Blog

Live From Sri Mayapur Candrodaya Mandir!
Date: March 5th, 2011
Topic: Dhruva Maharaja Goes Back to Godhead
Verse: 4.12.28
Speaker: HH Bhaktivaibhava Swami

maitreya uvaca

nisamya vaikuntha-niyojya-mukhyayor

madhu-cyutam vacam urukrama-priyah

krtabhisekah krta-nitya-mangalo

munin pranamyasisam abhyavadayat

TRANSLATION: The great sage Maitreya continued: Maharaja Dhruva was very dear to the Supreme Personality of Godhead. When he heard the sweet speeches of the Lord's chief associates in the Vaikuntha planet, he immediately took his sacred bath, dressed himself with suitable ornaments, and performed his daily spiritual duties. Thereafter he offered his respectful obeisances to the great sages present there and accepted their blessings.

PURPORT: We should mark how dutiful Dhruva Maharaja was in his devotional service, even at the time he left this material world. He was constantly alert in the performance of devotional duties. Every devotee should take his bath early in the morning and decorate his body with tilaka. In Kali-yuga one can hardly acquire gold or jeweled ornaments, but the twelve tilaka marks on the body are sufficient as auspicious decorations to purify the body. Since Dhruva Maharaja was living at that time at Badrikasrama, there were other great sages there. He did not become puffed up because theairplane sent by Lord Visnu was waiting for him; as a humble Vaisnava, he accepted blessings from all the sages before riding on the plane brought by the chief of the Vaikuntha associates. [End of Srila Prabhupada's purport to SB 4.12.28]

HH Bhaktivaibhava Swami: The Sanskrit word madhu-cyutam means flowing with honey. The speeches of the inhabitants of Vaikunthaloka, spiritual world are just like that, so sweet just like flowing with honey. And another version is madhu-cyutam - the long 'a' which means words having drops of honey, same meaning. In other words the words spoken by the inhabitants of Vaikuntha areas sweet as honey. That is the nature of transcendental sound. It sounds very sweet and pleasing to the ear.

We also find one verse in the Bhagavad-gita, there it is also stated, related to the austerities of speech in the mode of sattva-guna, mode of goodness. Such speech or words should sound very  pleasant to the ear - anudvega-karam [Bg 17.15 - agitating. Satyam means truthfulness; priya - very dear and hitam - beneficial. The words should be beneficial for the listeners.

In the purport Srila Prabhupada explains that one should not speak words that agitate the minds of others. Then Prabhupada also makes the point that in the case of the teacher, of course  sometimes the words may not sound so pleasant for the student but that also has a particular purpose for benefitting the student. Although at times it maybe not so pleasant to hear but still they are beneficial - hitam.

However Srila Prabhupada also explains in the same purport that is the position of the teacher. The teacher can agitate the students. That is his duty but he should not speak to others in such a way as if everybody is his students. That would not be correct. Otherwise such words if someone talks to others thinking "They are all my sisyas, all my students," then such sound, such speeches become agitating to the mind.

Srila Prabhupada further explains in that purport to that verse that in the spiritual circles whatever one speaks that should be supported by sastra, sastra evidence immediately Prabhupada explains. And still he makes the point in spiritual circles such speeches should sound very pleasing to the ear. I think this is a very important instruction for our Vaisnava and brahmanical culture. As far as possible when in the association of Vaisnavas, devotees choose our words, speeches very carefully so that it would not agitate the mind of others, what to speak of insulting others. That is completely out of question. Passion means the mind becomes agitated; the mode of goodness is very pleasant for the mind and ignorance that means insulting.

Srila Prabhupada writes in one purport in the third canto of Srimad-Bhagavatam that if the leaders or authorities of society do not give special respect to the brahmanas and the Vaisnavas, they do not offer them not only sweet words but all facilities then the path of progress will be lost to human civilization. The Lord personally wanted to teach this. Therefore He offered so much praise to the Kumaras. The Lord Himself is an example of always speaking very pleasant words, sweet words to His devotees.

