanya Mahāprabhu smiled and gave the following reply.

TEXT 72

“kṛṣṇa-nāma nirantara yāṅhāra vadane

sei vaiṣṇava-śreṣṭha, bhaja tāṅhāra caraṇe”

TRANSLATION

“A person who is always chanting the holy name of the Lord is to be considered a first-class Vaiṣṇava, and your duty is to serve his lotus feet.”

PURPORT

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that any Vaiṣṇava who is constantly chanting the holy name of the Lord should be considered to have attained the second platform of Vaiṣṇavism. Such a devotee is superior to a neophyte Vaiṣṇava who has just learned to chant the holy name of the Lord. A neophyte devotee simply tries to chant the holy name, whereas the advanced devotee is accustomed to chanting and takes pleasure in it. Such an advanced devotee is called a madhyama-bhāgavata, which indicates that he has attained the intermediate stage between the neophyte and the perfect devotee. Generally a devotee in the intermediate stage becomes a preacher. A neophyte devotee or an ordinary person should worship the madhyama-bhāgavata, who is a via medium.

In his Upadeśāmṛta (5) Śrīla Rūpa Gosvāmī says, praṇatibhiś ca bhajantam īśam. This means that madhyama-adhikārī devotees should exchange obeisances between themselves.

COMMENT

Of course it also means that a neophyte devotee should offer obeisances to a madhyamādhikārī. Now generally madhyamādhikārī is considered the beginning of pure devotee although in one sense a neophyte can be a pure devotee if he has full faith in the holy name. But because he may still have material leanings towards karma or jnana, a neophyte may not be a pure devotee. But a madhyamādhikārī as described here is a pure devotee, and we will read why he is considered a pure devotee. In what sense he is considered a pure devotee?

PURPORT (continued)

The word nirantara. . .

COMMENT

Kṛṣṇa-nāma nirantara—nirantara means he is constantly chanting the holy name.

PURPORT (continued)

The word nirantara, meaning “without cessation, continuously, constantly,” is very important in this verse. The word antara means “interval.” If one has desires other than a desire to perform devotional service — in other words, if one sometimes engages in devotional service and sometimes strives for sense gratification — his service will be interrupted.

COMMENT

So kṛṣṇa-anuśīlanam means continuous devotional service without any interruption—that is the definition of pure devotional service. So if one continuously engages in devotional service without cessation or without interruption for karma or jnana or anything else, then he can be considered a pure devotee in the sense that he is engaged in pure devotional service without any other engagement. If one has desires, in other words anyābhilāṣitā-śūnyaṁ, he has no other desire.

PURPORT (continued)

If one has desires other than a desire to perform devotional service — in other words, if one sometimes engages in devotional service and sometimes strives for sense gratification — his service will be interrupted. A pure devotee, therefore, should have no desire other than to serve Kṛṣṇa. He should be above fruitive activity and speculative knowledge. In his Bhakti-rasāmṛta-sindhu (1.1.11), Śrīla Rūpa Gosvāmī says:

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu- śīlanaṁ bhaktir uttamā

This is the platform of pure devotional service. One should not be motivated by fruitive activity or mental speculation but should simply serve Kṛṣṇa favorably. That is first-class devotion.

Another meaning of antara is “this body.”

COMMENT

Because we are discussing nirantara—without antara.

PURPORT (continued)

Another meaning of antara is “this body.” The body is an impediment to self-realization because it is always engaged in sense gratification.

COMMENT

So nirantara means he doesn’t descend to the platform of gratifying the senses of the body.

PURPORT (continued)

Similarly, antara means “money.” If money is not used in Kṛṣṇa’s service, it is also an impediment. Antara also means janatā, “people in general.” The association of ordinary persons may destroy the principles of devotional service.

COMMENT

jana-saṅgaś—ṣaḍbhir bhaktir vinaśyati.

PURPORT (continued)

Similarly, antara may mean “greed” — greed to acquire more money or enjoy more sense gratification.

COMMENT

laulyaṁ—ṣaḍbhir bhaktir vinaśyati.

PURPORT (continued)

Finally, the word antara may also mean “atheistic ideas,” by which one considers the temple Deity to be made of stone, wood or gold. All of these are impediments.

