Monday, 30 April 2012


So, going back to our Sharanagati, Shri Chaitanya Mahaprabhu came to teach us the process of sharanagati, do you remember the first line, or first four lines of the song that we sang, the first day? How many of you remember that? [devotees reply] Ok, what about others? Ok, let’s recite. Shri krishna chaitanya prabhu [devotees repeat]. No, I meant that I’ll say it and you repeat, everybody. Shri Krishna Chaitanya prabhu [devotees repeat] jive doya kori [devotees repeat] sva-parshad [devotees repeat] sviya dham [devotees repeat] saba avatari [devotees repeat] atyanta durlabha prem [devotees repeat] koribare dan [devotees repeat] sikhaya sharanagati [devotees repeat] bhakatera pran [devotees repeat]. So you memorised it? Ok, how many of you didn’t memorise it as yet? Please raise your hands, don’t feel shy. Those who did not memorise? So everyone memorised it? Otherwise, I’m going to ask you [devotees laugh]. Ok, once again I want to see the hands, those who have memorised it, raise your hands. Ok, so how many of you did not raise your hands? Raise your hands [devotees laugh]. And still I see that some… [laughs] Ok, anyway let’s try it again. Try to memorise it, huh? Shri krishna chaitanya prabhu jive doya kori [devotees repeat]. Please say it three times [devotees chant]. Sva-parshad sviya dham saba avatari [devotees repeat] atyanta durlabha prem koribare dan [devotees repeat] sikhaya sharanagati bhakatera pran [devotees repeat]. Ok, so you got it? Everyone? Ok, ok so this is how we should remember, we should memorise. Repeat it three times, you almost memorise. Then all it needs is a little practice. Ok, so today we are going to sing a song that is describing, what is the second aspect of sharanagati? First one is dainya, that we discussed yesterday, and the second one is? [devotees reply] Very good. Atma-nivedan. So, this one, this song is describing atma-nivedan. Atma means self, and nivedan means? Nivedan? [devotees reply] Huh? Nivedan means? Offer. So offering of one’s self. Offering our selves. So to surrender means to surrender ourselves; surrender means to offer our selves. So this is actually the essence of sharanagati, atma-nivedan. And dainya is the prerequisite for atma-nivedan. We become dina, huh, in order to surrender to Krishna. Dina hina jata chila, hariname uddharila: those who consider themselves to be lowly and fallen, they all became delivered by chanting the holy name, hariname uddharila. Ta’ra sakshi jagai madhai, Jagai and Madhai were were very fallen, very sinful, very fallen and by the mercy of Nityananda Prabhu and Chaitanya Mahaprabhu, they became very, very humble; they were very fallen, very sinful, they used to kill people, they used to beat people up to death, they used to rob people; there is no sinful activities they did not do, they were always drunk, always drunk. And in a drunken state they were committing all kinds of sinful activities, but when they received Chaitanya Mahaprabhu’s mercy, they became very humble. So this is the, this is the example of Chaitanya Mahaprabhu, what happens by receiving Chaitanya Mahaprabhu’s mercy. It doesn’t matter how fallen we may be, it doesn’t matter how sinful we may be, but Chaitan…if we surrender to Chaitanya Mahaprabhu, He will deliver us, it doesn’t matter how fallen we are. Papi tapi yata chilo, hari name uddharilo. Papi that we… all the, this is actually the context of Jagai and Madhai, and, um, Lochan das Thakur is saying that, uh, mo sama patita prabhu na paibe: you’ll never find anyone as fallen as I am. So devotee, huh, naturally develops this attitude of being fallen, this is the qualification of becoming, become…becoming eligible to receive Chaitanya Mahaprabhu’s mercy.
So, Shri Chaitanya Mahaprabhu is extremely merciful and we simply have to surrender to Him. And if we surrender then it doesn’t matter who we are, it doesn’t matter how fallen we are, only thing is that we have to recognize our fallen condition and become humble. In the age of Kali, what is happening? No one is humble; everyone is very puffed up, very arrogant. They’re fallen, degraded, lowly, huh, don’t have any qualification, but they are so arrogant, so puffed up. And democracy is actually promoting that mentality. In the democratic society, huh, people do not, they cannot, they do not get any education, they do not get any guidance to become humble. Everyone in this world is becoming extremely puffed up. And, they have rejected God. Like in India, in the name of secularism, what they are doing? They are saying you can’t cultivate any, you can’t, government cannot promote any religion. The other day some government officials came to see me and they were, they themselves were telling that it’s so weird, it’s so crazy, that the Indian Government doesn’t allow anybody to side, any government official to side with any religion. So that means they are not, they are saying : no religion. Government is saying : no religion. In that way the Muslim countries are better off. They say, yes, Islam is the religion, you have to follow. Some religion you have to follow. That disciplines you, that makes you accept the Supreme Personality of Godhead. It doesn’t matter by which Name you call Him, by which Name you address Him, it is the Same, God is one. Whether you call Him Allah, whether you call Him Jehovah, whether you call Him Krishna, whether you call Him God, it is the same. It is the same Personality. People may not understand that but those who know God they will understand that they are also addressing the same Person, the Supreme. Who is the Supreme, if somebody is worshiping the Supreme, he may not address Him as Krishna, but he is indirectly addressing Him, because Who is the Supreme ? Krishna is the Supreme. We know that, they may not know that. But at least they are addressing that, five times a day, they are offering their prayers to that Supreme. This is how they are actually developing a humble attitude towards Him. It does not matter what they do to others. That is an other problem. Of course, that’s another problem. Ok, let’s not.. But at least there is some good to it. But the democratic government says, no religion. Specially in the country of India. It’s no so bad in America, it’s not so bad in the European countries, they are promoting the freedom of religion. You can, whatever is your religion, you can practise it. But what is happening, in the land of religion, in the land of dharma, you can’t practise dharma. That is what the government is actually saying. they promote no religion. You cannot practise dharma. Anyway, they may promote that. This is the situation of dharmasya glanih. Yada yada hi dharmasya glanir bhavati bharata This is dharmasya glanih. In one hand yato math tato path and Ishvara nirakhara, God is without any form, nirvisesa. And nobody should practice religion. At least government is not going to support any religion. So in the name of secularism what is actually they are doing? They are promoting atheism. Government will not support any religion that means government is not going to support the Supreme Personality of Godhead’s culture. And that’s why we have to preach so effectively in this country. We have to be very, very effective in our preaching. The government may say that. But who is this government? This government has been elected by the people. And why the government is saying that? Just to get the vote. Just to get the vote of the minority. This government is good. They are not promoting any… It’s a predominantly this is a Hindu country. And when the government says you can’t promote religion that means the government is suppressing the Hindus and promoting the non-Hindus. Actually everything in this government is so obvious what they are trying to do. Just in order to get the…. Democracy means vote and in order to get the vote they’ll do anything. And we have to undo that. Caitanya Mahaprabhu’s movement… if this is dharmasya glanir then why does the Supreme Personality of Godhead come ? Dharma samstapanarthaya.
(Ringing of bells) Jaya Sri Sri Radha MadanMohan ki Jaya! Jaya Sri Sri Krishna Balarama ki Jaya! Jaya Sri Sri Gaura Nitai ki Jaya!
So Caitanya Mahaprabhu has come. When does the Supreme Personality of Godhead come? As we just discussed, yada yada hi dharmasya glanir bhavati bharata abhyuthanam adharmasya tadatmanam srijamy aham. When there is adharmasya glanir the Supreme Personality of Godhead comes. And by coming here what does He do? Paritrayana sadhunam vinasaya ca duskritam. In this situation the sadhus are persecuted. The demons are promoted, sadhus are persecuted. Like when Kamsa was here, what was happening? The demons were flourishing. If you’re a demon Kamsa will patronise you. ‘Oh, you’re a demon, come with me. I’ll give you land, I’ll give you money, I’ll give you everything. Oh, you’re a sadhu? Kill him.’ That is the situation when there is adharmasya glanir. Same with Ravana. All these demons, that’s what they do. In other ages the demons were very prominent. But in Kali yuga they are miniature demons and this is how the miniature demons get together and they create their demoniac government. Government means the leader who is ruling the country. These are the demons. So this is the state of affairs in the age of Kali. But what to do? In order to rectify the situation Sri Caitanya Mahaprabhu has come. And Sri Caitanya Mahaprabhu is saying, ‘Doesn’t matter how fallen you are. The age of Kali is a fallen age. So in this age if you are fallen there is no surprise. This is the age of sin. So in this age if you have been sinful, doesn’t matter. Come to Me and I’ll take care of all your sinful reactions.’ Just like Jagai and Madhai. Nityananda Prabhu bestowed His mercy and Caitanya Mahaprabhu took all their sins. ‘Okay? Nityananda Prabhu has accepted you, fine I will deliver you.’