If the speech is not meant to benefit others, not pleasant then often such a person doesn't really talk to people but rather at people. That is a significant difference between talking to someone or talking at someone. If you talk to someone then you respect the opinion of the other person. You always give a chance that the other person can respond and also express his opinion, open his mind. You invite the other person to have a conversation. But if you talk at someone then there is no scope for that. You are not interested in the opinion of others. You are not interested in conversation.You simply attempt to instruct others. That naturally is very agitating for the mind.
Long ago I took a course in rhetoric and it was quite interesting to learn about the principles of having a conversation, the rules of a debate. I thought it was very interesting. Debates of course are very often accompanied by emotional issues or emotional talks but even on the level of a debate, I learnt it is strictly prohibited to personally insult the opponent. That is one basic rule of  participating in a debate.

Discussions are of a more mild nature. We can discuss something. Debates are a little more heated because I have an opinion and you have an opposite opinion and then let us have a debate. But you should never ever insult the opponent. That is the rule. So I wish that we could apply this rule much more often in our debates that we sometimes have. Our discussions turn into debate. That is a very important rule what to speak of having a debate in spiritual circles. How much more this rule must be applied, to never insult a person.

We can give a very practical example for instance with a liberal, to directly insult him you just say, "You are liberal and therefore you are an idiot." - Direct insult. But often people insult others indirectly. You are insulting but you don't do it directly. In this case you will say that all liberals are idiots. Of course in the audience there might be someone or your opponent. He might be liberal and immediately he is insulted. Such kind of speeches or tactics in order to downplay the opinion of your opponent or somebody, discredit his opinion by personally insulting the person. That ishighly improper. Such technique should never be used. In the karmi, non devotee society even hey adhere to such a rule then what to speak of us.

Then we have one purport were Srila Prabhupada gives a very nice definition of truthfulness. Prabhupada explains, "Truthfulness means that facts should be presented as they are, for the benefit of others. Facts should not be misrepresented. According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straightforward way, so that others will understand actually what the facts are. If a man is a thief and if people are warned that he is a thief, that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth." [Excerpt from SrilaPrabhupada's purport to Bg 10.4-5]

That is a fact, that in the name of pleasing other we cannot compromise truth. That is true but still according to the time place and circumstance and the people involved we also even in speaking the truth use our good sense of discrimination. We can't just blast the truth in any way we like but we have to still consider time, place and circumstances and the persons we are talking to. Often it is not precisely what you say that makes you wrong but how you say it that makes you wrong.

Then it is further explained in the verse today that Dhruva Maharaja was constantly alert in the performance of devotional duties. When an advance devotee approaches the perfection of his spiritual life, spiritual practices then related to practicing saddhana-bhakti, spiritual devotional duties, he should not develop a carefree, free willing attitude. He still has to be very, very particular in the performance of his saddhana bhakti. Therefore Srila Prabhupada explained in the purport today that even at the time when Dhruva Maharaja left this material world his devotional career was beingcompleted. He had perfected his spiritual life. Even at that point when he was just about to leave this world still he performed his devotional duties very, very nicely.Then you may argue, what about Srila Madhavendra Puri. He gives us a very nice verse:

sandhya-vandana bhadram astu bhavato bhoh snana tubhyam namo [Quoted in purport to Bg 2.52]
Then he says, smaram smaram - he emphasizes the remembrance of the Lord. He took full shelter in simply remembering the lotus feet of the Lord and he thought, "That is sufficient for me." He prays in this sloka that related to his evening prayers he says, "All good unto you. Regarding this morning bath, I bid you goodbye." What about the demigods and the forefathers/ "Please excuse me." He says. "Now I have decided to free myself from all  sinful reactions simply by remembering the lotus feet of the Lord." Sometime our young devotees may be very inspired by these words. [Laughter] "Yes I also would like to say my morning bath goodbye sometimes."