In Śrīmad-Bhāgavatam (11.2.46), the intermediate Vaiṣṇava is described as follows:

īśvare tad-adhīneṣu bāliśeṣu dviṣatsu ca

prema-maitrī-kṛpopekṣā yaḥ karoti sa madhyamaḥ

“The intermediate Vaiṣṇava has to love God, make friends with the devotees, instruct the innocent and reject jealous people.” These are the four functions of the Vaiṣṇava in the intermediate stage.

In the Caitanya-caritāmṛta (Madhya 22.64) Śrī Sanātana Gosvāmī is taught:

śraddhāvān jana haya bhakti-adhikārī
‘uttama’, ‘madhyama’, ‘kaniṣṭha’ — śraddhā-anusārī

 “One who is faithful is a proper candidate for devotional service. In terms of one’s degree of faith in devotional service, one is a first-class, second-class or neophyte Vaiṣṇava.”

śāstra-yukti nāhi jāne dṛḍha, śraddhāvān

‘madhyama-adhikārī’ sei mahā-bhāgyavān

“One who has attained the intermediate stage is not very advanced in śāstric knowledge, but he has firm faith in the Lord. Such a person is very fortunate to be situated on the intermediate platform.” (Cc. Madhya 22.67)

rati-prema-tāratamye bhakta-taratama

“Attraction and love for God are the ultimate goal of devotional service.

COMMENT

Rati means bhāva-bhakti and prema means prema-bhakti.

PURPORT (continued)

The degrees of such attraction and love distinguish the different stages of devotion — neophyte, intermediate and perfectional.” (Cc. Madhya 22.71)

An intermediate devotee is greatly attracted to chanting the holy name, and by chanting he is elevated to the platform of love.

COMMENT

In the nine stages the madhyamādhikārī, the middle stage of madhyam Vaishnava is on the platform of niṣṭhā. So when he comes to the platform of niṣṭhā, he is fixed, he won’t fall down, but he’ll continue to make progress generally unless one commits offenses

Devotee: [Unintelligible]

Giriraj Swami: Shraddha, sādhu-saṅga, and bhajana-kriyā are the three stages of kaniṣṭhā. Anartha-nivṛttiḥ, niṣṭhā, ruci, and āsakti are stages of madhyama. Anartha-nivṛttiḥ is the beginning of madhyam, niṣṭhā is the middle of madhyam, and ruci and āsakti are advanced stages of madhyam. And, bhāva and prema are uttamā.

PURPORT (continued)

An intermediate devotee is greatly attracted to chanting the holy name, and by chanting he is elevated to the platform of love.

COMMENT

It sounds like ruci.

PURPORT (continued)

If one chants the holy name of the Lord with great attachment,

COMMENT

That sounds like āsakti.

PURPORT (continued)

[If one chants the holy name of the Lord with great attachment,] he can understand his position as an eternal servant of the spiritual master, other Vaiṣṇavas and Kṛṣṇa Himself. Thus the intermediate Vaiṣṇava considers himself kṛṣṇa-dāsa, Kṛṣṇa’s servant. He therefore preaches Kṛṣṇa consciousness to innocent neophytes and stresses the importance of chanting the Hare Kṛṣṇa mahā-mantra. An intermediate devotee can identify the nondevotee or motivated devotee.

COMMENT

See what we are discussing this can only really be understood by a madhyam Vaishnava because he is systematically studying the scriptures, and he can recognize the distinction between a pure devotee, a mixed devotee, and a non-devotee. Because we’ve already read that a kaniṣṭhā Vaishnava – he doesn’t know how to deal with other devotees or non-devotees. So the instructions that we are discussing are really meant for madhyama Vaishnavas or to help us to become madhyama Vaishnavas because they can understand how to deal differently with devotees and others.

PURPORT (continued)

An intermediate devotee can identify the non-devotee or motivated devotee. The motivated devotee or the nondevotee are on the material platform, and they are called prākṛta. The intermediate devotee does not mix with such materialistic people.

COMMENT

Therefore Rupa Gosvami says that if someone chants the holy name but is on the material platform like some people are, we should offer obeisances in the mind, but we shouldn’t mix intimately with them because they’re on the material platform. They’re considered bhakta-prāya or almost devotees. In one sense, they’re not devotees because actual devotees are transcendentally situated but to show them favor, they’re counted as devotees. Because we are not allowed to mix with non-devotees, so we call them devotees so that they can get some association and become elevated from the material platform to the transcendental platform.

