SB 4.12.7 – A Devotee Accepts Mercy from Krishna Only

Giriraj Swami: 

oṁ namo bhagavate vāsudevāya
oṁ namo bhagavate vāsudevāya
oṁ namo bhagavate vāsudevāya

Sri Sri Radha-Gokulananda ki jaya!

Sri Gaura-Nitai ki jaya!

Srila Prabhupada ki jaya!

Reading from Śrīmad-Bhāgavatam, Canto Four, Chapter Twelve. “Dhruva Mahārāja Goes Back to Godhead,”

TEXT 7

vṛṇīhi kāmaṁ nṛpa yan mano-gataṁ

mattas tvam auttānapade ‘viśaṅkitaḥ

varaṁ varārho ‘mbuja-nābha-pādayor

anantaraṁ tvāṁ vayam aṅga śuśruma

TRANSLATION

My dear Dhruva Mahārāja, son of Mahārāja Uttānapāda, we have heard that you are constantly engaged in transcendental loving service to the Supreme Personality of Godhead, who is known for His lotus navel. You are therefore worthy to take all benedictions from us. Please, therefore, ask whatever benediction you want from me without hesitation.

PURPORT by Srila Prabhupada

Dhruva Mahārāja, the son of King Uttānapāda, was already known throughout the universe as a great devotee of the Lord, constantly thinking of His lotus feet. Such a pure, uncontaminated devotee of the Lord is worthy to take all the benedictions that can be offered by the demigods. He does not have to worship the demigods separately for such benedictions. Kuvera is the treasurer of the demigods, and he is personally offering whatever benediction Dhruva Mahārāja would like to have from him. Śrīla Bilvamaṅgala Ṭhākura stated, therefore, that for persons who engage in the devotional service of the Lord, all material benedictions wait like maidservants. Mukti-devī is just waiting at the door of the devotee to offer liberation, or more than that, at any time. To be a devotee is therefore an exalted position. Simply by rendering transcendental loving service unto the Supreme Personality of Godhead, one can have all the benedictions of the world without separate endeavor. Lord Kuvera said to Dhruva Mahārāja that he had heard that he was always in samādhi, or thinking of the lotus feet of the Lord. In other words, he knew that for Dhruva Mahārāja there was nothing desirable within the three material worlds. He knew that Dhruva would ask for nothing but to remember the lotus feet of the Supreme Lord constantly.

[Prayers]

Dhruva Maharaja engaged fully in the service of the Lord, and in the end, he was offered all benediction by the treasurer of the demigods, Kuvera. Kuvera controls immense wealth, practically unlimited wealth, and Dhruva Maharaja could have taken any benediction from him, but he did not take any benediction. He simply requested that he remain always in Krishna consciousness, engaged in devotional service to Sri Krishna.

So, one who engages wholly and solely in devotional service is offered all material benefits, even up to the point of liberation. But specifically, because he is engaged wholly and solely in the service of the Lord, he does not want anything other than pure devotional service. So, one who engages exclusively in devotional service derives all the results of engaging in other practices without separate endeavor. Srila Rupa Gosvami has defined pure devotional service, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam. Pure devotional service is without any other motive except to serve and please Krishna, and it is without any other activity like fruitive work, mental speculation, austerities, ashtanga-yoga, or whatever. So, someone might think, well, if I don’t engage in karma or if I don’t engage in jnana or if I don’t engage in yoga, I may miss something. But the fact is the opposite. If one engages wholly and solely in devotional service, he will not miss anything. The karmis desire material opulence, but the devotee, without separate endeavor, is offered all sorts of material opulence. The jnani wants liberation, but the devotee, without separate endeavor, is automatically liberated. And the yogis desire mystic powers, and the pure devotee is given mystic powers by the grace of the Lord, although he chooses not to use them. He prefers to depend wholly and solely on the mercy of the Lord.