dina hena patita pamara nahi bache bache durlabha prem sabakare brahmara durlabha prem sabakare jace
So this is Caitanya Mahaprabhu’s mission. And similarly, as Mahaprabhu’s representatives, devotees of Caitanya Mahaprabhu are actually Mahaprabhu’s representatives and they’re simply trying to promote Mahaprabhu’s mission in the same mood as Sri Caitanya Mahaprabhu. We don’t shy away from people, those who are fallen. If they come to Krishna consciousness we are prepared to accept, whoever you may be. Whoever one is, we’ll accept you. But only thing is that you have to surrender. And in order to surrender you have to become humble. And now Caitanya Mahaprabhu is teaching how to become humble. Bhaktivinoda Thakur is displaying that mood of Sri Caitanya Mahaprabhu. Caitanya Mahaprabhu’s instruction. What is Caitanya Mahaprabhu’s instruction of surrendering? Caitanya Mahaprabhu’s example of surrender is trinad api sunicena taror iva sahisnuna amanina manadena kirtaniya sada hari. That is the way to surrender. Trinad api sunicena Consider yourself to be very, very lowly. Even more fallen than a blade of grass, more insignificant than a blade of grass and more as tolerant than the tree. Desiring no respect for ourselves and we prepare to offer all respects to others. amanina manadena. And then only kirtaniyah sada harih, and then we will be able to chant the holy name. The surrender has been demonstrated in this way by Srila Bhaktivinode Thakura.
(1)Manasa, deho, geho, jo kichu mor arpilun tuwa pade, nanda-kishor!
Manasa means mind, dehah means body, gehah means house. Manasa, mind, body, home which means family, jo kichu mor, whatever I have, I am surrendering to You, o son of Nanda Maharaja. Arpilun I’m offering to You and surrendering to You, jo kichu mor arpilun tuwa pade, nanda-kishor. Surrendered to Your feet, o youthful son of Nanda Maharaja.
(2)Sampade vipade, jivane-marane day mama gela, tuwa o-pada varane.
Sampade, in good fortune. Vipade means in misfortune or danger. Whether there is a favourable situation or dangerous situation – sampade vipade. Jivane-marane, in life or in death. day mama gela, tuwa o-pada varane all my difficulties have disappeared by choosing those feet of Yours as my only shelter. Sampade vipade, jivane-marane day mama gela, tuwa o-pada varane.
(3) marobi rakhobi jo iccha tohara nitya-dasa prati tuwa adhikara.
Marobi, slay me or protect me as You wish, but You are the master of Your eternal servant. Since I am your eternal servant, you have complete right over me. If You want to kick me or if You want to kill me – it is entirely up to You.
(4) Janmaobi moe iccha jadi tor bhakata-grhe jani janma hau mor. If it is Your will that I will be born again, then may it be in the home of Your devotee. bhakata-grhe jani, let me reborn in the house of a devotee. A devotee is not aversed to being born again. It is not that the devotee say, Krishna, I want liberation. Devotee doesn’t want liberation. Devotees simply want to serve. Service here or service there doesn’t matter. Whether I am here in this material nature or whether I am in the spiritual nature – let me always serve You. That is the mood of a devotee. Now the question is how should that service attitude be? Service under the guidance of devotees. That is the important consideration. Wherever I am, let me serve.
(5) Kita-janma hau jatha tuwa das,
let me be born in the association of Your devotees. Even as an insect. Let me be born in the association of Your devotees. Because if I am in the association of devotees I am safe. May I be born again even as a worm. Kita-janma hau jatha tuwa das bahir-mukha brahma-janme nahi as. So long as I remain as Your devotee, I have no desire to be born as Brahma, averse to You. That is the mood of a devotee. Let me be always in the association of Your devotees.
(6) Bhukti-mukti-sprha vihina je bhakta labhaite tanko sanga anurakta.
I yearn for the company of that devotee who is completely devoid of all desire of worldly enjoyment or liberation. Bhukti means enjoyment and mukti means liberation. So in this material nature everyone is either trying to enjoy or wanting to become liberated from the material bondage. Most of the people are simply interested in enjoying. But some rare soul wants to become liberated understanding the suffering condition of this material nature. But a devotee is not interested either in enjoyment of this material nature or in liberation from material bondage. A pure devotee is jnana karmad anavrtam (Brs 1.1.11) He is free from the desire of jnana and karma. Jnana leads to liberation and karma leads to fruitive activities or enjoyment. . I yearn for the company of that devotee who is completely devoid of all desire for worldly enjoyment and liberation. That means, I yearn for the association of a pure devotee.
(7) janaka, janani, dayita, tanay prabhu, guru, pati-tuhu sarva-moy.
Father, mother, lover, son, Lord, preceptor, and husband-You are everything to me. Krishna is everything to His devotee. For a devotee Krishna is his father, Krishna is his mother, He is his lover, He is his son, He is his master and He is his preceptor and – prabhu guru -for a woman He is the husband. Prabhu, guru, pati-tuhu sarva-moy – you are everything to me. That is how a devotee fells about
(8) bhakativinoda kahe, suno kana radha-natha! Tuhun hamara parana.
Bhaktivinode Thakura is saying, ‘O Radhanatha, the Lord of Srimati Radharani, You are my life and soul.’
[Now Guru Maharaja starts singing the song.] (1)mânasa deho, geho, jo kichu mor arpilun tuwâ pade, nanda-kis’or!
(2) sampade vipade, jîvane-marane dây mama gelâ, tuwâ o-pada varane
(3) mârobi râkhobi – jo icchâ tohâra nitya-dâsa prati tuwâ adhikâra
(4)janmâobi moe icchâ jadi tor bhakta-grihe jani janma hau mor
(5) kîtha janma hau jathâ tuwâ dâs bahir-mukha brahmâ-janme nâhi âs’
(6) bhukti-mukti-sprihâ vihîna je bhakta labhaite tânko sanga anurakta
(7)janaka, jananî, dayita, tanay prabhu, guru, pati – tuhû sarva-moy
(8) bhakativinoda kohe, suno kâna! râdhâ-nâtha! tuhun hâmâra parâna
Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare
Nitai Gaura Haribol, Haribol, Haribol.
Hare Krishna , so, once again I’ll read the translation. Mind, body, and family, whatever may be mine, including bank account (laughter) arpilu tuwa pade, nanda-kishor. I have surrendered at Your lotus feet, O youthful son of Nanda Maharaja. Or I will surrender at Your lotus feet, O youthful son of Nanda Maharaja. In good fortune or in bad, in life or at death, all my difficulties have disappeared by choosing those feet of Yours as my only shelter. Slay me or protect me as You wish, for You are the master of Your eternal servant. If it is Your will that I be born again, then may it be in the home of Your devotee. May I be born again even as a worm, so long as I may remain Your devotee. I have no desire to be borne as a Brahma averse to You. I yearn for the company of that devotee who is completely devoid of all desire of worldly enjoyment or liberation.
Father, mother, lover, son, Lord, preceptor and husband; You are everything to me. Thakura Bhaktivinoda says, "O Kana, please hear me! O Lord of Radha, You are my life and soul!" Radhanatha tuhu hamara parana. So that is our prayer. Radhanath, the Lord of Srimati Radharani, You are my life and soul. Krishna consciousness means to develop that attitude, to develop that consciousness. Radhanath Krishna is my everything.
Hare Krsna. Does anybody have any question?
HH Bhakti Caru Maharaja: Yes?
Prabhu: Guru Maharaja the song is very———-says that mother father and lover, husband you are everything to me. So having Krishna as husband, friend. Prema that we can attain taht. Now if we are still attached So if someone is attached to, you know, his mother, father, brother, his relatives and is hesitating to fully surrender. So how can we give up the attachment? ———
HH Bhakti Caru Maharaj: Well, by developing that specific relationship with Krishna. So if I am attached to my father, then let me see that Krishna is my actual Father. I am related to my father because he is my father. Because I came from him, I have a link with him I have a connection with him. But originally where did I come from? Krishna. So who is the original father? So in this way, the relationship that we appreciate, the relationship that we have a taste for, through that relationship we link our connection with Krishna. If someone is very attached to the child, the mother is attached to the child, the mother knows what the love for the child is like and she learns to offer that love to Krishna, recognizing that Krishna is her actual child. You see, in order to develop loving relationship we have to experience that love. A person who does not know what love is, how can he love Krishna? So we develop our loving relationships and through those relationships we find our relationship with Krishna. Wherever our attachment is, we shift that attachment to Krishna.
[Question unclear] In the material world there are so much obstacles and sometimes competition….
