CC Adi 8.33–44, 11.55 – Srila Vrindavan Dasa Thakura’s Disappearance Day—Avoiding Vaishnava Aparadha

Giriraj Swami: Hare Krishna. So, I will begin by singing the maṅgalācaraṇa prayers and leading a short kirtan and then we will speak a little about Srila Vrindavan dasa Thakura and then the main topic of avoiding vaiṣṇava-aparādha

[Prayer and kirtan]

So, to begin I will speak a little about Srila Vrindavan dasa Thakura whose disappearance day we are observing and commemorating and then I will speak about avoiding vaiṣṇava-aparādha. So yes, today’s Srila Vrindavan dasa Thakura disappearance day. Śrī Caitanya-caritāmṛta Ādi-līlā 11.55 states

TEXT 55

Śrīla Vyāsadeva described the pastimes of Kṛṣṇa in Śrīmad-Bhāgavatam. The Vyāsa of the pastimes of Lord Caitanya Mahāprabhu was Vṛndāvana dāsa.

COMMENT

In his purport Srila Prabhupada elaborates:

PURPORT by Srila Prabhupada

Śrīla Vṛndāvana dāsa Ṭhākura was an incarnation of Vedavyāsa and also a friendly cowherd boy named Kusumāpīḍa in kṛṣṇa-līlā. In other words, the author of Śrī Caitanya-bhāgavata, Śrīla Vṛndāvana dāsa Ṭhākura, the son of Śrīvāsa Ṭhākura’s niece Nārāyaṇī, was a combined incarnation of Vedavyāsa and the cowherd boy Kusumāpīḍa.

COMMENT

Srila Vrindavan dasa Thakura was the last initiated disciple of Sri Nityananda Prabhu. In Śrī Caitanya-caritāmṛta Ādi-līlā 8.33 to 40,42, and 44 Srila Krishnadasa Kaviraja Gosvami glorifies Srila Vrindavan dasa Thakura and his book Śrī Caitanya-bhāgavata then called Sri Caitanya-maṅgala;

TEXT 33–40

O fools, just read Śrī Caitanya-maṅgala! By reading this book you can understand all the glories of Śrī Caitanya Mahāprabhu.

Ṭhākura Vṛndāvana dāsa has composed Śrī Caitanya-maṅgala. Hearing this book annihilates all misfortune.

By reading Śrī Caitanya-maṅgala one can understand all the glories and truths of Lord Caitanya and Nityānanda and come to the ultimate conclusion of devotional service to Lord Kṛṣṇa.

In Śrī Caitanya-maṅgala [later known as Śrī Caitanya-bhāgavata] Śrīla Vṛndāvana dāsa Ṭhākura has given the conclusion and essence of devotional service by quoting the authoritative statements of Śrīmad-Bhāgavatam.

If even a great atheist hears Śrī Caitanya-maṅgala, he immediately becomes a great devotee.

The subject matter of this book is so sublime that it appears that Śrī Caitanya Mahāprabhu has personally spoken through the writings of Śrī Vṛndāvana dāsa Ṭhākura.

I offer millions of obeisances unto the lotus feet of Vṛndāvana dāsa Ṭhākura. No one else could write such a wonderful book for the deliverance of all fallen souls.

TEXT 42

What a wonderful description he has given of the pastimes of Lord Caitanya! Anyone in the three worlds who hears it is purified.

TEXT 44

Śrīla Vṛndāvana dāsa Ṭhākura has written Śrī Caitanya-maṅgala and therein described in all respects the pastimes of Lord Caitanya.

COMMENT

That is Srila Krishnadasa Kaviraja Gosvami’s appreciation and glorification of Sri Vrindavan dasa Thakura in Śrī Caitanya-bhāgavata. In his purport to Text Forty-five, Srila Prabhupada writes

PURPORT Ādi-līlā 8.33

Śrī Vṛndāvana dāsa Ṭhākura’s Śrī Caitanya-bhāgavata was originally entitled Śrī Caitanya-maṅgala, but when Śrīla Locana dāsa Ṭhākura later wrote another book named Śrī Caitanya-maṅgala, Śrīla Vṛndāvana dāsa Ṭhākura changed the name of his own book, which is now therefore known as Śrī Caitanya-bhāgavata. The life of Śrī Caitanya Mahāprabhu is very elaborately described in the Caitanya-bhāgavata, and Kṛṣṇadāsa Kavirāja Gosvāmī has already informed us that in his Śrī Caitanya-caritāmṛta he has described whatever Vṛndāvana dāsa Ṭhākura has not mentioned. This acceptance of Śrī Caitanya-bhāgavata by Kṛṣṇadāsa Kavirāja Gosvāmī indicates his acceptance of the disciplic succession. A writer of transcendental literature never tries to surpass the previous ācāryas.