So, we should not think that if we do not engage in fruitive work, or mental speculation, or ashtanga-yoga, or any process besides devotional service, that we will miss anything. We will not miss anything, but actually, we will get everything. Therefore, pure devotees have no anxiety. They know that Krishna will protect them in all circumstances, and therefore they simply engage in the service of the Lord heart and soul, knowing that whatever they need, Krishna will provide. And they are surrendered to whatever Krishna decides. Krishna may give, or He may not give. Not that the devotees are just waiting for Krishna to give, and then if He does not give, they reject Him. No, they accept whatever the Lord decides. He may give, or He may not give. Of course, generally, Krishna wants to give. He wants to reciprocate with the loving service of the pure devotee, but He is free to give or not to give, and the devotee accepts whatever Krishna decides.

Therefore, Srila Rupa Gosvami has given a very nice prayer in which he compares Lord Krishna to the rain cloud. Of course, Krishna has the complexion of a monsoon cloud, so the comparison is very appropriate. And he compares himself to a chataka bird. The chataka bird does not take water from anywhere except the cloud. Actually, the bird just hovers underneath the cloud, waiting for some drops of water to come in his beak. So, Srila Rupa Gosvami gives the example that just as the chataka bird will not take water from anywhere except the cloud, and although sometimes the cloud does not give water, sometimes the cloud gives thunderbolts, but still, the chataka bird does not leave the cloud. So, in the same way, the devotee does not take mercy from anywhere or anyone except Krishna. And even if Krishna does not give mercy, even if He gives trouble to the devotee, still, the devotee will never leave Krishna. He will never look for mercy anywhere else. He will never look for mercy in the material world. So, the devotee depends fully on the mercy of the Lord, and even if the Lord does not give mercy, even if the cloud does not give rain, but instead the cloud gives thunderbolts, still the chataka bird will never leave the cloud. He will simply wait for rain from the cloud. And similarly, the devotee, even if Krishna superficially does not give mercy, even if apparently He gives difficulty, the devotee never leaves Krishna. He never looks for mercy anywhere else from the material world, or any material person, or even demigod.

So, devotees engage wholly and solely in the service of the Lord, and they depend wholly and solely on the mercy of the Lord. But although the devotee places no demands upon the Lord, the Lord is actually pleased to fulfill the desires of the devotee. Of course, the devotee has no other desire than devotional service, but still, the Lord fulfills the devotee’s desire to serve the Lord more and more, and the Lord will give the devotee all facility for serving Him. There are many examples of pure devotees who are offered benedictions, what to speak of from demigods, but from the Supreme Personality of Godhead Himself, but they refused to accept any benediction. Because they were so satisfied in the transcendental loving service of the Lord they had no desire for anything else. The Sixth Chapter of the Bhagavad-gītā also confirms that when one attains to the state of Krishna consciousness, he feels that there is no greater gain; there is nothing more to achieve. And even in the midst of the greatest calamity, he is not shaken, because although externally or superficially there may be calamities, but actually there cannot be any calamity for a devotee in Krishna consciousness, because Krishna consciousness is everything for him, and no one can take Krishna consciousness away from him. So, how could there be any calamity? So therefore, Bhagavad-gītā says that even in the midst of the greatest calamity, he who has achieved the stage of Krishna consciousness is not shaken, because only one thing matters to him: Krishna consciousness. And he has it, and no one can take it from him, so nothing can shake him.

