19850507 Caitanya-caritāmṛta Madhya-līlā.1.191-208 (Part 1)

The following is a lecture given by His Holiness Jayapataka Swami on May 7, 1985 at new Panihati Dham, Atlanta Georgia . The class begins on Caitanya  Caritamrita Madhya Lila chapter 1 text 191 to 208.

(His Holiness Jayapataka Swami recites the verse; reads the translation and purport) (Devotees repeat)

CC Madhya 1.191 patita-pāvana-hetu tomāra avatāra āmā-ba-i jagate, patita nāhi āra

 Translation: The two brothers (Sri Rupa and Sanatana) submitted, “Dear Lord, You have incarnated to deliver the fallen souls. You should consider that in this world there is none so fallen as us.

CC Madhya 1.192 jagāi-mādhāi dui karile uddhāra tāhāṅ uddhārite śrama nahila tomāra

Translation: “You have delivered the two brothers Jagāi and Mādhāi, but to deliver them You did not have to exert Yourself very much.

CC Madhya 1.193 brāhmaṇa-jāti tārā, navadvīpe ghara nīca-sevā nāhi kare, nahe nīcera kūrpara

Translation: “The brothers Jagāi and Mādhāi belonged to the brāhmaṇa caste, and their residence was in the holy place of Navadvīpa. They never served low-class persons, nor were they instruments to abominable activities.

CC Madhya 1.194 sabe eka doṣa tāra, haya pāpā cāra pāpa-rāśi dahe nāmābhāsei tomāra

Translation: “Jagāi and Mādhāi had but one fault — they were addicted to sinful activity. However, volumes of sinful activity can be burned to ashes simply by a dim reflection of the chanting of your holy name.

Translation with repetition. (His Holiness Jayapataka Swami read the translation and devotees repeat)

Purport: Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī presented themselves as being lower than the two brothers Jagāi and Mādhāi, who were delivered by ŚrīCaitanya Mahāprabhu. When Rūpa and Sanātana compared themselves to Jagāi and Mādhāi, they found themselves inferior because the Lord had no trouble in delivering two drunken brothers. This was so because, despite the fact that they were addicted to sinful activity, in other ways their life was brilliant. They belonged to the brāhmaṇa caste of Navadvīpa, and such brāhmaṇas were pious by nature. Although they had been addicted to some sinful activities due to bad association, those unwanted things could vanish simply because of the chanting of the holy name of the Lord. Another point for Jagāi and Mādhāi was that, as members of a brāhmaṇa family, they did not accept service under anyone. The śāstras strictly forbid a brāhmaṇa to accept service under anyone. The idea is that by accepting a master, one accepts the occupation of a dog. In other words, a dog cannot thrive without having a master, and for the sake of pleasing the master, dogs offend many people. They bark at innocent people just to please the master. Similarly, when one is a servant, he has to perform abominable activities according to the orders of the master. Therefore, when Dabira Khāsa and Sākara Mallika compared their position to that of Jagāi and Mādhāi, they found Jagāi’s and Mādhāi’s position far better. Jagāi and Mādhāi never accepted the service position of serving a low-class person, nor were they forced to execute abominable activities under the order of a low-class master. Jagāi and Mādhāi chanted the name of Śrī Caitanya Mahāprabhu by way of blasphemy, but because they simply chanted His name, they immediately became free from the reactions of sinful activities. Thus later they were saved.

Thus ends SrilaPrabhupada’s purport of text 194.

His Holiness Jayapataka Swami (comments): Using logic and reason Rupa and Sanatana are trying to convince Sri Caitanya Mahaprabhu. But in fact because He is the most merciful, the one who delivers the most fallen soul, that actually they two deserve to be delivered first immediately. Because they are trying to say that they qualify,  they are the most  fallen soul.

 Sometimes in some countries the Government give special facilities to the minority group. And so people try to prove that they belong to a minority group to get those facility.  So here they know that Lord Caitanya gives His mercy to the most fallen, so they are trying to present their credentials that “We are the most fallen therefore we should get the mercy first.”

 This is  on one point  kind of contains a lot of  rasa. Normally in material society one is struggling  how to put oneself in a higher position, how to present oneself as more  than he is, at least put up front his better side. But here is unique to see these two great souls  trying to present their case - why they are the most fallen, why they therefore deserve to get the mercy first fallen because there is no one more fallen and abominable than they are. This is quite unique. It is only possible for great souls to have that type of humility.

CC Madhya 1.195 tomāra nāma lañā tomāra karila nindana sei nāma ha-ila tāra muktira kāraṇa

 “Jagāi and Mādhāi uttered Your holy name by way of blaspheming You. Fortunately, that holy name became the cause of their deliverance”

His Holiness Jayapataka Swami (comments): Even though Lord Caitanya’s name was being taken in an offensive way, Lord Caitanya was so merciful that even chanting His name offensively has a purifying effect. How it purified those two brothers, Jagai and Madhai. This is the potency of the holy name that offensively in a clearing stage or even  in an offenseless stage, the chanting of the holy name only does all good, just because the Lord is all good.

CC Madhya 1.196 jagāi-mādhāi haite koṭī koṭī guṇa adhama patita pāpī āmi dui jana (They continued)

Translation: “We two are millions and millions of times inferior to Jagāi and Mādhāi. We are more degraded, fallen and sinful than they.

CC Madhya 1.197 mleccha-jāti, mleccha-sevī, kari mleccha-karma go-brāhmaṇa-drohi-saṅge āmāra saṅgama

Translation: “Actually we belong to the caste of meat-eaters because we are servants of meat-eaters. Indeed, our activities are exactly like those of the meat-eaters. Because we always associate with such people, we are inimical toward the cows and brāhmaṇas.”