COMMENT

Srila Prabhupada writes in his purport to Text Forty-eight.

TEXT 39

The subject matter of this book is so sublime that it appears that Śrī Caitanya Mahāprabhu has personally spoken through the writings of Śrī Vṛndāvana dāsa Ṭhākura.

COMMENT

That is the text and in his purport, Srila Prabhupada explains:

PURPORT

The secret in a devotee’s writing is that when he writes about the pastimes of the Lord, the Lord helps him; he does not write alone. As stated in the Bhagavad-gītā (10.10), dadāmi buddhi-yogaṁ taṁ yena mām upayānti te. Since a devotee writes in service to the Lord, the Lord from within gives him so much intelligence that he sits down near the Lord and goes on writing books. Kṛṣṇadāsa Kavirāja Gosvāmī confirms that what Vṛndāvana dāsa Ṭhākura wrote was actually spoken by Lord Caitanya Mahāprabhu, and he simply repeated it.

COMMENT

So, my dear devotees how blessed we are to receive knowledge of Sri Chaitanya Mahaprabhu through our glorious paramparā and to be engaged in their service. So now we will come to today’s a topic, “Avoiding vaiṣṇava-aparādha” and in order to do so we have to understand one who is a Vaishnava and two what constitutes an offense or aparādha and in discussing this topic I will refer to Srila Bhaktivinoda Thakura’s discussion in Harināma-cintāmaṇi. And I might add that although Jagai and Madhai were so sinful and had so many bad qualities they did have one redeeming quality and that is that they never blasphemed Vaishnavas and that helped them in their success in being delivered by the mercy of Sri Chaitanya Mahaprabhu and Sri Nityananda Prabhu.

So, the first offense against the holy name is known as sādhu-nindā, criticism of Vaishnavas and its very harmful for those wanting to progress in spiritual life. But let us first define what a sadhu or Vaishnava is. In the Eleventh Canto of Śrīmad-Bhāgavatam Krishna enumerates to Uddhava the characteristics of a sadhu. Many of you may be familiar with the twenty-six qualities of a Vaishnava. So, these are the characteristics that Krishna enumerates to Uddhava in the Eleventh Canto.

Dayālu—merciful. And we also should check ourselves to see to what extent we exemplify these qualities—to what extent we need to work on them. So first dayālu—merciful; sahiṣṇu—tolerant; samaḥ—equal, jaḍa-śūnya-vrata—penance without injury to the body; satya-sāra—truthfulness; viśuddha-ātmā—purified; [Unintelligible 00:31:45]—engaged in the welfare of mankind; [Unintelligible 00:31:51]—intelligence free from lust; dāntaḥ—restraint; akiñcana—devoid of the concept of ownership; mṛdu—gentle; Śuci—clean; [Unintelligible 00:32:13]—regulated in eating and other habits; śāntaṁ—peaceful; anīha—apathetic through materialism; dhṛtimān—patience; sthira—steadiness; apramatta—attentive alert; sugabhīrā—very great; jita-ṣaḍ-guṇa—conquering over the six gunas, hunger, thirst, lamentation, envy, old age, and death; amānī—not expecting honor from others; māna-da—giving respect to others; dakṣa—expert; [Unintelligible 00:33:06]—non-hypocritical; and jñāni—knowledgeable of the scriptures.

By these characteristics one can know who is a sadhu. However, there are two types of characteristics namely principle and marginal. The principal characteristic is exclusive surrender to Krishna. It is kṛṣṇāya śaraṇaṁ, whereas all other qualities are dependent on it. By some good fortune one may get the association of Vaishnavas and then attain a taste for the name, chant the name, and take shelter of Krishna’s lotus feet. This becomes the chief characteristic and by continuing to chant the name all the other characteristics make their appearance. Therefore, they are called marginal or accompanying. Though secondary to the principal characteristics they will certainly appear in the body of a true Vaishnava or sadhu as an effect of proper chanting of the holy name. So, in determining who is a sadhu or a Vaishnava we have to look for the primary characteristic which is kṛṣṇāya śaraṇaṁ having taken a full shelter of Krishna. On the other hand, the status of grihastha, brahmachari, vanaprastha, and sannyasi; sudra, kshatriya, vaishya, and brahman on the varnashrama system and their respective habits and qualities are external distinctions that in no way determine who is a sadhu.