BCS : In the spiritual also world there is competition. The cowherd boys run who can touch Krishna first. But those competitions are centered around Krishna. Those competitions do not create conflict. You remain neutral, you remain above all that. Actually, what you are saying you are trying to do something and somebody else is trying to do better than you and as a result of that you feel upset. Right,that is what you are saying (laughter) So, good, that you can recognize that you have so much false ego, is it good to have false ego, you want to harbor it? Then, get rid of your false ego.
[Question unclear] Yes, there is nothing wrong in that. At the initial stage, Prabhupada said, we want liberation, we want to get out of this material nature, at an initial stage. But at an advanced stage we see there is no difference between the material and the spiritual nature. At an initial stage we see the difference between the material and spiritual nature, therefore we want to get out of the material nature and go to the spiritual nature. But at an advanced stage one sees wherever there is service to Krishna, that is spiritual. This material nature is also spiritual. Like for example a person who is in charge of the prison, who is working for the prison on behalf of the king. Although he is in the prison, is it a prison to him? It is his field of action. His field of activity, his field of service. So at an advanced stage, to a devotee there is no difference between material and spiritual because for him everything is spiritual.
[Question unclear] : how tolerance is the key to spiritual life [unclear]
HH Bhakti Caru Swami Yeah, you see, like when we are in the material nature, sometimes we have to make adjustments. We can’t rectify the situation; the society is in a certain way. So, we have to tolerate that, we have to accept that. For example, the residents of Vrindavana, because Kamsa was their king, they are paying him tax. Although Kamsa was a demon and he was averse to Krishna, they were making the compromise. So, when we are in a society, we have to sometimes make adjustments in the society which may not be palatable, which may not be desirable, but still we have to. Like for example when somebody is working, in an office or in a factory. The atmosphere of the office is not so conducive, there are so many things which are happening there. But you know, because one has to earn money, one has to make adjustments in that situation. He cannot go to the boss and tell him. Why they are gossiping, why they are eating meat, why they are smoking, why they are drinking? Then the boss will say, ok, if you don’t like it, then you find a suitable situation for yourself. If you don’t like it here, you can go. Isn’t it? But yes, we like to go away from that situation, but sometimes we cannot. Specially, when one is in the household life, in this kind of situation, we have to make some adjustments. And ultimately, detrimental situations will increase our attachment to Krishna, if we are truly sincere about our devotion, about our relationship with Krishna, then this detrimental situation will increase our attachment to Krishna.
[Question unclear]
HH Bhakti Caru Swami : We may not be on that level, but at least through this we are learning which is the level which we want to achieve. This is the goal, we may not have reached that goal. The goal is there, we know, that is the goal. And let us aspire to achieve that goal. Even if you imitate, that’s good, but do it sincerely. All right? Sincerely means, don’t imitate in order to get some cheap admiration, not for name and fame. But for getting Krishna’s mercy. Ultimately there are two ways, the spiritual nature and the material nature. Is it for my self interest or for Krishna’s pleasure? Ultimately these are the two considerations that we have open to us. And we have to consider, is it for my selfish interest that I am doing it? Is it for my self aggrandizement that I am doing it or is it for pleasing Krishna, or is it for Krishna’s pleasure? So, that should be the consideration. And out of this two which one should be the desirable goal ,which one should be our consideration? Krishna’s pleasure, right? And then you can see whether you or pretending or you are real. If it is for Krishna then it is real, if it is for you then you are pretending, right ?
[Question unclear] HH Bhakti Caru Swami : Well, while answering the devotee’s question, I made that point. That, there are two stages; one is the neophyte stage and the advanced stage. At the neophyte stage, at the initial stage desire for liberation is good. But at an advanced stage one automatically becomes free from the desire for liberation. Just like, when you see, that this material nature is full of misery, is full of suffering, then it is natural that you will feel, well, let me get out of here. That tendency is natural. I do not want to be here, this place is too bad, this place is terrible. But then when you render devotional service and then you see that there is so much service that you can render here, by that time you do not really care for whether you like it or not, you are simply concerned for Krishna’s pleasure, then you see there is so much service, why should I go anywhere else . That is how you transcend that platform of desiring for liberation. Let’s put it this way : When we are in the material platform, when we are trying to enjoy karma, then when you achieve a more advanced stage, jnana.. Karma is, karma-kandha section is enjoyment in the material nature but jnana leads us the way, shows us the way to get out of the material nature. So, it is natural. First you are trying to enjoy and you are suffering. Then you think I don’t want to suffer, so you want to get out of here. The desire for getting out of here is desire for liberation. But then you see, you come to the platform of bhakti. And then you see, well, this is such a nice place to render service. The whole world has become so demoniac, so there is so much to do in this world. Then what you want to do? You want to run away from here when there is so much service? Or you want to be here to execute the service. That is how it is natural.
[Question unclear]
HH Bhakti Caru Swami : Okey, now, let us consider what is bhakti, what is the meaning of bhakti ? No, what is the meaning of the word bhakti ? Okay, Loving Krishna, very good. The bottom-line is : love Krishna. So you have to love Krishna. In order to learn how to love Krishna, you have to see those who love Krishna. You have to be in the association of those who love Krishna. And then you develop your love for Krishna. The first consideration is to learn, to know that you need to love Krishna, you have to cultivate, you have to learn how to love Krishna. Now you practice to learn. And where do you practice? Like if you want to cook, you do not know how to cook. If you want to learn to cook, what will you do? [Answer unclear] Very good, you go to some expert cooks, right? And there you learn. Similarly, we have to be in the association of devotees who have developed their love for Krishna and under their guidance we learn how to love Krishna. And initially it is a matter of practice. By practicing you become perfect. First you practice then you become perfect. That’s why bhakti has two stages. One is sadhana bhakti, practising stage, and the other is prema bhakti, perfected stage. You practice and then you become perfect. You practice how to cook and then one fine morning you find that you have become an expert cook. And then when you have become an expert cook then you won’t have to do anything separately. Those who will taste your food, they will say, Waw, what a good cook you are. Thank you. Hare Krishna. All glories to Srila Prabhupada.
Yeah, okey. Question : Guru Maharaja, once I heard that love actually is hampered when it is expressed. Like we say: "I love you", that is hampering love. I have love for you… [rest unclear]
HH Bhakti Caru Swami : It’s not saying your love for me. But what you are saying is that due to my love for you, you have become my life and soul, you are my life and soul. How does He become one’s life and soul? Because of the love. And I don’t know who said that when you express your love, your love becomes minimized. Like just consider a young boy is in love with a young girl. Now, if that boy does not tell that girl that he loves her, how will she know? Similarly we have to express our love to Krishna. We have to tell Krishna I love you. After all what is the Hare Krishna mantra ? Krishna I love You, Krishna I love You, Krishna I love You… (Laughter of the devotees)
Yes, Shankara ? [Question unclear] HH Bhakti Caru Swami : Saranagati, yeah, you see, devotion actually begins with dasya. Jivera svarupa hoy, Krishna nitya dasa. At first we are the servants. We are servants. Servants are servants. Some day, the master can say that I am so pleased with your service that I want you to become my friend. The servant cannot tell the master, I want to become your friend, but the master can say that. Our business is to become servants of Krishna. And then if Krishna wants then He can make us His friend or father or mother or lover. That is up to Krishna. But yes, as you asked, it begins with servitorship. First we are servant and then Krishna may give us any relationship it is up to Him. Okey. Thank you.
Akhilar prabhu, do you have anything to say? [Answer unclear]
Hare Krishna Gaura premanande. Hari Haribol!