Devotee: [Unintelligible]

Giriraj Swami: Prema-maitrī-kṛpopekṣā yaḥ karoti sa madhyamaḥ. Maitrī means friendship and kṛpā means mercy, so he is a pure devotee in terms of the definition of pure devotional service, so he makes friendships with other pure devotees, and he shows mercy to innocent people which are mixed devotees. I mean there can be an element of friendship, but according to the analysis here, he doesn’t mix with them intimately, but he shows them mercy. Like we discussed in relation to the life member family from Pune. Srila Prabhupada was very anxious to reciprocate with them, engage them in service, and receive them to show them mercy, but he wasn’t anxious to live with them and mingle intimately with them. But because they’re on the material platform, if we tell them they may feel hurt, then our whole purpose will be defeated. Srila Prabhupada didn’t say that we are leaving your house early because my disciples are becoming contaminated by your association. He said that, “I’m not feeling well, and I want to return to Bombay.”

PURPORT (continued)

The intermediate devotee does not mix with such materialistic people. However, he understands that the Supreme Personality of Godhead and everything related to Him are on the same transcendental platform. Actually none of them are mundane.

COMMENT

That means things related to Krishna like the devotees and the paraphernalia of Krishna, the deity, he doesn’t see the deities made of stone, he doesn’t see the caraṇāmṛta as ordinary water, such things that materialistic persons may do.

TEXT 73

varṣāntare punaḥ tāṅrā aiche praśna kaila
vaiṣṇavera tāratamya prabhu śikhāila        [Cc Madhya 16.73]

TRANSLATION

The following year, the inhabitants of Kulīna-grāma again asked the Lord the same question. Hearing this question, Śrī Caitanya Mahāprabhu again taught them about the different types of Vaiṣṇavas.

TEXT 74

yāṅhāra darśane mukhe āise kṛṣṇa-nāma

tāṅhāre jāniha tumi ‘vaiṣṇava-pradhāna’

TRANSLATION

Śrī Caitanya Mahāprabhu said, “A first-class Vaiṣṇava is he whose very presence makes others chant the holy name of Kṛṣṇa.”

PURPORT

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that if an observer immediately remembers the holy name of Kṛṣṇa upon seeing a Vaiṣṇava, that Vaiṣṇava should be considered a mahā-bhāgavata, a first-class devotee. Such a Vaiṣṇava is always aware of his Kṛṣṇa conscious duty, and he is enlightened in self-realization. He is always in love with the Supreme Personality of Godhead, Kṛṣṇa, and this love is without adulteration. Because of this love, he is always awake to transcendental realization.

The madhyama-adhikārī Vaiṣṇava can awaken others to Kṛṣṇa consciousness and engage them in duties whereby they can advance.

COMMENT

So, even a kaniṣṭhā Vaishnava who has shraddha can inspire shraddha in others, and they can awaken to Krishna consciousness. But because the kaniṣṭhā Vaishnava doesn’t systematically study the scriptures, he can’t really guide them to further advancement but the madhyam Vaishnava systematically studies the scriptures, and he can instruct others in the practices of devotional service, and thus they can gradually advance.

PURPORT (continued)

The madhyama-adhikārī Vaiṣṇava can awaken others to Kṛṣṇa consciousness and engage them in duties whereby they can advance. It is therefore said in the Caitanya-caritāmṛta (Madhya-līlā, chapter six, verse 279):

lohāke yāvat sparśi’ hema nāhi kare

tāvat sparśa-maṇi keha cinite nā pare

“One cannot understand the value of touchstone until it turns iron into gold.” One should judge by action, not by promises. A mahā-bhāgavata can turn a living entity from abominable material life to the Lord’s service. This is the test of a mahā-bhāgavata. Although preaching is not meant for a mahā-bhāgavata, a mahā-bhāgavata can descend to the platform of madhyama-bhāgavata just to convert others to Vaiṣṇavism. Actually a mahā-bhāgavata is fit to spread Kṛṣṇa consciousness, but he does not distinguish where Kṛṣṇa consciousness should be spread from where it should not. He thinks that everyone is competent to accept Kṛṣṇa consciousness if the chance is provided.