So yes, according to a person’s position in varnashrama-dharma he may manifest different qualities as appropriate for his Varna or ashram. But these respective habits and qualities are external distinctions which no way determine who is the sadhu. The chief characteristic of a sadhu is his complete surrender to Krishna which is not dependent on a certain Varna or ashram. In other words, it doesn’t really matter what your Varna or ashram is, but you are considered a sadhu or a Vaishnava if you have the qualification of complete surrender to Krishna—kṛṣṇāya śaraṇaṁ. Through the example of Raghunatha dasa, Sri Chaitanya Mahaprabhu taught how the grihastha Vaishnava should act. The married man should enter household life with a mind steadily fixed on service to Krishna not enamored by sense gratification and in this way the householder can gradually cross the ocean of material existence. Instead of playing as a false renunciate, markaṭa-vairāgya. Markaṭa-vairāgya means the renunciation of a monkey and Srila Prabhupada comments that monkeys appear to be very renounced, because they don’t wear any clothes; they just eat roots that are available in the forest but every monkey has two dozen girlfriends. So yes, markaṭa-vairāgya. So instead of playing as a false renunciate, markaṭa-vairāgya enjoying with the senses in the cloth of a sannyasi, it is better to take only those things necessary for survival in the material world a cultivating non-attachment.

So one of our most important principles in devotional service as enunciated by Srila Rupa Gosvami is yukta-vairāgya which means appropriate renunciation. And the beginning of the definition is that anāsaktasya viṣayān; means that without being attached to the objects of the senses anāsaktasya viṣayān and then nirbandhaḥ kṛṣṇa-sambandhe—seeing everything in relationship to Krishna how every how things can be used in the service of Krishna; nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate that is said to be appropriate renunciation. So instead of playing as a false renunciate, markaṭa-vairāgya, enjoying with the senses in the cloth of a sanyasi it is better to take only those things necessary for survival in the material world cultivating non-attachment. One should always be internally fixed on Krishna, although externally one may act according to one’s social custom and Varna and ashram. Krishna quickly delivers such a grihastha Vaishnava. When Raghunatha dasa gave up household life the Lord gave him instruction on the life of renunciation. “One should neither listen to materialistic conversations nor speak materialistic topics to others; one should not eat fancy food or wear fancy clothing; one should always chant the holy name, respecting all without expecting honor and meditate on Eternal service to Radha and Krishna in Vraja in once mind.”

The principal characteristic is, one namely surrender to Krishna’s name, which is not different from Krishna, which will prevail in all sadness no matter what Varna or ashram grihastha or sanyasi. However according to ashram or varna the secondary characteristics will differ to some degree and even if there and this is a very important point my dear devotes and even if there appears some bad element or fault in a person if he has chief characteristic surrender to Krishna, he must be considered a sadhu and be respected and served by all. This is Krishna’s statement in the Bhagavad-gītā as api chet su-durāchāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ and then even if one is about to be engaged in the most abominable activity still is to be considered a sadhu or saintly because he is situated in devotional service.

Oh yes, this is Krishna statement in Bhagavad-gītā—when one has developed a taste for chanting the pure name it is said that chanting just one time will destroy the influence of all past sins. Some remnants of those sins may still remain but they will come be completely vanquished by the influence of the holy name. Since those traces of sin will go quickly that person is known as the most righteous person. Of course, if a materialist sees those traces of Vaishnava sadhu, he may consider that the sadhu is just like a materialistic sinner. If he should criticize the sadhu because the sadhu has a trace of sin coming from previous sinful activities, he is committing sādhu-nindā. He is to be considered a rascal because of his fault of criticizing a Vaishnava and by this nāma-aparādha one who has surrendered to the name he falls directly under the wrath of Krishna. So, my dear devotees we should be very careful that even if there are some traces of sin in a devotee or sadhu, we should not criticize the sadhu because in due course, soon enough, those traces of sin will also be eradicated by the process of surrender to Krishna and Krishna’s holy name.

It is concluded that one who is solely devoted to Krishna and sings His name is known as a sadhu other than the devotees of Krishna no one else is considered a sadhu. One who considers himself a sadhu is filled with materialistic prime. Whereas one who humbly thinks himself to be the lowest rascal humbly takes shelter of Krishna and sings Krishna’s name is a real sadhu. Knowing himself to be less than a blade of grass, considering himself like a tree of tolerance, not expecting honor for himself and giving honor to all other living entities, he chants the holy name and attains the attraction of Krishna. Of course, here Srila Bhaktivinoda Thakura is paraphrasing of Lord Chaitanya’s instruction in the Śikṣāṣṭakam verse 3.

tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ

If a person of the above qualities chants the holy name even once, he is considered a Vaishnava and should be respected. The Vaishnava is the friend and spiritual leader of the universe. He is an ocean of Mercy to all living entities

vāñchā-kalpa-tarubhyaś ca
kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo
vaiṣṇavebhyo namo namaḥ

Whoever criticizes such a Vaishnava goes to hell birth after birth, for there is no path a real liberation other than bhakti and bhakti is obtained only by the mercy of the Vaishnavas. So, I find it very purifying to be reading this reading and discussing it. In the pure Vaishnava resides Krishna’s energies of bhakti, hlādinī, and saṁvit. Yes, bhakti is composed of these two energies hlādinī—which is the pleasure potency saṁvit—which is the knowledge potency. Thus, by contacting a Vaishnava one can also receive krishna-bhakti. Yes, it is said in Śrīmad-Bhāgavatam—bhaktyā sañjātayā bhaktyā, bhakti comes from bhakti and one can get bhakti from bhakti within the heart of a bhakta; bhaktyā sañjātayā bhaktyā. Thus, by contacting a Vaishnava one can also receive krishna-bhakti. For this reason also the food remnants, the foot water, and the foot dust from the pure devotee are three powerful articles for creating bhakti as this is also stated and Śrī Caitanya-caritāmṛta and very beautifully; bhakta-pada-dhūli that means the dust from the Lotus feet of the devotee bhakta-pada-jala—the water that has washed the feet of a pure devotee bhakta-pada-dhūli,bhakta-pada-jala, bhakta ucchiṣṭa—that means the food remnants of a Vaishnava tina these three are very powerful substances for creating bhakti.

If one stays near a pure Vaishnava for some time, one can receive the bhakti energy flowing from his body. If one can bind that energy within one’s heart after having developed strong faith, bhakti will develop and one’s body will begin to tremble in ecstasy. Thus, by living close to a Vaishnava soon devotion will appear in one’s heart. Now we also have to be careful of living close to a Vaishnavas is an extremely powerful process to develop bhakti but we also have to be careful because of Srila Prabhupada said sometimes familiarity breeds contemp. And some of Srila Prabhupada personal servants by too much close association began to see Srila Prabhupada in mundane ways. So that is also a consideration of which we have to be mindful and careful. But in principle if one stands near a pure Vaishnava for some time one can receive the bhakti energy flowing from his body. If one can bind that energy within one’s heart, after having developed strong faith, bhakti will develop and one’s body will begin to tremble and ecstasy. Thus, by living close to a Vaishnava soon devotion will appear in one’s heart.

First such a person will begin chanting the holy name and then by the power of the name he will receive all good qualities. This is the particular power of the uttama-adhikārī and the next point is very important my dear devotees. A Vaishnava may be criticized on four accounts—his cast by birth, previous sins and faults in this life, an unpremeditated accidental act of sin, and present traces of previous sinful activities. Though all these conditions may be present in a Vaishnava, they are insubstantial grounds for criticism of a Vaishnava. So, I will just repeat that list so you can be mindful not to find fault with the devotee on account of these four elements: his cast by birth, previous sins and faults in this life, an unpremeditated accidental act of sin, and present traces of previous sinful activity. Though all these conditions may be present in the Vaishnava they are insubstantial grounds for criticism of a Vaishnava. One who so blasphemes of Vaishnava will be punished by Yamaraja. Because the Vaishnava is spreading the glories of the holy name, the Lord does not tolerate such criticism of a Vaishnava. Giving up dharma, yoga, sacrifice, and jnana for the name of Krishna, the Vaishnava is the topmost person. Criticism is a serious offense. Furthermore, he does not criticize the scriptures or the demigods but simply takes shelter of the name. One should rather, eagerly take the dust from the feet of a Vaishnava regardless of whether he is a grihastha or sannyasi. One will treat him only according to his advancement as a Vaishnava which is based upon the degree of attraction to the holy name. Such things as ashram, wealth, learning, youthfulness, beauty, strength, and numbers of followers are not factors.

So, the only real consideration is his advancement and Krishna consciousness which is based on his attraction to the holy name. It goes without saying that one who has taken shelter of the name will not indulge in sādhu-nindā. One who criticizes a sadhu is not situated in bhakti but in aparādha against bhakti. A serious person therefore would not indulge in criticism but associate with, hear from, and serve sadhu. Because association, and this is a very important point my dear devotees, because association with those who are not devotees is bound to produce disrespect for devotee’s sādhu-nindā. The devotee is careful to avoid such association. Materialistic association or such asat-saṅga is of two types—association with women and those who are devoid of devotion to the Lord, and again Srila Bhaktivinoda Thakura here is paraphrasing Lord Chaitanya’s instruction asat-saṅga-tyāga, — ei vaiṣṇava-ācāra—the behavior of a Vaishnava, asat-saṅga-tyāga, is that he gives up with it gives up association with the asat. asat-saṅga-tyāga, — ei vaiṣṇava-ācāra, ‘strī-saṅgī’ — eka asādhu the one type of non-devotee, one who associates with women for sense gratification or I should say one type of association we should avoid is someone who associates with one for sense gratification and the other is one is not a devotee.