Hare Krishna, so now we are having the seminar, and so we have some special classes. In the morning, we are having the classes on "Saranagati," instead of Bhagavatam class. Actually, this is also Bhagavatam class, because the ultimate goal of Bhagavatam is sharanagati, surrender to Krishna. Bhagavatam has ten aspects, dasha lakshanam, ten symptoms, and out of that, the final symptom is ashraya. The ashraya and sharanagati are the same. Taking shelter of Krishna’s lotus feet is the ultimate consideration of Shrimad-Bhagavatam. How many of you remember the ten symptoms of Shrimad-Bhagavatam? Very good. Ok, Shankar? Shrimad-Bhagavatam, the ten symptoms? [Shankar replies] Yeah. [Shankar continues] Very good, very good. So those ten symptoms are, first one is sarga. Sarga means? Sarga means? Creation. Visarga, then comes visarga. Visarga means? Secondary creation. The sarga is Vishnu’s creation and visarga is Brahma downwards. Garbhodakasha…Mahavishnu, Karanodakashayi Vishnu, Garbhodakashayi Vishnu and Kshirodakashayi Vishnu. Mainly, Karanodakashayi Vishnu and Garbhodakashayi Vishnu’s creation is sarga.
Then Brahma comes from the navel of Garbhodakashayi Vishnu. That is Brahma’s origin, that’s how Brahma appeared. And Brahma downwards, from Brahma created the Prajapatis and, in this way, that creation continues. That aspect is visarga. Atra sarga visargas ca, then third is? Sthana. Sthana means the planetary systems. Poshanam? Poshanam is the maintenance of this creation. Uttaya, who knows the meaning of uttaya? Yes, Ganganarayan? [Ganganarayan replies] Creative impetus in the living entities. Uti, the creating impetus, the tendency to create, has been described, uttaya. And then, manvantara.
What is the meaning of the word manvantara? Who knows? Yes, Sadhanasiddha? [Sadhanasiddha replies] Not only the changes, but the rule of the Manus. Manus, there are fourteen Manus in a day of Brahma. So how the Manus rule over the… With the Manus, the whole shift changes. Indra changes, the demigods changes, even Krishna’s incarnations changes. They are known as manvantara avatars.
So manvantara, ishanukatha? Ishanukatha? Isha, anukatha, who is Isha? The Supreme Personality of Godhead, and the description of His activities is also there in Shrimad-Bhagavatam, ishanukatha, the activities of different incarnations. Manvantara, ishanukatha, then? Mukti, liberation. Ishanukatha, mukti, nirodha. Nirodha is the cessation of the existence, and then comes ashraya.
So this ashraya literally means? What is the meaning of the word ashraya? Huh? [Devotees reply] Ashraya literally is, Jayesh? [Jayesh replies]. Ashraya means shelter. So, shelter. Whose shelter? Huh? Krishna’s shelter, the shelter of the Supreme Personality of Godhead. So, ashraya, now ashraya, shelter and surrender. Isn’t it interlinked? When can you get shelter? Or, taking shelter means surrender. You surrender, in order to take shelter.
So that’s why sharanagati is the ultimate consideration of Shrimad-Bhagavatam. Yesterday, we discussed according to Bhaktivinod Thakur’s instructions, following Shrila Rupa Gosvami’s instructions in Bhakti-rasamrita-sindhu, and there sharanagati has six limbs, six branches or six limbs, six aspects, shad-anga. Anga means? Limbs. Shad-anga sharanagati. What are those six limbs of sharanagati? [Devotees reply] Six limbs are? Dainya, atma-nivedan, goptritve varan, avashya rakshibe krishna vishvash palan, bhakti anukula matra karya rashikar, bhakti pratikula bhav varjan angikar. Shrila Rupa Gosvami in Nectar of Devotion, he put it in the reverse order, or the way Bhaktivinoda Thakur put it, is the, in the reverse order of what Rupa Gosvami presented. Rupa Gosvami’s presentation is, first is anukulyasya sankalpa, pratikulyasya vivarjanam, rakshise pati iti vishvasha, goptritve varanam tatha.
So it’s coming, in this way, it is, last is pratikulyasya vivarjanam. But Rupa Gosvami is saying that anukulyasya sankalpa, pratikulyasya vivarjanam. But in Bhaktivinoda Thakur’s description, anukulyasya sankalpa, or bhakti anukula matra karya rashikar is the fifth one. And bhakti pratikula bhava varjanam angikar – that is the sixth one.
But Rupa Gosvami is putting anukulyasya sankalpa, pratikulyasya vivarjanam, and then the fourth one, according to Bhaktivinoda Thakur, is avashya rakshibe krishna vishvash palan. Rakshishe iti vishvasha. "Krishna will protect," that vishvasha, that faith. And then the next is goptritve varanam tatha. And then dainya and atmanivedana.
Anyway, Bhaktivinod Thakur has put it in a certain way, and we will follow that order. So first is dainya. Dainya means? What is the meaning of the word dainya? The word dainya means? Humbleness, humility, to feel that "I am very small, I am very fallen." So Bhaktivinoda Thakur describes that through one of his songs. In this chapter, dainya chapter, there are seven songs by Bhaktivinoda Thakur describing dainya, but we have selected the fourth one. There is no English translation in this, who got it printed? Jayesh? What happened, where is the English translation? I’m sorry, huh, is there any English translation?
Is there any English translation, because the devotees…you have it? [in Hindi] Aap ko is mein angrezi anuvaad hai? [meaning: do you have the English translation there?]. No, no, that’s a different one. Anyway, since you are in charge of the classes, Jayesh, make sure that when the verses are printed the translation also is printed. So dainya is described as, in Bengali I’ll read it: amara jivana sada pape rata nahika punyera lesha. One of the reasons I have selected this ‘Saranagati’ as the topic, because many of the devotees they are Bengalis and they do not understand English. So at least through this, the Bengalis will also understand what is going on, those who don’t understand English. [BCS speaks in Bengali to the public].