COMMENT

The other day I told about the man who met Srila Prabhupada in Indore and was upset by the fact that Srila Prabhupada was criticizing some popular religious figures of India. And the man told Srila Prabhupada, “You should be sama-darśinaḥ. You should see everyone equally; you shouldn’t criticize some and appreciate others, but you should see all equally.” And Srila Prabhupada replied. . . And the man quoted the verse—vidyā-vinaya-sampanne brāhmaṇe gavi hastini—that one should see equally a gentle and learned brahman, an elephant, a cow, a dog, and a dog eater, which is the vision of a mahā-bhāgavata. So Srila Prabhupada replied that, “Why is someone born as a brahman and why is someone born as a dog eater? Say one is born as a brahman because of his pious activities, and one is born as a dog eater because of his sinful activities. So. to say that one sees them equally is to say that the person does not distinguish between pious activities and sinful activities. As a mahā-bhāgavata, he sees everyone to serve in Krishna, he doesn’t make any distinction, and therefore he sees no need to preach.” So Srila Prabhupada said, “But I’m not on that platform. I see that someone is doing nonsense, and I say he should stop.” Then the man was still upset because Prabhupada was criticizing some of the popular religious figures of India, and Srila Prabhupada was saying “I’m not saying, Krishna is saying. na māṁ duṣkṛtino mūḍhāḥ—if you don’t surrender to Krishna, you are this and you’re that.” And so the man was saying, “You shouldn’t just repeat; you should make your own contribution.” And Srila Prabhupada says. . . The man said, “Every acharya should make some contribution.” He [Srila Prabhupada] said, “No, I’ve made no contribution. I simply repeat what Krishna and the previous acharyas have said.” But then as the conversation evolved, Srila Prabhupada said or someone in the assembly said that Srila Prabhupada had, or pointed out that Srila Prabhupada had claimed disciples from all over the world, and the man was very impressed. And then Srila Prabhupada said, “That is my sama-darśinaḥ—that I made Krishna consciousness available to everyone without discrimination, and that is my contribution.” Srila Prabhupada ki jaya!

So here, Srila Prabhupada is saying the same thing in more scholarly language that although a mahā-bhāgavata is not meant to preach, he is the best one to preach because he makes no distinction as to where Krishna consciousness should be spread or where Krishna consciousness should not be spread. And that’s where his equal vision or his broad vision is manifest. He doesn’t deny anyone the chance to serve Krishna.

PURPORT

A neophyte and an intermediate devotee should always be anxious to hear the mahā-bhāgavata and serve him in every respect.

COMMENT

That is also stated in Upadeśāmṛta.

PURPORT (continued)

The neophyte and intermediate devotees can gradually rise to the platform of uttama-adhikārī and become first-class devotees. Symptoms of a first-class devotee are given in Śrīmad-Bhāgavatam.

COMMENT

Which reference we’ve already read.

PURPORT (continued)

When teaching Sanātana Gosvāmī, the Lord further said:

śāstra-yuktye sunipuṇa, dṛḍha-śraddhā yāṅra

‘uttama-adhikārī’ se tāraye saṁsāra

“One who is expert in the Vedic literature and has full faith in the Supreme Lord is an uttama-adhikārī, a first-class Vaiṣṇava, a topmost Vaiṣṇava who can deliver the whole world and turn everyone to Kṛṣṇa consciousness.” (Cc. Madhya 22.65) With great love and affection, the mahā-bhāgavata observes the Supreme Personality of Godhead, devotional service and the devotee.

COMMENT

He doesn’t see innocent people; he doesn’t see envious people; he only sees the Supreme Personality of Godhead, devotional service, and devotees.

PURPORT (continued)

He observes nothing beyond Kṛṣṇa, Kṛṣṇa consciousness and Kṛṣṇa’s devotees. The mahā-bhāgavata knows that everyone is engaged in the Lord’s service in different ways. He therefore descends to the middle platform to elevate everyone to the Kṛṣṇa conscious position.

COMMENT

So are there any questions or comments?

Devotee: Was there a reference that you just read about the kaniṣṭhā who doesn’t have faith in the holy name, therefore he cannot instill faith in others. Or because he doesn’t systematically study sastra, so he cannot elevate them faster. Did you just read that??

Giriraj Swami: In the purport, Srila Prabhupada quotes Srila Bhaktisiddhanta Sarasvati Thakura that one who has firm faith in the holy name that the holy name is Krishna, and that by once chanting the holy name, one can become perfect, he is considered a pure devotee although in the neophyte position, and by his association others can awaken to Krishna consciousness. So I commented that because he has shraddha, he can give shraddha to others, and when they get shraddha they can begin Krishna consciousness.