Srila Prabhupada tells the story that when Alexander the Great was conquering in all directions, he came to India. And just on the precincts of Bharata, he saw one yogi in meditation, and Alexander the Great was very impressed. So he asked the yogi in the same way, “What would you like from me? I am Alexander the Great. I can give you anything. What would you like?” And the yogi replied, “Just move a little to the side; you are blocking the sun.” So he was so absorbed in samadhi, he was so blissful in spiritual consciousness, he didn’t want anything. He was fully satisfied. So this is devotee. He has Krishna consciousness, he doesn’t want any more, and he can never have any less, because no one can take Krishna consciousness from him. So he is equal in every situation. Once, King Chitraketu was passing over the abode of Lord Shiva in a celestial airplane. And he saw Lord Shiva was seated before an assembly of great sages and saintly persons, and he was keeping Parvati on his lap. So Chitraketu Maharaja was struck with wonder that Lord Shiva is the personification of religious principles, and he is sitting in an assembly of great sages and saintly persons. How could he be keeping Parvati on his lap? So Parvati understood that King Chitraketu had some doubts about her husband, Lord Shiva, and by her power, she caused Chitraketu to descend from his airplane. And she proceeded to curse him to fall down from his exalted position and actually take birth as a demon. But Chitraketu, as a pure devotee, did not protest at the curse of Mother Parvati. In fact, he said that, “You are our mother, so we will accept whatever you order. We will take your order on our head.” And thus, by the curse of Parvati, he fell down, superficially, he fell down and took birth as a demon, Vṛtrāsura.

So Lord Shiva, he understood that Chitraketu was not exactly being offensive, but he was just wondering how is it possible. But Parvati thought he was being offensive and cursed him. So Lord Shiva wanted to glorify Chitraketu and indirectly chastise Parvati by saying that although you cursed him and he accepted your curse, but actually his position is greater. Therefore, Lord Shiva told Parvati,

nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ 

[SB 6.17.28]

That those who are fully devoted to Lord Narayana, for those who are fully absorbed in God consciousness, nārāyaṇa-parāḥ sarve na kutaścana bibhyati, they are always equipoised, they are not disturbed in any situation. Svargāpavarga-narakeṣv api tulyārtha-darśinaḥ, and they see heaven, liberation, and hell all the same. They see no difference, because, as Srila Prabhupada explains, they live neither in heaven nor in hell, but they live in Krishna consciousness. They live in Krishna’s service, and therefore they don’t care where they go, whether they are in heaven or in hell or liberated, because they serve Krishna wherever they are. Just like Srila Prabhupada told the story of the sadhu who gave different blessings to different persons. So, one of the persons was a devotee, and the sadhu gave the blessing to him, jivo va maro va, that you may live or you may die. It does not matter, because in the present life you are serving the Lord and you are happy, and in the next life, you will serve the Lord, and you will be happy. So, jivo va maro va, you may live or you may die. It makes no difference. So, the devotee is the same in life or in death, in heaven or in hell. He is the same. Therefore, he has no fear in them, rather he is free to engage himself fully in the service of the Lord without any other considerations.

So, in preaching Krishna consciousness, we should be in the same mood. We should be ready to go anywhere and everywhere to preach, because actually, we are not anywhere in the material world when we are engaged in the Lord’s service. And devotees go, actually, to hell. Especially Narada Muni, is mentioned. He moves freely throughout the universe, playing on his stringed instrument, vina, and sometimes he goes to hell, also, and preaches to the residents of hell. Maharaja Yudhisthira also went to hell, and the residents of hell were so pleased with the presence of Maharaja Yudhisthira that when he was ready to leave, they asked him to stay. They wanted the association of the devotee even in hell. And devotees don’t mind where they are as long as they can serve Krishna. Once, one disciple was asking Srila Prabhupada about Srila Prabhupada’s program, would he like to go here; would he like to go there? Srila Prabhupada replied that, “You can take me anywhere. I am like a cow. So wherever you take me, I have to give milk. So it doesn’t matter to me where you take me.” So, devotees should have no attachment, no aversion. They should be equal in all circumstances and engage in the service of the Lord in preaching Krishna consciousness and chanting the holy names.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Are there any questions or comments?