Amara jivana sada pape rata nahika punyera lesha. Parere udvega diyachi je kata diyachi jivera klesha. Amara jivana, my life. Amara jivana means my life. Sada pape rata. Sada means always. Pape rata, engaged in sinful activities. My life is always engaged in sinful activities. Nahika punyera lesha. There is no touch, no tinge of pious activities. My life is so full of sinful…my life is full of sinful activities and there is no tinge of piety in it. And parere udvega diyachi je kata diyachi jivera klesha. I have inflicted so much pain and anxiety to others. And I have given so much distress and difficulties to them. Did everybody get a copy of the song, some copies? So keep this copy because we will sing this song afterwards. So, once again, is it clear in English? How many of you understand
English here? Please raise your hands. Okay, those who understand English, you’re getting it, you’re getting the translation? Bhaktivinode Thakura is lamenting or praying to Krishna, expressing his anguish, expressing his heart. My life is always engaged in sinful activities. [curtains of altar open] Jaya Sri Sri Radha Madana Mohana ki Jaya! Jaya Sri Sri Krishna Balarama ki Jaya! Jaya Sri Sri Gaura Nitai ki Jaya! Do we consider ourselves to be sinful? How often do we think that we are sinful? And how often you think you are pious? You’re very pious. How many of you think that you’re a very pious
person? How many of you think that you are a sinful person? Very good! It seems that Bhaktivinoda Thakura’s preaching is having some effect. [chuckles] Otherwise, generally how do you feel? Don’t you feel that you’re very, very pious? "I am so good!" Do you ever think that I am bad? We always think that we are very good. Not only good, we are very good! Not only very good, we think that we are the best! But Bhaktivinoda Thakura is teaching us how to develop the mentality of humbleness. Amara jivana sada pape rata nahika punyera lesha. Lesha means a tinge, an iota. There is no touch, there is not a single streak of piety in that life. Parere udvega diyachi je kata. If we consider seriously, then we can see that we cause so much trouble to others. We have caused so much distress to others. Nija sukha lagi pape nahi dare. In order to have my happiness, nija sukha lagi, for the sake of MY happiness, pape nahi dare, I do not become afraid to commit sinful activities. Nija sukha lagi pape nahi dare, dayahina svartha para. Dayahina, merciless. And svartha para, selfish. I do not have any mercy. I am merciless and that is for the sake of my happiness. What we don’t do? I am committing so many sinful activities for the sake of my pleasure. Nija sukha lagi pape nahi dare, dayahina svartha para. I am so selfish! And I am so merciless. Pare sukha dukhi. And when I see others are enjoying, I become very sad. Others’ pleasure, others’ enjoyment causes ME to suffer. And sada mithya bhashi, always telling lies. I am a liar all the time. Para dukha sukha kara. And others’ suffering gives me pleasure. Bhaktivinoda Thakura described envy in this way. So he is actually pointing out how envious we are. The definition of envy according to Bhaktivinoda Thakura is this: para sukhe dukhi and para dukhe sukhi. When I see that the others are suffering I feel very happy. And when I see that others are enjoying I feel very sad. That is how Bhaktivinoda Thakura has described envy. Envy is to see that others are suffering. When I see others are suffering I feel happy. And when I see that others are enjoying it makes my heart burn with envy. Ashesha kamana hridi majhe mora krodhi dambha parayana. Ashesha kamana, endless desires to enjoy. Hridi majhe mora, in my heart. In my heart there are unlimited desires to enjoy. And I am krodhi, angry. And dambha parayana, very proud. Mada matta sada, I am intoxicated with my power. And vishaye mohita, I am enchanted by my possessions and by my acquisitions. I am always enchanted by the objects of sense enjoyment. Himsa garva vibhushana, and envy and pride are my ornaments. Envy and pride are my ornaments, visbhushana. Nidralasya hata. I am always absorbed in laziness and sleep. Sukarje virata. And I am not at all interested in good actions. I am lazy and susceptible to sleep and I don’t have any interest for sukarja, good actions. But akarya udyogi ami, in wrong actions I am very, very enthusiastic. Pratistha lagiya sathya acarana. For the sake of establishing myself, for the sake of establishing my position I am very deceitful. Or deceitfully I try to establish myself, deceitfully I try to possess various things for my enjoyment. And lobha-hata sada kami. And I am afflicted with greed and lusty desires. E hena durjana, sajjana varjita. I am such a wicked person and the good people, the saintly people avoid me, sajjana varjita, they have rejected, the saintly people have rejected me. I am such a wicked person. Aparadhi nirantara. I am constantly engaged in criminal activities. I am always criminal. Subha-karya-sunya sadanartha manah. I am avoid of pious activities and always, my mind is absorbed in wrong actions, wrong thoughts, wrong desires nana duhkhe jara jara. And as a result of that, I am afflicted with various kinds of suffering. Vardhakye ekhana upaya vihina. In my old age now I am completely helpless. I do not have any other recourse, I do not have any means to save myself. Ta ‘te dina akincana. On top of that, on top of this condition in my old age, I am very poor and devoid of any possession. Bhakativinoda prabhara carane kare duhkha nivedana. Bhaktivinoda Thakur is saying that he is offering these prayers to the Supreme Personality of Godhead, Krishna. So in this way Bhaktivinoda Thakur is teaching us how to become humble. Do you want to become humble? Then what you should do? You just consider that this is your mentality. Bhaktivinoda Thakur is speaking in the first person, but actually Bhaktivinoda Thakur is telling us about our situation. Amar jivana sada pape rata. Bhaktivinoda Thakur is saying that my life is always engaged in sinful activities. But what is Bhaktivinoda Thakur is actually saying, "your life is always engaged in sinful activities." This is how we have to see ourselves. This is how we have to think it is not Bhaktivinoda Thakur who is saying. It is Bhaktivinoda Thakur teaching us and how to go deep into ourselves and see our actual situation and naturally develop this quality of humbleness.