That is not the actual meaning. It is not related to the sadhanna bhakti, the performance of devotional duties. This is relating to karma-khanda activities. The duties of performing fruitive activities in order to be elevated to the heavenly planets etc. enjoy material life in the higher planets, naturally the advanced devote is not interested in that. Just to emphasize the importance by surrendering to Krishna by always remembering Him and never forgetting Him, he might speak in this way. That does not mean that from that sloka on Madhavendra Puri never took his bath. He followed very nicely, very strictly.

So, on the advanced platform that is a fact of devotional service the devotee does not depend any longer on following these rules and regulations (These are dependant) because he already took shelter of the lotus feet of Krishna by always remembering Him. In the 'Nectar of Devotion' Srila Prabhupada writes, "A devotee who is actually advanced in Krishna consciousness, who is constantly engaged in devotional service, should not manifest himself, even though he has attained perfection. The idea is that he should always continue to act as a neophyte devotee as long as his material body is there. Activities in devotional service under regulative principles must be followed even by the pure devotee." [Eligibility for Spontaneous Devotional Service]

Srila Prabhupada refers to one verse we find in the Caitanya-caritamrta there it is explained
bahya, antara, -- ihara dui ta' sadhana, 'bahye' sadhaka-dehe karesravana-kirtana'mane' nija-siddha-deha kariya bhavana, ratri-dine kare vraje krsnera sevana [Madhya 22.156-157]

That verse explains that there are two processes of executing raganuga bhakti, spontaneous devotional service - one is internal and the other one s external. Externally the very advance devotee always follows. He just behaves just like a neophyte in the sense of following the injunctions or the sastras very strictly, always chanting his rounds nicely and attentively, taking his early bath in the morning etc. but internally he renders service to Lord Krishna. That verse explains twenty four hours a day, day and night he is always rendering service to Lord Krishna in Vrindavan in his own perfectional stage in his eternal relationship with the Lord but externally he always behave in such a way that others benefit and follow his example.

Srila Prabhupada taught us to not prematurely talk about such elevated platforms of eternally liberated souls referring to owns own rasa or eternal relationship with the Lord. He taught us very strictly that we should not indulge in such discussions but rather always follow very strictly the rules and regulations of Krishna consciousness. That is the process of purification. Prematurely the heart and the mind cannot be purified. It is not possible. Often Srila Prabhupada was being asked to say something about the techniques of chanting Hare Krishna and Srila Prabhupada again and again explains, "Simply hear. What's the problem? Simply hear."That is the process, not imagining, thinking all kinds of things. Just to hear, that process in itself purifies the mind. Then when the mind is purified everything will be revealed in a natural way.

There is one example of a young girl imitating the sound of a pregnant woman in order to get some attention. So those of us who actually don't know that the girl is pregnant, she is imitating when she makes the sound you may think, "Oh what is happening. Maybe we have to take her to the hospital immediately to give birth to a child." But she is just imitating to get some attention. So once she is discovered it is not very nice. [Laughter]
Everything is contained, all perfections are contained. It is simply by chanting Hare Krishna then the holy name - I give a quotation by Srila Bhaktivinode Thakur's, Saranagati:

6) The holy name is the bud of the flower of divine love, and is the very abode of astonishing mellows. Such is the power He manifests that when His holy name starts to blossom a little further, it then reveals His own divine form and qualities. Thus my heart is abducted and taken directly to Krishna. [SNG: Sri Nama-Mahatmya: The Glories of the Holy Name]

7) Blossoming fully, the flower of the holy name takes me to Vraja and  reveals to me His own love-dalliance. This name gives to me my own eternal spiritual body, keeps me right by Krishna's side, and completely destroys everything related to this mortal frame of mine. [SNG: Sri Nama-Mahatmya: The Glories of the Holy Name]