Devotee: [Unintelligible 00:31:55]

Giriraj Swami: Well, there is a difference between karma and karma-yoga. In karma, one works in a particular way to get some fruit to enjoy, whereas in karma-yoga, one wants to work in a particular way, and he does work in a particular way, but he gives the fruit to Krishna. Though again, there is niṣkāma-karma-yoga, which means that he gives all the fruits to Krishna, otherwise there is karma-yoga where one keeps some of the fruit and gives some of the fruit to Krishna. But karma-yoga means that one is attached to a particular type of work but, he does it for Krishna. And a pure devotee, even if he has a preference for a particular type of work, but if he understands that Krishna wants him to do some other work, he will do it. But, someone who is attached to a particular type of work, if he is not allowed to do it, he might become disturbed. So therefore, Krishna says that we should not disturb him, but we should let him do his work which he likes, but give the fruits to Krishna.

Devotee: But in that case, that is not pure devotional service.

Giriraj Swami:  Well, according to Vedic scholars, niṣkāma-karma-yoga is like the threshold of bhakti. Pure devotional service is rare, and to work and give the fruit to Krishna is not only beneficial, but also elevated.

Devotee: [Unintelligible 00:35:35]

Giriraj Swami: So, you are making a comment?

Devotee: That is correct. [Unintelligible 00:36:28]

Giriraj Swami: He says that although, personally, a devotee is equal in every circumstance, but he may accept a position that is more favorable for devotional service and reject a position which is less favorable.

Yes, Srila Prabhupada says in the beginning he tried to establish Krishna consciousness in India, but because the people of India were so preoccupied with politics and enamored of the political leaders, they were not receptive. So, he went to America. So, personally, he would have been happy just to stay in Vrindavan. So definitely he wasn’t going to America for any personal interest. But yes, he was thinking, where is the best place to preach, and so he thought, at the time, that America is more favorable. So he should go there.

Devotee: Guru Maharaja, what is the factor that contributes to one devotee who wants to be sincere in devotional service just by every situation for him to become equipoised and render devotional service?

Giriraj Swami: Well, first you asked what makes a devotee sincere. So, Srila Prabhupada said that following all of his instructions, however big or small. And then you asked, how can a devotee be equipoised in every situation. By being Krishna conscious. Of course, we have to tolerate, because as long as we have the body, there will be disturbances. So, even pure devotees perceive the conditions of the body, but we have to tolerate. There will be bodily disturbances, mental disturbances, enemies, so we have to tolerate and go on with our devotional service.

Devotee: But seemingly we can say that we are engaged in devotional service. We are trying to be sincere, according to the Prabhupada, and also engaging in devotional service, but yet, difficulties are there.

Giriraj Swami: Well, there will always be difficulties. Are you saying that, when you say difficulties are there, you mean difficulties that we get disturbed? That difficulty? Or difficulty in the sense that difficulties from the material nature are there?

Devotee: I was thinking, say for myself, I really want to serve the devotees and the Lord, but yet, at times I get disturbed through the mind or through some other type of happening. That means I am not sincere. Does it mean that, or I am not that ready to. . .How you are to assess that situation? What does it mean?

Giriraj Swami: Assuming that the difficulties are not coming from Krishna, but the difficulties are coming from material nature, and you want to do some service, but difficulties arise and you become discouraged and then you don’t do the service. So is it because you are not sincere, or just because you are too neophyte? Well, I would say that maybe your desire is not strong enough. And the weakness of the desire could either be attributable to being neophyte or insincere. But definitely, if one’s desire is strong, then he won’t be discouraged by external factors. Srila Prabhupada gives the example that suppose you want to meet your friend, but there is heavy rain, so you tolerate the heavy rains, because you want to meet your friend. Well, that is austerity. So sometimes in the course of Krishna’s service, we have to perform austerities but we don’t mind, because in the end we will meet our friend. But if you are not very attached to your friend; if your friend is not very important to you, and there is a heavy storm, you might think, Well, better just stay in the house.

Devotee: [Unintelligible]

Giriraj Swami: Yes. And by hearing and chanting and rendering service one’s desire to serve becomes stronger. And of course, saṅgāt sañjāyate kāmaḥ, desire develops from association. So the more we associate with pure devotees, or devotees whose desire to serve is stronger, then the more we will get the same desire.