All right? So, the first limb understood? Are you going to become humble or proud? How is your situation right now? Are you humble or are you proud? How many of you think that you are very humble? Raise your hands. How many of you think that you are full of pride? Please, raise your hands. Now, do you need to become humble? So what to do? Recognize that your life is full of sinful activity. So, don’t do that. Don’t indulge in sinful activities. Bhaktivinoda Thakur is saying, amar jivana sada pape rata, teaching us Our life is always full of sinful activities. Wasn’t our life full of sinful activities? Meat eating, intoxication, illicit sex, gambling. So the life was revolving around those sinful activities. But now with the mercy of Srila Prabhupada we have come to the right place. And we are learning the standard, to accept the right standard. No meat eating, no non-vegetarian food, no intoxication, no illicit sex, no gambling. Right? Promise? Good. Parere udvega diyachi ye kato, diyachi jivere klesa. I do not know how much suffering I have caused to others. Let us think back, to how many people we have caused distress and suffering. How many of you can think of such actions that you caused distress to others? Raise your hands. How many of you did not understand what I said? Diyachi jivere klesa. Nija sukha lagi pape nahi dari. For the sake of my own pleasure I do not hesitate to commit sinful activities. Is it not? Does it not happen? I don’t care what happens. But we want to have the object of our sense gratification, object of our desires. Let us have it. Whether you have to steal, whether you have to lie, whether you have to bribe others, whether you have to be deceitful. Let me get some money. Isn’t that the natural tendency of the people, the living entities in this material nature? Or let me kill some animal. Eat their flesh. Isn’t that what’s going on in this material world? Nija sukha lagi pae nahi dari. They are not afraid to commit sinful activities, for the sake of their own pleasure. They are killing cows without understanding the consequences of killing cows. They are just completely oblivious about the consequences of their sense gratification. They just want to have their sense gratification. Eating the cows meat. Daya-hina. Merciless. The cows have to suffer, so what? Somebody was telling me that when one goes to the slaughter house, one can see that although they shoot the cow in the head, to kill the cows, they take a rifle, the rifle shoots the cow, still it takes the cows six minutes to die. And what does the cow do? Writhing in pain, rolling, jumping in pain, whriting in pain. They don’t care. Danya hina, merciless. Svartha-para. They are simply concerned about their own sense gratification, they’re so selfish.
Para sukhi dukhi. And they cannot tolerate the happiness of others. Sada mithya bhase, always telling lies. Isn’t that the condition of the people of this age? All these so-called leaders, they are constantly lying, constantly lying. The political leaders are constantly lying just to get a vote. "I will do this for you. I’ll do that for you." But they never do that. They know when they’re saying that they’ll never do that. So this just to give an example of the politicians, that’s a natural tendency of the people. In order to get some money people don’t mind lying, telling lies. In order to get some little pleasure we lie, we cheat. Sada mithya bhasi para dukha sukha kare. And when we see that the others are suffering we feel very happy. But that is not the…that shouldn’t be the mentality of the devotee. A devotee is para dukhe dukhi, whereas a non devotee is para dukhe sukhi. Asesa kamana hrdi mahje mora krodhi dambha parayana. My heart is full of kamana, lusty desires. There are endless lusty desires in my heart. Hrdi mahje mora krodhi. And when those desires are not fulfilled I become so angry. By nature I am so angry. Dambha parayana, I am so proud. Mada matta sada bisaye mohita. I am intoxicated with my achievements, with my vanity. And bisaye mohita, I am enchanted by the allurements of the material nature. Himsa garva vibhusana, and envy and cruelty and pride are the ornaments, are my ornaments. The more proud one is, one thinks that "I am so big. I am looking so beautiful." What does ornaments do? Ornaments make us look beautiful. Not men generally. Women wear ornaments in order to beautify themselves, to make them look more beautiful. So these are the ornaments, like vibhusana, dress, beautiful dresses also. We make them, we wear them in order to make us look beautiful. And in this world what is the tendency of the people? The tendency of the people is to think, the more proud they are, they think the more beautiful they are. They beautify themselves with the pride and vanity and cruelty.
Anyway, so this is how Bhaktivinoda Thakura is describing [curtains of altar open] Jaya Sri Sri Krishna Balarama ki jaya! Jaya Sri Sri Radha Madana Mohana ki jaya! Jaya Sri Sri Gaura Nitai ki jaya! So in this way Bhaktivinoda Thakura is teaching us how to become humble. So now let us sing.
amara jibana, sada pape rata
nahiko punyera lesa
parere udvega, diyachi je kato
diyachi jibere klesa
nija sukha lagi, pape nahi dori,
doya-hina swartha-paro
para-sukhe duhkhi, sada mithya-bhase,
asesa kamana, hrdi mahje mora,
krodhi, dambha-parayana
mada-matta sada, bisaye mohita,
himsa-garva vibhusana
nidralasya hata, sukarje birata,
akarje udyogi ami
pratistha lagiya, sathya acarana,
lobha-hata sada kami
e heno durjana, saj-jana-barjita,
aparadhi nirantara
subha-karja-sunya, sadanartha-matah,
nana duhkhe jara jara
bardhakye ekhona, upaya-bihina,
ta te dina akincana
bhakativinoda, prabhura carane
kare duhkha nibedana
Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna. So, in this way Srila Bhaktivinoda Thakur is teaching us how to become humble, which is the first aspect of Saranagati. Does anybody have any questions ?
Devotee : [Inaudible]
BCS: At least try to start detecting your sinful activities. Start it. You may not think that your whole life is full of sinful activities, but when you commit some sinful activity, at least notice it. That’s how you begin.
Devotee : [Inaudible]
BCS: As I said, at least start recognizing your sinful activities. Sometimes you may do something good, so that is very good. Sometimes we are doing good actions; sometimes you are acquiring piety, that’s very good. But at least start to recognize the sinful activities. It may not be completely, all the time, be engaged in sinful activities. Or rather, let us consider that only at a very, very exalted stage a devotee thinks like that. You see, materially everybody feels that I am the best. But as he starts to make spiritual advancement, he begins to feel that he is the worst. And at the highest stages of spiritual advancement, he begins to feel that he is really the worst. That’s why he becomes so humble. Let’s consider Sanatana Goswami, Haridasa Thakura. They considered themselves so sinful that they did not even consider to go to the Jagannatha temple. What to speak of going to the temple, they did not even consider to take the main road. Because they are afraid that if a brahmana stepped onto their shad.., if they touched a brahmana with their shadow, then he will become contaminated. The pujaris will become contaminated by coming in contact even with their shadow. So, that’s why Sanatana Goswami took the road… He avoided the main road and came by he ocean, when it was so hot during summer. This is the mood of an advanced devotee.