asat-saṅga-tyāga, — ei vaiṣṇava-ācāra
‘strī-saṅgī’ — eka asādhu, ‘kṛṣṇābhakta’ āra

Means not a devotee. So, this ‘strī-saṅgī’—association with women which is not authorized by scripture is divided into association with women outside of marriage for the purpose of sex and association within marriage where one is controlled by one’s wife. Thus, only if one is married according to prescribed rules and is following the rules for married life in which the wife is submissive to the husband and the husband acts as a sadhu is the association considered bonafide. Other types of association are considered asat. A second type of association a certain association is association with non-devotees and that is of three types- this is also very important. Lord Chaitanya said asat-saṅga-tyāga, — ei vaiṣṇava-ācāra, ‘strī-saṅgī’ — eka asādhu, ‘kṛṣṇābhakta’ āra. So, what are the three types of abhakta or non-devotees—1) Mayavadis, 2) Pretenders and 3) Atheists. Mayavadis believe that the Lord and the jivas are both temporary entities and that the Lord’s murti to form is material. The pretenders, so that is the first type the Mayavadis—the pretenders though without genuine devotion or renunciation pretend to be devotees to make a living the third category the atheists do not believe in any form of God. Now these people may claim to be devotees and maybe accepted by the public as devotees but if one rejects such people, it is not considered sādhu-nindā. Furthermore, one who criticizes the person who gives up asat people should also be rejected and avoided.

So, every day in Juhu Srila Prabhupada would go for his morning walk on Juhu Beach, and every morning or almost every morning he would be accompanied by Dr. C.P. Patel. And Srila Prabhupada morning walks with Dr. Patel are quite famous and also instructive. Dr. Patel would often bring up so-called spiritual leaders of India and Srila Prabhupada would apply the standards given in the Bhagavad-gītā and if we found that the so-called sadhu was not up to the standard he would say so frankly, and sometimes Dr. Patel would become upset. Once in particular, things came to a head when Srila Prabhupada criticized a so-called spiritual leader of India for whom Dr. Patel had a lot of respect. And Srila Prabhupada and Dr. Patel were arguing. In fact, they were shouting at each other and Dr. Patel had his cronies who accompanied him and even they were telling him, “Don’t argue with Swamiji he has a heart condition.” But they were really like boxers in a boxing ring attacking each other and eventually Dr. Patel’s friends got him away from Srila Prabhupada. So of course, Srila Prabhupada was very merciful. That is another point because when Tamal Krishna Goswami suggested that, “Dr. Patel is so offensive, why do you tolerate him?” And then Srila Prabhupada said, “Our duty is to engage everyone.”

But coming back to this point; one who criticizes a person who gives up these asat people like Srila Prabhupada did and he was sometimes you could say criticized for it by Dr. Patel. One who criticizes a person who gives up asat people should also be rejected and avoided. Therefore, the serious devotee who gives up asat-saṅga which causes sādhu-nindā and exclusively take shelter in the name will certainly receive the treasure of prema. It may be absorbed that in order to proceed properly to prema one must be able to distinguish the devotee from the non-devotee. For one must avoid the aparādha of criticizing the devotee and the seek his association and simultaneously reject the non-devotee’s association completely. Of course, Srila Bhaktivinoda Thakura in other places comments that in one’s workplace one may naturally have some interaction with non-devotees and that is not considered an offense or a deviation, but one should not take the advice of non-devotees on spiritual matters. But casually one at work or at school one may have to interact with them.