8) The name of Krishna is a transcendental touchstone; a mine of all devotional mellows. It is eternally liberated, and the embodiment of pure rasa. When all impediments to the pure chanting of the holy name are taken away and destroyed, then my happiness will know its true awakening. [SNG: Sri Nama-Mahatmya: The Glories of the Holy Name]

Hare Krishna! Siksastakam explains everything. All the perfections are there in the holy name, everything. We simply have to surrender to that simple process of hearing attentively. Sometimes we hear that the different aspects of Krishna consciousness are being emphasized. This is most important, that is most important or this pleases Srila Prabhupada or that pleases Srila Prabhupada. One does not exclude the other. It is all true, correct but still the most essential, most important or the point of the devotee's success is to develop his love for Krishna. That is the most essential.

Nothing can be more pleasing to Srila Prabhupada, to the spiritual master save and except developing our love for Krishna because that will include all other perfections. That doesn't mean that I should wait and do nothing until I develop my love for Krishna. No. In order to develop that love for Krishna first we have to chant Hare Krishna and also please guru. That is important, to please guru by following his instructions by trying to please him, trying to develop love for him because he loves Krishna and if he is pleased then Krishna is automatically pleased.
In one letter Srila Prabhupada wrote, "If you love Krishna then your love will be distributed. And if you don't love Krishna, you love somebody else instead then somebody will cry that, 'You do not love me.'" It is such a nice point. That is the nature of mundane love. You endeavor so sincerely to love someone but always at the expense of somebody else. Then somebody else will cry, "Why don't you love me? Why do you love him or her?" But if you love Krishna then that includes everything.

Srila Prabhupada gave the example of the food, that we give food to the stomach then all the other parts of the body benefit automatically. Once one disciple asked Srila Prabhupada, he made the point, "Can you love you wife and not love Krishna?" Prabhupada replied that your love has to be applied at the right place. You have to invest your love at the right place and then Prabhupada gave the example of the carrots - that we know that carrots are very beneficial to the eyes but that doesn't mean that you try to push the carrot into your eyes. You give it to the stomach. So just by giving our love to Krishna everything else will automatically benefit, just like giving food to the stomach. There is also one verse in the Bhagavatam:

yatha taror mula-nisecanena, trpyanti tat-skandha-bhujopasakhah [SB 4.31.14]
That verse explains this example of the root of a tree. If you apply water to the root of the tree, the branches, the leaves and the flowers will all be nourished and automatically benefit. That is the first half of the verse. You could argue, just like my mother did - she always watered the plants in her living room but she also sprayed water (muci - at that time they didn't have this spraying machine) so she would put the water in her mouth and then spray it over the plants because it gives an impression, nice looking. So what is wrong about that? You can do both.

The second half of the verse gives another example: giving food to the stomach. Here you cannot argue if one gives food to the stomach. You can also try to push the food through your ear holes, through your nose and eyes. That is completely bogus. So that is the important point that you simply have to love Krishna, serve Krishna. That would take care of everything. No need to apply our love somewhere else or serve something else or somebody else. Simply by serving Krishna everything is accomplished. Therefore we find this verse,

srimad-bhagavatam pramanam amalam prema pum-artho mahansri-caitanya-mahaprabhor matam idam tatradarah na parah[Caitanya-manjusa (a commentary on Srimad Bhagavatam)] That this is the opinion of Caitanya Mahaprabhu that this love for Krishna, that is the highest goal attainable for anyone. There is nothing higher than that,

nitya-siddha krsna-prema 'sadhya' kabhu nayasravanadi-suddha-citte karaye udaya [Madhya 22.107]

It is not in some artificial process. It is already there eternally established in the hearts of all living beings - krsna-prema, love for Krishna. That is our prime duty to develop that, to uncover, to remove the covering of loving Krishna. And it is not difficult to love Krishna. I remember in one class Srila Prabhupada stated that what is the difficulty to love Krishna because Krishna is so attractive. All of His qualities are so attractive. There are six in number:

aisvaryasya samagrasya, viryasya yasasah sriyahjnana-vairagyayos caiva, sannam bhaga itingana  (Visnu Purana 6.5.47)