Okay? Yes, Akhiladhara prabhu? Yeah, he’ll give the mike.
Devotee: Sometimes people think that they are humble, but sometimes, especially those…
BCS: So what’s your question?
Devotee: huh
BCS: what’s your question?
Devotee: how to deal with that.
BCS: how to deal?
Devotee: how to deal with that. That we can actually get free.
BCS: endeavor. Keep on endeavoring. It’s a struggle, but we have to keep on endeavoring. Yes, it’s a struggle. Spiritual life is a struggle. But we have to keep endeavoring and we can’t afford to give up. Yes, Shankara?
BCS: again. That’s again the same point that Akhiladhara prabhu is saying. It’s a struggle. You are forced to react. You can’t really maintain, you know, that standard, or you can’t remain in that lofty situation. But we have to keep on endeavoring and we have examples like Yudhisthira Maharaja. Like all these great devotees. We take their examples, how they reacted, did they react? Yudhisthira Maharaja went through so much tribulations. People took advantage of him in so many ways, but did he give up? No, he
didn’t give up. He stuck to his standard. Similarly, we have to just keep on endeavoring. Just keep trying. Yes?
Devotee: [inaudible]
BCS: What?
Devotee: [inaudible]
BCS: one has to survive? Maybe…
Devotee: How can one survive earning?
BCS: earning money.
Devotee: [inaudible]
BCS: Okay, okay. Well, you see like we have to also consider that in the material nature, we’ll never get a perfect situation. But at least we have to keep trying. We’ll not get the perfect situation here. An other consideration is that Kali Yuga is an ocean of sinful activities. So whether we know it, whether consciously or unconsciously we are dragged into various situations. But we have to keep trying. Like what is BhaktivinodaThakura pointing out? He’s pointing out that we maintain a humble disposition. Sinful activities or pious activities is not the ultimate consideration. The ultimate consideration is our own state of consciousness. Are we humble or are we proud? This is the main consideration. Are we in a position to surrender ourselves to Krishna? That is the consideration. If I am proud I will not be able to surrender to Krishna. Therefore, let me become humble. And, as we said, like ultimately we won’t, you know…I mean, we never get a perfect situation. As we said …the goal is not to become sinless. The goal is to become surrendered. The piety is not the goal. Surrender is the goal. And even if there is some sinful activities involved, unconsciously, then what can be done? Like in the age of Kali it is practically impossible to maintain a pure life. For example, in America in milk they put, it is a custom that they put fish oil. So you are thinking that you are drinking milk, you are trying to become a vegetarian completely, but you know, you can’t. So in this way there are so many, like…I mean even the food, Prabhupada once told me, that in this age it is impossible to maintain the purity of food. That’s why Chaitanya Mahaprabhu gave the Holy Name. So by practice, by becoming sinless we’ll not become pure devotees. By being surrendered to Krishna we’ll become a pure devotee. That is the consideration. Okay, last question.
Devotee: [inaudible]
BCS: what’s that?
Devotee: [inaudible]
BCS: tolerance and?
Devotee: humility. [inaudible]
BCS: Yes, when you become humble then you become tolerant. When you’re proud you are intolerant. Isn’t it? So there is a link. In order to become tolerant you have to become humble.
Devotee: sometimes I feel it is very difficult to tolerate something, so how you should react?
BCS: become humble. [laughter] anyway, see the point is that our situation is the stage of sadhana bhakti . We are practicing. We are not perfect as yet. So even if there is imperfection, even if there is frailty, let’s take it on our stride and carry on. And it is not an intellectual thing. It’s a thing of practical application. Yes, Krishna Dvaipayana? Take the mike.
Devotee: [inaudible]
BCS: how to face the situation?
Devotee: [inaudible]
BCS: okay, so when you see that someone is suffering try to help him. Right? Instead of becoming happy, you sympathize with his suffering condition and help him. And when you see that someone is happy, you also become happy.
Devotee: [inaudible]
BCS: Maybe you can say it in Hindi.
Devotee: [inaudible]
BCS: so what?
Devotee: [inaudible]
BCS: No, tell me what is the question. I…para sukhe dukhi…
Devotee: [inaudible]
BCS: Can you give an example of what you’re talking about?
Devotee: [inaudible] somebody has a nature to become unhappy [inaudible]
BCS: then change the nature. If nature is like that, is it desirable? Is that nature desirable? Is that tendency desirable?
Devotee: The tendency is of others.
BCS: No don’t think about others. Think about yourself. If you do…are you doing that? Are you doing that? Are you happy when you see that someone is…do you suffer when you see that someone is happy? No? Then don’t worry about it. What others are doing you may try to give him an advice. "Don’t do that." But Bhaktivinoda Thakura is pointing out that this is how we should correct ourselves. The whole process of devotional service is actually rectifying ourselves. If we become too concerned about others …Prabhupada used to give an example, that don’t worry about where all the people those who came to the market where they are going to sleep. [in Bengali] Where the people, those who came to the market, there are so many people in the market, and if you start wondering where these people are going to sleep, they didn’t come to the market to sleep to begin with. They have their respective places. So the point is don’t worry about others, think about yourself. What can I do? And when someone is depending upon you, somebody is coming to you for his guidance, then you can give them the instruction according to your realizations.
Devotee: [inaudible]
BCS: cause of his, if somebody is happy by seeing others in distress, then you can , if you see that they’re doing that, give him the advice that don’t do that, because by doing that you are actually causing distress to yourself, right? Say for example, Duryodhana was happy seeing the Pandavas in distress. But what was the outcome of that? A war and total destruction. So these are the examples through which we can learn and we can teach others. Then if you do that, what is the ultimate consideration? If you do that you will suffer. That is what we have to teach others and we have to learn ourselves. You got the point? And by nature everyone is like…that’s what the condition is like today. Most of the people are envious. Most of the people are proud. Are the people humble nowadays? No. they’re not humble and that is why they derive pleasure, thinking that "Well, he is suffering and I am better off. My joy is depending upon their suffering. Let others suffer for the sake of my happiness. "That is the mentality. But is it desirable? That’s the question. It’s not desirable so let’s rectify that.
Ok, thank you. Hare Krishna! All glories to Srila Prabhupada!