One must furthermore be able to distinguish the types of Vaishnavas according to their spiritual advancement. There are three types—the materialistic Vaishnava or vaishnava-prāya almost a Vaishnava, is he who has mediocre faith in Krishna but his no service attitude towards sadhus. It is like a kaniṣṭhādhikārī. Actually, such a person is not a Vaishnava but the dim image of a Vaishnava – vaishnava-ābhāsa. However, if he is not a Vaishnava how will he be permitted to associate with Vaishnava who do not associate with non-Vaishnavas. Therefore, this person is considered to be at the beginning stage of a Vaishnava—Kaniṣṭhā Vaishnava. Upon whom the actual fixed up Vaishnavas will bestow their Mercy so that he becomes purified. The next higher stage of Vaishnava is the madhyam-bhakta, who can recognize the importance of the Lord’s devotees and those always associates with them and faith he is convinced of Krishna’s position as the Lord, the jivas as His eternal servants, the process as bhakti, and the goal as prema. He shows mercy to the innocent who have a little faith, Kaniṣṭhā-bhaktas by giving them sambandha-jñāna and he avoids the enemies asat-saṅga. understanding the different effects of the different types of association. So yes it said about the madhyam-bhakta in Śrīmad-Bhāgavatam – prema-maitrī-kṛpopekṣā; prema—he gives us love to the Supreme Personality of Godhead; maitrī—he makes a friendship with devotees; kṛpā—he gives mercy to the innocent by preaching to them; upekṣāḥ—he neglects the envious.

So, he shows mercy to the innocent, those who have a little faith—kaniṣṭhādhikārī by giving them sambandha-jñāna, and he avoids the enemies asat-saṅga. Understanding the different effects of the different types of association even at the stage of madhyam-bhakta one is considered a pure Vaishnava with the qualification of tasting the real holy name not nāma-ābhāsa. As a real Vaishnava is able to distinguish a Vaishnava from a non-Vaishnava so that he may avoid asat-saṅga. and sādhu-nindā and serve the advanced devotees. He must do this for his own advancement. He who experiences Krishna as the life and soul of everything and who sees Krishna situated in everything and consequently does not make distinction between Vaishnava and non-Vaishnava but simply engages in relishing the nectar of the holy name it is called the uttamā-Vaishnava the most advanced devotee. This is mahā-bhāgavata; he sees that everyone is serving Krishna and therefore there is no need to preach. And the mahā-bhāgavata or the uttamā-Vaishnava, you could say adopts the mood of the madhyam Vaishnava when he comes to preach. Being overcome with the material modes if one commits the offense of blasphemy of the advanced devotee, one should sincerely feel repentant and cry at the feet of the devotee for mercy and forgiveness. The devotee who is by nature very merciful will forgive the offender.

So, my dear devotees I have taken a little longer but that was allotted to me but I hope you will forgive me and now according to the schedule there should be questions and answers. So if any of you have any questions or comments or reflections, please raise your hand you are physical and or your virtual hand and we will spend up to maybe ten minutes with questions and answers

Devotee: Hare Krishna, guru Maharaja. You mentioned about api cet su-durācāro verse; so no matter whatever sinful activity one may be performed and he can still be considered as sadhu but sometimes this verse can also be misused. So how can we properly apply this verse. I think sometimes a devotee may do something wrong and put this verse like an excuse so how can we apply this verse properly.

Giriraj Swami: Yes, well that is sort of like the offense of committing sin on the strength of chanting. That verse api cet su-durācāro refers to an accidental fall down but if one wants to deliberately take advantage of the verse and intentionally engages in sinful activity, that is very offensive. It is just like committing sin on the strength of chanting. So that is not the idea but Srila Prabhupada explains in the purport to that verse, sometimes one’s constitutional duties and one’s societal duties run parallel to each other and then sometimes they become opposed to each other. And Srila Prabhupada says devotee is always careful to maintain a healthy equilibrium; so that is really how we should proceed. Hare Krishna, Good Question

Devotee 2: My question is, you mentioned the three things that a devotee can do so that he can accelerate his devotional practice. You mentioned that you can take the dust of the lotus feet of the senior devotee. Now we see that sometimes when sannyasi is giving lecture in the temple and just outside the temple there is a sleeper of the sannyasi. So, devotees they come and put that on head. So, is it the proper way to take the dust from the lotus feet or there is something else that we have to do?

Giriraj Swami: That could work. Generally, a Vaishnava being humble, will not want people to touch his feet or take the dust of his feet. So, one may have to do it in a somewhat indirect or sneaky way and I think that is okay. Let me read the verse because it is so beautiful. I have been quoting it. As I mentioned, it is in Caitanya-caritāmṛta Antya-līlā Chapter Sixteen, Text Sixty.

bhakta-pada-dhūli āra bhakta-pada-jala
bhakta-bhukta-avaśeṣa, — tina mahā-bala

“The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances.”

And then the next verse

TEXT 61

ei tina-sevā haite kṛṣṇa-premā haya
punaḥ punaḥ sarva-śāstre phukāriyā kaya

“By rendering service to these three, one attains the supreme goal of ecstatic love for Kṛṣṇa. In all the revealed scriptures this is loudly declared again and again.”