That makes them more attractive. It is further explained that amongst these six qualities there is one prime quality, the most essential quality and that is Lord Krishna's beauty. Everything rests on that quality. All the other qualities are expansions of that one quality. Krishna's transcendental beauty is like the trunk of a tree or the torso of a human body. And the hands and legs are extensions of the body, expansions of the tree, twigs, branches etc.
The first three qualities of Krishna, aisvarya - the opulence, the power and the fame are the three main branches emanating from the beauty of Krishna. And from the yasasah, the fame there are two  sun branches emanating and that is knowledge and renunciation. These sub branches, knowledge and renunciation are the basis of the effulgence of the Lord, the jyoti of the Lord. That is why those who worship the jyoti of the Lord, Brahman they always feel very attracted to knowledge and renunciation but those who further advance they feel especially attracted to Lord Krishna'stranscendental beauty.

Just like the other day I was reading a very beautiful passage related to Lord Krishna's pastimes when Lord Krishna is leaving the palace of Nanda Maharaj in order to take the cows into the pasturing grounds to tend the cows. There it is described that Mother Yasoda and Nanda Maharaj are so attracted to Krishna's beauty. Of course they don't just want to let Him go, "Okay go to the forest. Haribol. See You in the evening." They don't want to let Him go. They are just beholding Lord Krishna's beauty as He walks away. They just follow Krishna. After some time Krishna tells i "It is time we want to continue and you can go home." "Yes, yes." And they still follow. Again He comes around. "My dear mother you have to prepare My lunch otherwise it will be too late. If lunch is not coming on time I will not return home."

It is also mentioned to Nanda Maharaj, "See My dear father the top of My ball bat is broken. Could you kindly fix it and make six very strong ones? I know what our Indian brahmacaris think of this. It is i cricket or something. This is a very interesting point that the parents of Lord Krishna, they could not let Krishna go. They were so attracted to Krishna's beauty that they would just follow, follow, follow but as soon as Krishna mentioned how to please Him, that He desired the lunch to be prepared. At that point Mother Yasoda immediately stopped and she was not interested any longer in displaying her attraction to Krishna. This is natural. This is so strong love. But she wasn't even interested in that at this particular point. Before she could not let Krishna go she was so attached to Krishna but as soon as there was a chance for rendering service to Krishna immediately she renounced everything and she ran back and started immediately to prepare the Lunch for Krishna because Krishna was making the point that otherwise He will not return. That would mean death for Mother Yasoda.

The last point before we greet the deities, in this verse it had been mentioned that, abhyavadayat. That means that Dhruva Maharaja made them, the sages give them blessings. This is a very important point in our Vaisnava culture that Vaisnavas are always eager to receive the blessings of superiors, of other Vaisnavas, especially of the Superiors. It is a very important point.

In a mundane society it is exactly the opposite. They juniors want to overthrow the seniors. They want to put them down. They want to demonstrate, "We know better than these old folks." Revolution, overthrow them. This doesn't find any scope in spiritual empowerment. Spiritual empowerment means to receive the blessings, then you become empowered, then you can do something significant.

This is why Srila Prabhupada wanted this Mayapur festival, this Vrindavan festival to that we can cultivate the association of as many devotees, Vaisnavas as possible and receive their blessings. Then there is great hope that we can do something wonderful when we co-operate with each other. We can then do something wonderful for the pleasure of Srila Prabhupada, Sri Sri Radha Madhava, the Panca-tattva and Lord Nrsimhadev. Gaurapremanande. Hari, haribol! Srimad bhagavatam Ki! Jai! Srila Prabhupada Ki! Jai! Gaurapremanande. Hare Krishna. So we only have three minutes left. No time for questions. We can prepare to greet Sri Sri Radha Madhava. Hare Krishna. [Applause]