Hare Krishna. So today we will discuss from Srila Bhaktivinoda Thakura’s "Saranagati". The essence of Srimad Bhagavatam is actually Saranagati. Bhaktivinoda Thakura wrote songs on these topics. Saranagati means surrender, process of surrender. Just as in Bhagavad gita – what is the final instruction of Krishna? Mam ekam saranam vraja. So this mam ekam saranam vraja means saranagati. Srila Bhaktivinoda Thakura following Srila Rupa Goswami’s instruction, in the nectar of devotion,

Bhaktivinoda Thakura accepted or elaborated on the six limbs of saranagati. The process of surrender has six aspects. Those six aspects are, as Bhaktivinoda Thakur’s explains here, dainya. The fist one is dainya. Dainya means, being humble. Thinking him to be very low. If we don’t think of ourselves as very low and fallen we cannot possibly surrender. If we think that we are very big, very great, very qualified then what is the need for surrender? If we think that we are able to do everything then we won’t be able to surrender. So first consideration is to feel oneself to be very unqualified, very fallen – so that is dainya. Then Atma-nivedana. Atma-nivedana is, atma means self and nivedan means offering. Next to feeling humble is offering oneself to Krishna. The third aspect is Goptrtve-varana – accepting Krishna as the Lord and Master. My only prabhu is Krishna. He is my only Lord and Master. That is the aspect of Goptrtva-varana. The fourth aspect is Avasya Raksibe Krishna – Visvasa Palana. To have the implicit faith that Krishna will positively protect me. Avasya Raksibe Krishna – Visvasa Palana. Then Bhakti-anukula-matra karyera svikara. Accepting whatever is favourable to Bhakti, whatever is favourable to Krishna consciousness. We accept only what is favourable to Krishna consciousness. Bhakti-Pratikula-Bhava Varjanangikara. Varjan means rejection. Accepting whatever is favourable and rejecting whatever is unfavourable. Whatever is detrimental to Krishna consciousness, should we accept that or should we reject it? If something is detrimental to Krishna consciousness that should be rejected. So these are the six limbs sarangas of saranagati. Just as the body has so many limbs similarly this body of saranagati has six limbs. What are those six limbs? Dainya, Atma-nivedana, Goptrtve-varana, Avasya Raksibe Krishna Visvasa Palana, Bhakti-anukula-matra karyera svikara and Bhakti-Pratikula-Bhava Varjanangikara. The point is we are here to surrender ourselves to Krishna. And now the question is how to surrender? How should we surrender to Krishna? Like, is it just a verbal thing that I am surrendered to Krishna? No. It is a condition. Surrender is actually a condition of the soul. Surrender is a state of consciousness. Our consciousness must be keen to surrender. How to surrender. So that has been very systematically explained by Srila Bhaktivinoda Thakura here. In the introduction to this saranagati Bhaktivinode Thakura wrote a song. So on different days on next four days we will discuss different aspects of saranagati through different songs of Srila Bhaktivinoda Thakura.
The copies therefore have been given. Today’s topic is the introduction to saranagati. The way Bhaktivinode Thakura explained it. It goes like, Sri Krishna Caitanya prabhu, jive doya kori, swa-parsada swiya dhama, saha avatari. Atyanta durlabha prema koribare dana, sikhaya saranagati bhakatera prana. Who is Sri Krishna Caitanya Mahaprabhu? Sri Krishna Caitanya Prabhu? Who is He? The Supreme Personality of Godhead. Sri Krishna has appeared as Sri Krishna Caitanya Mahaprabhu. Sri Krishna Caitanya Prabhu jive doya kori, in order to dispose His mercy to the living entities, the jiva. Jive doya kori, swa-parsada, parsada means associates and swa-parsada means along with His associates. Sri Krishna Caitanya Mahaprabhu how did He come? He came along with His associates. And swiya dhama, with His own abode, dhama. What is Sri Caitanya Mahaprabhus’ dhama? Sri Caitanya Mahaprabhu’s dhama is Navadvipa. Swiya dhama, so He appeared with His dhama. Saha avatari, descending. Atyanta durlabha prema koribare dana, in order to distribute very, very rare Krishna prema. Why did Sri Caitanya Mahaprabhu come? Namo maha vadanyaya, Krishna prema pradaya te. Sri Krishna Caitanya Mahaprabhu came to distribute Krishna prema.
 That same point is made here. Swa-parsada swiya dhama, saha avatari. Atyanta durlabha prema; this Krishna prema is – durlabha means extremely. Durlaba means rare. In order to distribute Krishna prema, which is extremely, extremely, durlaba means rare, atyanta durlabha prema koribare dana, sikhaya saranagati bhakatera prana. He is distributing the process of Saranagati. Now, what is the meaning of the word Saranagati, once again? Surrender. In order to distribute the very rare Krishna prema, He is teaching everybody the process of surrender. That means, who can one get Krishna prema? One can get Krishna prema only through the surrender to Krishna. Atyanta durlabha prema koribare dana, sikhaya saranagati bhakatera prana. Which is bhakatera prana, the life and soul of a devotee and the life and soul of devotional service.
And what are those Saranagati, as we mentioned earlier? Dainya, meaning feeling very humble. What is the opposite of humbleness? Opposite of humbleness is, yes, proud. So if someone is very proud can he become surrendered? Can he surrender? No, in order to surrender one has to become very humble, dainya. So when one develops this attitude of dainya then only he can offer himself to Krishna, atmanivedanam. And then goptrtva varanam. Goptrtva, gopta, means lord and master and varana means accept. And goptritva means as the lord and master. Then only one can accept Krishna as the Lord and master, gopatrtva varanam. When one can accept Krishna as the lord and master? When one is humble. When one has surrendered. How one can surrender to Krishna? Surrender will be complete only when we accept Krishna as our lord and master. "You are my lord and master, therefore, who am I? I am Your servant. So I submit myself to You. You are my lord." You are my lord means you are my master. You are my master means I am yours I am the surrendered soul unto you. Then gopatrtva varanam and when we surrender to Krishna and accept Him as the lord and master, then we develop the faith that Krishna must protect me. Krishna will always protect me, avasya rakhibe Krishna visvasa. Visvasa means the faith. Visvasa means the confidence. Visvasa means that implicit faith that Krishna will protect me! Krishna always protected His devotees. Krishna Himself declared that He will always protect His devotees. So if I become a devotee of Krishna, Krishna will protect me. So to have that faith, Krishna WILL protect me. Will Krishna protect His devotees? If you become a devotee of Krishna will Krishna protect you? Yes! Avasya rakhibe Krishna visvasa palana. Then bhakti anukula matra karyena svikara. Karyena svikara. Sikara means acceptance. Sikara also means hunting. But this is a different kind of this is svikara. In Bengali both sikara, hunting, and svikara is pronounced the same way. In Bengali the dental ‘sa’ and palatal ‘sa’ is pronounced in the same way. And this one especially is S V I, dental ‘sa’ with a ‘w’. ‘Swa’, swikara. Meaning, svikara means accept, acceptance. Bhakti anukula matra Karya svikara. Karya means activities. The activities that are favourable, anukula means favourable. The
activities that are favourable to Krishna Consciousness or bhakti, accepting that and rejecting whatever is detrimental. Bhakti pratikula bhava. Pratikula means anukula means flowing in the same direction and pratikula means flowing in the opposite direction. So whatever is flowing in the same direction that is anukula that means favourable? The river is flowing. To flow along with the river is anukula. And to try to go against the river is pratikula. So if we want to go flow along with bhakti then what we have to do? We have to flow along the way bhakti is flowing. And bhakti pratikula bhava. Pratikula, what is detrimental or opposite, opposed to bhakti, varjana, rejection. Sad anga saranagati hoibe jahara. One who will develop his devotion with six limbs, one who will accept the process of surrender with the six limbs? [curtains of the altar open] Jai Sri Sri Radha Madana Mohana ki Jaya! Jaya Sri Sri Krishna Balarama ki Jaya! Jaya Sri Sri Gaura Nitai ki Jaya! Sad anga saranagati hoibe jahara. Those who will, one who will accept this process of surrender along with the six limbs. Tahara prarthana sune sri nanda kumar. Sri Nanda Kumar, Krishna, will listen to his prayers. Tahara prarthana sune sri nanda kumar. Rupa Sanatana pade dante trina kori. Dante trina kori, dante means teeth. And trina is straw. With straw in my mouth. Dante trina kori. Bhaktivinode Thakura is saying bhakativinode pore duhun pada dhori. Rupa Santana pade, at the lotus feet of Rupa Goswami and Sanatana Goswami, Bhaktivinode Thakura is falling down, is falling at the feet of Rupa Goswami and Sanatana Goswami with straw in his mouth. The expression of straw in one’s mouth means in a very, very humble way. Considering oneself to be very lowly and fallen. Bhakativinode pore duhun pada dhori, kandiya kandiya bale ami to adhama. Kandiya kandiya means crying and crying. He says I am very fallen, ami to adhama, I am very, very fallen. Sikhaye saranagati koro he uttama. Teaching me the process of surrender, sikhaye saranagati koro he uttama, you make me elevated. You make me worthwhile. You make me the best of men by teaching me the ways of saranagati. So the translation goes like, we will just read the translation: "out of compassion for the fallen souls Sri Krishna Chaitanya came to this world with His personal associates and divine abode to teach saranagati, surrender to the Almighty Godhead. And to freely distribute ecstatic love of Krishna which is ordinarily very difficult to obtain. The saranagati is the very life of the true devotee".[to the audience:] So you understand the explanation? Anyway, it has been explained already. [continuing the translation]The ways of saranagati are humility, dedication of the self, acceptance of the Lord as one’s only maintainer, faith that Krishna will surely protect execution of only those acts favourable to pure devotion and rejection of the activities that are averse to pure devotion. The youthful son of Nanda maharaja, Sri Krishna, hears the prayers of anyone who takes refuge in Him by the six-fold practice. Bhaktivinode places a straw between his teeth, prostrates himself before the two Goswami’s, Sri Rupa Goswami and Sanatana Goswami and clasps their lotus feet with his hands. I am certainly the lowest of men." He tells them weeping, "but please make me the best of men by teaching me the ways of saranagati." So now we will sing this song. (HH Bhakti Charu swami sweetly leads and the devotees follow)
1. sri-krsna-caitanya prabhu jibe doya kori swa-parsada swiya dhama saha abatori
2. atyanta durlabha prema koribare dana sikhaya saranagati bhakatera prana
3. dainya, atma-nivedana, goptritwe barana abasya rokhibe krsna – biswasa, palana
4. bhakti-anukula-matra karjera swikara bhakti-pratikula-bhava barjanangikara
5. sad-anga saranagati hoibe jahara tahara prarthana sune sri-nanda-kumara
6. rupa-sanatana-pade dante trina kori bhakativinoda pore duhun pada dhori
7. kandiya kandiya bale ami-to adhama sikhaye saranagati koro he uttama Hare Krishna.
So, this is the introduction , the process of surrender or introduction to saranagati. That is Bhaktivinode Thakura’s mercy that he wrote these songs and this was a little difficult one, where the beat was it’s a seven beat this, an unusual beat, as you can see. Okay. Haribol! So any questions? Does anybody have any question on this topic? Okay, if there is no question I’ll end the class now. So thank you very much! Hare Krishna.

Friday, 20 April 2012

Brihad Bhagavatamrita by HH Bhakti Charu Swami Maharaja

Hare Krsna !!!

Here is the seminar on

Brihad Bhagavatamrita


HH Bhakti Charu Swami Maharaja

given on

19 October to 21 October 2009

in ISKCON Ujjain

Day 1
Day 2

Day 3

Day 4

For audio reference please visit