Devotee: Then if he is not systematically studied [Unintelligible]

Giriraj swami: Then he will have to take them to some other devotees who can give the person further guidance, or tell them to read Srila Prabhupada books if no other devotees are available, or both really. Yes.

Devotee: [Unintelligible]

Giriraj Swami: The Lord has a mission –

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge.        [Gītā 4.8]

So although he tends to see everyone engaged in the service of the Lord, but sometimes out of affection for the Lord and identification with the Lord’s mission, he takes up the mission as many of the followers of Chaitanya Mahaprabhu. And it’s not that they. . . as an example, it’s not that they always act on the same platform. Like for six years Chaitanya Mahaprabhu traveled throughout south India and preached, but then He came back to Jagannatha Puri. And in Gambira, He was experiencing the mood of Srimati Radharani and separation from Krishna. And then He didn’t preach in the same way as when He was touring in south India. So sometimes when. . . Tomorrow we’ll have to discuss more. But sometimes the person may act on the platform of uttamā Vaishnava, and sometimes the same devotee may act on the platform of madhyam Vaishnava.

Devotee: [Unintelligible]

Giriraj Swami: No, the uttamā Vaishnava has firm faith in Krishna and full knowledge of scripture. So you just said that they. . . Are you saying they didn’t have full knowledge of scripture?

Devotee: Yes

Giriraj swami: Oh, they had full knowledge of scripture without reading the books. The knowledge was revealed automatically. And many learned scholars used to consult Srila Gaura Kishore dasa Babaji Maharaja and ask questions. Srila Bhaktisiddhanta Sarasvati Thakura says that. One refers to. . . The next verse I didn’t read it, but the next verse is:

TEXT 75

krama kari’ kahe prabhu ‘vaiṣṇava’-lakṣaṇa
‘vaiṣṇava’, ‘vaiṣṇavatara’, āra ‘vaiṣṇavatama’        [Cc Madhya 16.75]

TRANSLATION

In this way, Śrī Caitanya Mahāprabhu taught the distinctions between different types of Vaiṣṇavas — the Vaiṣṇava, Vaiṣṇavatara and Vaiṣṇavatama.

COMMENT

Vaiṣṇavatara means better. And Vaiṣṇavatama means best. Vaishnava, better Vaishnava, and best Vaishnava.

TRANSLATION

He thus successively explained all the symptoms of a Vaiṣṇava to the inhabitants of Kulīna-grāma.

Devotee: I was just wondering if [Unintelligible] access mercy

Giriraj Swami: The capacity that a devotee has to understand Srila Prabhupada’s instructions or get Srila Prabhupada’s mercy depends on the devotee—how advanced he is. It’s not limited by the fact that he wasn’t initiated by Srila Prabhupada or by the fact that Srila Prabhupada is not physically present. But there will be a process by which he can make advancement so that he can get more mercy and more instruction from Srila Prabhupada, and the process will involve surrender to the guru, taking initiation from the guru, taking instruction from the guru, and inquiring all the different items. In other words, he cannot jump over.

Devotee: [Music]

Giriraj Swami: We should aspire to get Srila Prabhupada’s mercy and understand Srila Prabhupada’s instructions. Certainly. But why stop there? Why not Srila Bhaktisiddhanta Sarasvati Thakura’s mercy, Srila Bhaktivinoda Thakura’s mercy, Rupa Gosvami’s mercy by our spiritual master’s mercy, by Srila Prabhupada’s mercy.

Devotee: [Inaudible]

Giriraj Swami: Mercy is the same. Srila Prabhupada gave the example of a tree that has many leaves. He was speaking about even his own disciples becoming gurus, but he was saying that if you take different leaves from the same tree, and you take the juice out of the leaves, the taste will be the same so you know they’re coming from the same tree. So we are coming on the same tree. The mercy should be the same.

So tomorrow we will discuss. . . Now we’ve had a survey of how to recognize kaniṣṭhā Vaishnava, madhyam Vaishnava, and uttamā Vaishnava. So tomorrow we will discuss how we should relate to each, and especially how to relate to the spiritual master. 

Devotee: [Unintelligible]

Giriraj Swami: Sorry to disappoint you. Because I hadn’t planned to teach a full four weeks course, I didn’t plan to have a midterm test. You’ve given me an idea now. I’ll have to think about it, but not tomorrow. Not tomorrow. You retracted it? Okay, no midterm examination. Srila Prabhupada ki jaya! Gaura premānande Hari Haribol!!