TEXT 62

tāte bāra bāra kahi, — śuna bhakta-gaṇa
viśvāsa kariyā kara e-tina sevana

“Therefore, my dear devotees, please hear from me, for I insist again and again: please keep faith in these three and render service to them without hesitation.”

TEXT 63

tina haite kṛṣṇa-nāma-premera ullāsa
kṛṣṇera prasāda, tāte ‘sākṣī’ kālidāsa

“From these three one achieves the highest goal of life — ecstatic love of Kṛṣṇa. This is the greatest mercy of Lord Kṛṣṇa. The evidence is Kālidāsa himself.”

COMMENT

We won’t discuss Kali dasa but he, yes, he had faith in these and anyway we don’t discussion but yes this is the point about these three powerful substances

Devotee 2: Yes, thank you and I have one more question. Generally, by a person is prone to get a disease, he will be having some flu-like sign and symptoms and through that symptoms or signs we can say that in two days or three days he will become sick. So now coming to vaiṣṇava-aparādha, are there any signs and symptoms that we can detect prior to committing vaiṣṇava-aparādha like a warning sign we can detect?

Giriraj Swami: Yes. Most offenses begin in the mind; they do they begin in the mind, and then they become expressed through words. So if one finds oneself thinking negatively about Vaishnavas, finding faults in Vaishnavas, then one should be careful because that mental offense can become a vocal offense which is more serious. And Srila Bhaktivinoda Thakura also says that with the same tongue that one used to blaspheme a Vaishnava, one should glorify the Vaishnava. So that is the way to you could counteract the offense of blasphemy. With the same tongue that you used to blaspheme the Vaishnava you should glorify the Vaishnava. And as a practice we should appreciate Vaishnavas and praise Vaishnavas and that will that will protect us from sādhu-nindā or vaiṣṇava-aparādha.

Devotee 2: Thank you, Maharaja.

Devotee 3: Hare Krishna Maharaja, thank you so much for this beautiful lecture. Maharaja you mentioned that exclusive surrender to Krishna is ultimate which is of course so true. But at the same time it comes to my mind that we have heard things like vaiṣṇavānāṁ yathā śambhuḥ from Śrīmad-Bhāgavatam. At the same time, let me be honest. I am coming from my own example that lately I have started to recite Sri rādhā kṛpā kaṭākṣa stotra every day from March early March and then there is so much gratitude that I feel for Lord Shambu because every time I would go for bath in Radha-kunda, and I would first say my gratitude and prayers to Lord Shambu before because those verses were those twelve beautiful verses are given to us by him but now I am beginning to see that in my last eighteen years of practice in Krishna consciousness I did not really have any gratitude for Lord Shiva but now every morning and in my morning sadhana I say that. So where do you draw the line like how far can you go or do you just. . . so my fear is that I should not incline so much I mean of course I am chanting Hare Krishna so I know but this push and pull just trying to get that from your guidance.

Giriraj Swami: Oh yes what you call it is correct vaiṣṇavānāṁ yathā śambhuḥ; Lord Shiva is the greatest of Vaishnavas and we respect him as a Vaishnava but we do have to be careful about how we worship Lord Shiva in front of others because they may not understand our mood of worshiping Lord Shiva as Vaishnava but they might think that we that Lord Shiva is on the same level as Vishnu which would be yes offense. So, when you say where do you draw the line what exactly do you mean?

Devotee3: Do you just stop with gratitude because this is what I am at. So do you just say or gratitude prayers that oh Lord Shiva thank you for giving us Rādhā Kṛpā Kaṭākṣa and I am forever indebted to you and thank you so much, or you could recite certain prayers for Lord Shiva, specific prayers I don’t know so that is why?

Giriraj Swami: I think just expressing your gratitude is sufficient. On special days like Shiva-ratri, you can offer other prayers to him. There are beautiful prayers to Lord Shiva appreciating him as Vaishnava. Srila Visvanatha Cakravarti Thakura for example, but I would I would Reserve those to special occasions such as Shiva-ratri.

Devotee3: Sure, Thank you Maharaja.

Giriraj Swami: Okay, Hare Krishna.

Host: Hare Krishna Maharaja, thank you Maharaja for always being available for online program and for the important points that you make today in your class specially glorifying Srila Vrindavan dasa Thakura from Caitanya-caritāmṛta and to make us understand who a Vaishnava is actually and also that how we should remain fix in our Krishna consciousness and the mercy that we get to stay near a Vaishnava. So, we are very grateful to you for sharing so much with us today as learning points of course to apply in our spiritual life in our daily life. We thank you so much Maharaja also for special mercy of sharing your book title with all of us, which we are awaiting for your book, we are waiting in excitement

Giriraj Swami: Jaya, I saw somewhere Hari Vallabhi raise her hand. There she is.