Sundarlala dasa: [Unintelligible 00:43:30]

Giriraj Swami: Sundarlal Prabhu says that, earlier in the story of Dhruva Maharaja understood that he would be deprived of his kingdom he went to his mother, and his mother suggested he go to the forest and find God, and God could help him. So Srila Prabhupada explains that simply lamenting will not help. If there is some problem we should look for a solution.

Mukta Purusha dasa: [Unintelligible 00:44:50]

Giriraj Swami: Yes. Mukta Purusha Prabhu quotes one verse from the Eleventh Canto of Śrīmad-bhāgavatam, that one who engages in pure devotional service will be successful, just like the person who closes his eyes and runs fast, but who will not stumble or fall. So the purport of the verse as explained by Srila Visvanatha Cakravarti Thakura is that the devotee is aware of other processes like karma and jnana and yoga. But he closes his eyes to them, and he just goes forward exclusively in devotional service. But the fact that he closes his eyes to karma and jnana and yoga will not cause him to stumble or fall. And Srila Visvanatha Cakravarti Thakura comments that the example is not that he has no eyes or he is blind. He has eyes which means he knows that karma is there, yoga is there, jnana is there, everything else is there, but he closes his eyes to them purposely and just goes forward in bhakti. And such a person who closes his eyes to karma and jnana will not stumble or fall. In other words, bhakti itself is sufficiently strong that the devotee does not need to take help from karma or jnana. Very appropriate example.

Krishna Chandra dasa: Guru Maharaja, according to the purport where Srila Prabhupada—or even the verse where [Break in audio 00:49:28]

Giriraj Swami: Krishna Chandra Prabhu says that Dhruva worshiped the Supreme Personality of Godhead, and the Supreme Personality of Godhead could give him all benedictions, so why is the demigod Kuvera offering benedictions?

Well, when Krishna is pleased all the demigods are also pleased. And although Krishna could give everything, Himself, the demigods also being pleased, want to offer some benediction to the devotee, because they are all individual. A poor man may give ten cents in the Deity collection box. Why? Not because the Deity needs it, but because the person wants to make an offering to the Deity. So similarly, although a devotee may not need anything, because whatever he needs he gets from the Supreme Personality of Godhead, but still, even the demigods want to serve the devotee. In fact, Srila Prabhupada indicates in the purport that Kuvera knew that Dhruva would not accept any benediction, but still, because he was pleased with the devotee he wanted to offer some service to the devotee. Not because the devotee needed anything, but he wanted to do some service; or offer some service.

Advaita Krishna dasa: [Unintelligible 00:51:58]

Giriraj Swami: No, not necessarily. Advaita Krishna Prabhu says that, coming back to the other point about karma-yoga and bhakti-yoga, I would give the example that a person is cultivating a garden and a mango tree. And the mango tree will give one hundred fruits. So, someone may offer one fruit to the Deity; ten fruits; fifty fruits; seventy-five fruits. So, that is karma-yoga, but still he is keeping something for himself. But, if someone offers all one hundred fruits to the Deity, and he decides, “I will just accept whatever prasāda comes.” Then that is niṣkāma-karma-yoga. But if someone comes and say, “Now, we don’t need you to cultivate mangoes anymore. Not that we don’t need you to cultivate mangoes anymore, but Krishna needs you more to preach.” And if he says that, “I can’t give up my work, but I will give them mangoes. The preachers can eat the mangoes.” So, in one sense he is preaching indirectly. He is preaching, because he is serving preachers. But actual surrender means that whatever Krishna wants we are prepared to do. Now, in the Third Chapter of the Bhagavad-gītā, Lord Krishna says that although He has no need to work, but He does work to set an example for others. And sometimes a surrendered soul, acting under the guidance of the spiritual master, will maintain a certain position in society under the instructions of the spiritual master—not necessarily because he is attached, but because the spiritual master wants him to be in that position.