Devotee 4: Sorry for the late question. I posted it on the chat. Hare Krishna guru Maharaja, please accept my humble obeisances. All glories to Srila Prabhupada all glories to you. Guru Maharaja I have one question when you read about Sripada Vrindavan dasa Thakura you mentioned that devotee, when he is doing the service of writing does not surpass the previous acharyas. I would like to understand better in what way should we apply this principle if we do some sort of a writing service and there is another question related to this.

Giriraj Swami: Well, the basic idea that we should consider ourselves to be to humble servants of the previous acharyas of the paramparā and not think that we can surpass them. As I quoted a writer of transcendental literature never tries to surpass the previous acharyas, and we maintain that mood by considering ourselves as the humble servants of the previous acharyas and praying for their mercy to be able to serve them through our writing in the proper mood.

Devotee4: Is that how you apply this when you write your books?

Giriraj Swami: Yes, I am always praying. In fact, there is. . . maybe I will read it because it is very instructive and also dear to my heart. So this is from a beautiful talk that Srila Prabhupada gave on the significance of Hanuman being on the flag of Arjuna’s chariot in the mood of Vaishnava. So, I will read it—

“Just as nowadays every nation has different types of flags so Arjuna also had his flag on the chariot. The flag was on top of the chariot and it was marked with Hanuman. Bajrang Ji who fought for Lord Ramachandra. Arjuna is fighting for Krishna so he is following the footsteps of Bajrang ji. Vaishnavism is like that, mahājano yena gataḥ sa panthāḥ; the Vaishnava should follow his previous mahājana authority, that is Vaishnavism. In the fighting principal Arjun is fighting for Krishna and he is following the previous fighting acharya Hanuman ji. Therefore, he has depicted his flag with Hanuman that Hanumanji Bajrangji kindly helped me this is Vaishnavism. I have come here to fight for Lord Krishna you also fought for the Lord kindly help me. this is the idea Kapidhvaja so in any activities of the Vaishnavas they should always pray to the previous acharyas kindly help me. Vaishnava is always thinking himself helpless and begging help from the previous acharya, just like in Caitanya-caritāmṛta you will find the author at the end of every chapter—śrī-rūpa-raghunātha-pade yāra āśa śrī caitanya-caritāmṛta kahe kṛṣṇadāsa.

In every line he is singing of Rupa-Raghunatha previous acharyas let me surrender to the Gosvamis and they will help me how to write you cannot write that is not possible so this is Vaishnava’s policy. Vaishnava Thakura tomāra kukura, baliyā jānaha more. Bhaktivinoda Thakura has sung—my dear Vaishnava Thakura just accept me as your dog, as the dog works by the indication of the master. He will give his life. dog has a good qualification however strong a dog may be when the master orders he will give his life; that is dog, faithful. So faithful to the master, So Bhaktivinoda Thakura is praying Vaishnava Thakura tomāra kukura, baliyā jānaha more—my dear Vaishnava Thakura. Vaishnava Thakura means guru kindly accept me as your dog. As a dog keeps watch so I will watch so nobody will come and disturb you and whatever little prasāda you will give me I will be satisfied that is a dog’s qualification. The master is eating but the dog will never come unless the master gives a little morsel. He is satisfied. So this is Vaishnavism to follow the previous acharya; this is Vaishnavism.”

Devotee 4: Thank you, I understood. So in one last question. In the pastime where Vallabhacharya was writing a commentary I forget which commentary but Mahaprabhu was not even willing to entertain him. Was it the reason that he was in the not in the right mood?

Giriraj Maharaja: Yes, Vallabhacharya had some pride and he declared that he had written a commentary on Śrīmad-Bhāgavatam that surpassed the commentary of Srila Śrīdhara Swami. And Sri Chaitanya Mahaprabhu said that one who is not faithful to one’s Swami, so this is like a play on words because husband is also referred to as Swami and Śrīdhara Swami is also some Swami. So Sri Chaitanya Mahaprabhu said one who is not faithful to one Swami is a prostitute and how can I hear from a prostitute. So yes Vallabhacharya had that pride and he thought he could surpass the commentary of Śrīdhara Swami and Sri Chaitanya Mahaprabhu rebuked him for that offense for that pride.

Devotee 4: Ok, yes, Thank you guru Maharaja for clarification, so grateful to you. Hare Krishna

Giriraj Swami: Hare Krishna

Host: Thank you, Maharaja, we are always happy to have you with us for sharing so much especially telling us Srila Prabhupada pastimes, we are so grateful, Hare Krishna.

Giriraj Swami: Hare Krishna