So, I think of two cases which are somewhat similar. In the very early days of the movement, Satsvarupa Maharaja worked for the Welfare Department. And although he kept wanting to give up his job, Srila Prabhupada would not let him, because Srila Prabhupada wanted people to know that one can be a devotee, and at the same time, have a responsible position in society. And maybe Srila Prabhupada knew that the temple had no source of income except for the pay that Satsvarupa Maharaja got through from the department. Another time, Ambarish Prabhu, Henry Ford’s great grandson, came to Bombay. He was serving Srila Prabhupada, and before he left back to Detroit, he asked Srila Prabhupada what he should do when he goes back, because he was wearing saffron, he was serving just like a brahmachari. And Srila Prabhupada replied that “When you go back you should do some business,” working in the family’s—concerned with the Ford Motor Company. Anyway, I am Ambarish clarified, “Well, do I have to work in the family business, or can I do some other business?” And Srila Prabhupada said, “You can do some other business.” Then Ambarish asked, “Well, what about association? How will I get my association?” And Srila Prabhupada replied that, “While you are working, if you are thinking you are doing this for Krishna, that will be your association.” 

So we cannot conclude that anyone in any position of varnashrama is not surrendered. We cannot say that a brahmachari in the temple is surrendered and a grihastha outside the temple is not surrendered. We just cannot judge by the person’s position in varnashrama, because devotional service is transcendental. And we also cannot conclude that Krishna or the spiritual master, Srila Prabhupada, would want everyone to act like a brahmachari or sannyasi, or act like a brahman. So we can’t come to any conclusion just by seeing what the person’s position in varnashrama is. And as you suggested, the main consideration is the order of the spiritual master. So, if the spiritual master orders a disciple to continue to work, for example, we cannot necessarily know what is in the mind of the spiritual master when he gave the instruction. But as long as the disciple follows the instruction he is perfect. So, we can’t speculate and conclude that he is on a lower level; that if he was more advanced, the spiritual master would have given another instruction. We can’t really speculate. For the sake of understanding, we discuss so many intricacies, but when Srila Prabhupada was actually present, basically he was just seeing everyone was engaging in service, and he was encouraging everyone. And basically, he recognized people who were contributing to the movement, in whatever way, and there wasn’t really a culture or a mentality of judging; it was more encouraging and working together.

Devotee: Every while, you can say it is all a question of surrender where the spiritual master, according to circumstances, time, and situation is giving instruction to the disciple, the devotee, and the devotee surrenders according to that particular instruction which may, some time later, change, and he asked him to surrender. 

Giriraj Swami: Yes. The disciple is surrendered to the instruction of the spiritual master, and the instruction of the spiritual master may change. For some time, Srila Prabhupada told Satsvarupa Maharaja to keep his job, but eventually he allowed him to give up his job. Sorry to use my own example, but I was serving Srila Prabhupada in India, and a very senior disciple of Srila Prabhupada came to Bombay, and basically he started to advise me very strongly that I am just wasting my time in India. I should come back to America, and I could do much more there. And he was such an influential person that I became confused as to what I actually should do. And I was thinking about it and trying to come to some conclusion. I could not come to any conclusion, so then I went to Srila Prabhupada, and I asked him. Actually, at the time, Srila Prabhupada was taken his massage. Srila Prabhupada gave the answer that suppose you are massaging Krishna’s left leg, then you might think well, now let me massage Krishna’s right leg. And he said both are service, but Krishna may want you to massage His left leg more. So, I understood that Srila Prabhupada was saying that either serving Krishna in India or serving Krishna in America, both were service. But Krishna might want me to do more service in India. So then, I chose—understanding that that is what Krishna wanted; that is what Prabhupada wanted—and then and there decided, “Well, I will just continue in India.” And then, Srila Prabhupada directly said that, “For now, our main work is in India.” And by comparing India to the left leg and America to the right leg, he was saying even if we think America is better or more important than India, but still, Krishna way want more massaging on the left leg.

Devotee: [Unintelligible 01:03:59]

Giriraj Swami: Did everyone hear the story? It should be good to have a second microphone so that the questions and comments can be amplified. Sundarlal Prabhu told the story he heard from Dina Bandhu Prabhu, from Vrindavan. Srila Prabhupada asked one disciple to prepare halavah. So the disciple did not prepare suji halavah, which is the usual, but he prepared halavah with some other grain. And when he brought it before Srila Prabhupada, Srila Prabhupada rejected it and said, “Halavah means suji. You take this away. I don’t want to see this.” So the disciple was very broken-hearted, so he went into the temple and he started to cry in front of a picture of Srila Bhaktisiddhanta Sarasvati Thakura. Then after some time, Srila Prabhupada called for him, and he said, “All right, let me try that other halavah.” So he tried it, and he liked it. And he liked it so much he said, “Okay, bring seconds.” And he had the seconds, and he asked for more. He said, “Bring thirds,” and he had more. So Sundarlal Prabhu asks, “Is this an example of the spiritual master changing an instruction?”

I wouldn’t personally see it quite like that. I would see it more as the spiritual master encouraging the disciple. That the disciple had prepared the halavah with all good intentions thinking that Srila Prabhupada would like the other grain, although actually, Srila Prabhupada wanted suji halavah. But again, because the disciple was so sincere, ultimately, although Srila Prabhupada probably really did want suji halavah, but to reciprocate with the disciple’s sincere desire to serve and please Srila Prabhupada, he accepted the other halavah and relished it. But as a rule, Srila Prabhupada had said that if the spiritual master asks for water and the disciple gives him milk thinking that milk is better than water, that is not service. Basically, we should offer Krishna what Krishna wants, or offer guru what guru wants. So Prabhupada—on a certain level—he wanted suji halawa, but on another level he wanted the disciples to learn to serve properly, or maybe like you said, he didn’t really know what the other halavah tasted like, and when he tasted it, he liked it more than he thought.

Devotee: [Unintelligible 01:09:40]

Giriraj Swami: Yes, the other aspect is that the grandfather is more kind than the father. So by praying to Srila Bhaktisiddhanta Sarasvati Thakura he got more mercy. But I heard there was a sequel to the story. That after that incident, Srila Prabhupada’s disciple, as a habit or as a routine, he started to chant in front of Srila Bhaktisiddhanta Sarasvati Thakura’s picture, and that once when Srila Prabhupada discovered him chanting in front of Srila Bhaktisiddhanta Sarasvati Thakura’s picture he commented something. It is recorded somewhere, so something like, not approving. But I wouldn’t say that applies to present disciples chanting in front of Srila Prabhupada, because he is the founder acharya of ISKCON. His position is special. But I am saying in that particular case, although, spontaneously the disciple just began crying in front of Srila Bhaktisiddhanta Sarasvati Thakura, then Srila Bhaktisiddhanta Sarasvati Thakura gave him some mercy, but not that it should be a regular practice to try to jump over Srila Prabhupada to go to Bhaktisiddhanta Sarasvati because the grandfather is more merciful than the father. And sometimes, again, there may be different definitions of mercy. The father may be more strict with the son than the grandfather is. This strictness is also a type of mercy.

Devotee: Guru Maharaja, as a matter of instructions in terms of following the instruction of the spiritual master. At times, it may happen an instruction may not be properly understood by the disciple, and he or she endeavors, but then he is caught in some way or is not so sure. Then, as a matter of check, he should check to make sure, but the spiritual master may not be there. So, what advice would you give, in such a situation, to insure that the final instructions come right to the satisfaction and pleasure of the spiritual master?

Giriraj Swami: You are saying the disciple receives an instruction from the spiritual master, but he doesn’t understand it properly.

Devotee: Yes, at some stage, but performing that instruction he may not understand, so he wants to check to make sure. But he maybe makes mistake.

Giriraj Swami: What is he not sure about.

Devotee: Of the particular instruction.

Giriraj Swami: You are not sure what the instruction was or whether it is applicable or how to execute it?

Devotee: Whatever you like; whatever the situation, but he is not so sure how to apply. He has to ask more clarification.

Giriraj Swami: So he asks some other devotees who are present.

Devotee: Yes. [Unintelligible]

Giriraj Swami: Oh, so the question is: Should you refer to other devotees who are locally available or to the spiritual master?

Well, it would depend on the situation; depend on what the instruction is. If it is related to the local affairs, then probably it is better to consult the local devotees. If it is related to one’s own spiritual practices, then it might be more appropriate to refer to the spiritual master. It also depends on the maturity of the local devotees; it depends how well the local devotees understand the spiritual master. There are so many variables, I can’t really answer, but if we are talking about some matter of the local management or the local activities, it is probably better to just consult the local devotees. When Sanatana Gosvami was in Jagannatha Puri, Jagadananda Pandit advised him to go to Vrindavan. But at the time, Lord Chaitanya wanted him to stay in Jagannatha Puri, so he chastised Sanatana Gosvami. Well, not really Sanatana Gosvami, that he chastised Jadadananda Pandit that he is just a child, so how can he advise you? Although later, Chaitanya Mahaprabhu did give him permission to return to Vrindavan, but at the time, he wanted him to stay in Jagannatha Puri, and Jagadananda Pandit was giving him a contrary type of advice.

Sundarlal Prabhu: [Unintelligible 01:16:38]

Giriraj Swami: Yes. I read this one. Once there is a break in the wall of a canal, and the water was coming out. So the spiritual master instructed the disciple to cover the opening in the wall so the water didn’t come out. So the disciple could not find any other means to stop the water from coming out, so he himself placed his body across the opening in the wall. So the rest of the day the guru didn’t see the disciple, who was named Aruni, and in the evening, he went out to look for Aruni; to call for Aruni. And Aruni said, “I am here.” So then, the spiritual master saw that his body was laid across the opening in the wall to stop the water from coming out. And he explained to the spiritual master that he couldn’t find any other way to block the opening, so he blocked it with his own body. And the spiritual master was very pleased with Aruni’s service in surrender, so he blessed him that he may realize all of the purports of the Vedas. So the story of Aruni is very important to illustrate that if the disciple pleases the spiritual master by following the instructions of the spiritual master, then by the blessings of the spiritual master he can get all knowledge; enlightenment; advancement. So I believe Sundarlal Prabhu is suggesting that we should not very quickly or very easily give up the instruction of the spiritual master because we think the circumstances are different. Now, everything, “Oh, Guru Maharaja gave me this instruction, and it is so difficult. Guru Maharaja definitely would not want me to do anything that was too difficult for me, definitely not.” You cannot be sure of such conclusions.

Devotee: But accompanied with or following the instruction of guru maharaja means that we have to use our intelligence more and more.

Giriraj Swami: What intelligence?

Devotee: Whatever Krishna is giving us to follow the instructions.

Giriraj Swami: Once, Srila Prabhupada wrote a letter to me in which he said that once one man asked another man, “Do you have any intelligence?” So, the friend started to look in his pockets. So then, the man who asked the question asked, “Why are you looking in your pockets?” And the other man said, “Well, if there is money there, then there is intelligence.” So then, Srila Prabhupada said that, actually, everything is working by my intelligence and your cooperation. In other words, we should not rely on our own intelligence, but we should, specifically in this case, rely on Srila Prabhupada’s intelligence and just cooperate with him.

Devotee: Very interesting.

Srila Prabhupada ki jaya!

Nitai-Gaura premānande Hari Haribol!