Purport: There are two kinds of meat-eaters — one who is born in a family of meat-eaters and one who has learned to associate with meat-eaters. From Śrīla Rūpa and Sanātana Gosvāmīs (formerly Dabira Khāsa and Sākara Mallika) we can learn how one attains the character of a meat-eater simply by associating with meat-eaters. At the present moment in India the presidential offices are occupied by many so-called brāhmaṇas, but the state maintains slaughterhouses for killing cows and makes propaganda against Vedic civilization. The first principle of Vedic civilization is the avoidance of meat-eating and intoxication. Presently in India, intoxication and meat-eating are encouraged, and the so-called learned brāhmaṇas presiding over this state of affairs have certainly become degraded according to the standard given herein by Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī. These so-called brāhmaṇas give sanction to slaughterhouses for the sake of a fat salary, and they do not protest these abominable activities. By deprecating the principles of Vedic civilization and supporting cow-killing, they are immediately degraded to the platform of mlecchas and yavanas. A mleccha is a meat-eater, and a yavana is one who has deviated from Vedic culture. Unfortunately, such mlecchas and yavanas are in executive power. How, then, can there be peace and prosperity in the state? The king or the president must be the representative of the Supreme Personality of Godhead. When MahārājaYudhiṣṭhira accepted the rule of Bhārata-varṣa (formerly this entire planet, including all the seas and land), he took sanction from authorities like Bhīṣmadeva and Lord Kṛṣṇa. He thus ruled the entire world according to religious principles. At the present moment, however, heads of state do not care for religious principles. If irreligious people vote on an issue, even though it be against the principles of the śāstras, the bills will be passed. The president and heads of state become sinful by agreeing to such abominable activities. Sanātana and Rūpa Gosvāmīs pleaded guilty to such activities; they therefore classified themselves among the mlecchas, although they had been born in a brāhmaṇa family.

His Holiness Jayapataka Swami (comments): So these are very serious statement Srila Prabhupada has made. We see that there are two types of mlecchas. Those people who are meat eaters by habit, those who are born in a family of  meat eaters, and those who become meat eaters by associating. It’s like some people from India when they come here, by association they learn. Even though in Gujarat or  their home places they may not be meat eaters or as Prabhupada explained even the so called, or even the leaders of the state in India they sometimes get implicated by all of these habits .

 Even in the constitution of India there is a clause that says that the goal is to have cow protection.  But it is written in such a weak way that they make it voluntary although that was one of the things Mahatma or Gandhiji was putting  in. He wanted it to be followed very strictly. But after he left, they just keep it in the name only and in spite of having it on the constitution, even in spite of one of Ganghiji’s very close associates fasting until death and dying, they still had not (inaudible 15.26) the purpose to stop government organized cow slaughter. The point they made is there is that of course some people are there that are going to eat meat, so then let them slaughter on their own. Let them. If they are going to do something for some religious reason or whatever, they can do that on their own. For that you do not need slaughter houses organized by the Government. So since the king or head of state get one sixth of all the Karma in that country, so because in their country if they are having slaughterhouses specially organized by the Government itself, then that means that they are going to get so many sinful reaction. Even in America there are so many slaughterhouses, but it is  not specifically organised by the government. This is done, it is a kind of private trade. But in India, they are actually  licensed by the Government for some reasons because it is more socialistic. So many of these things are under the Government and in any case whether governmentally licensed or directly organized the reaction is still there. So culture based upon meat eating, animal slaughtering message [1] is going to be involved in so many wars.

Srila Prabhupada said that the reason why Vietnam came to be was because of so much animal slaughtering in America. This reaction the American youths had to also  be slaughtered. And practically that’s what it was. No one could say what is the positive result of Vietnam War. Even  after ten years of thinking about it, they still haven’t come up with a positive result.

So Caitanya Mahaprabhu is very merciful to these meat eaters and mlechas. But His mercy is not just to forgive them for their sins, so that they can continue to bathe in the blood of slaughtered animals. But rather that they can be forgiven for whatever  Karma they have performed which will bring them suffering in the future and so that they can rectify themselves, and they can become free from the bad habits of these type sinful activities.  So this is the very wonderful... Lord Caitanya is willing to deliver any one, no matter what culture, what race, what place in the world. But after delivering them then they become rectified, and they give up their bad habit. Thus they become qualified as Vaisnavas and as Brahmanas. A pure Vaisnava is automatically a Brahmana.

Here Srila Prabhupada gives a little  jab[2]  (inaudible) one aspect of democracy. But if the people themselves are allowed to degenerate and if the leaders whom they elect with leadership ability had become incapable of giving any good advice to the people who elect them or the public opinion become temporarily swayed by some malefic influence, but they do not have the character or the strength of purpose to be able to resist something which they know is bad for population at large, and those leaders themselves they just  become practically useless and they also become implicated in the sinful reaction.

So there is always a need for a  powerful leader who can speak by the principles. come with me[3] . What is the use of simply maintaining power for  power’s sake, if by doing so one is simply going to accumulate sinful reactions. Then evidently (inaudible)  head of the state, of course he will be better of bowing out gracefully if things become so degenerated. At least one will not be implicated in the sinful reaction and to live a life of self respect. And ultimately will be able to achieve spiritual perfection. Better to continue struggling for the cause of spiritual purity and upliftment of the people at large. Better than just prostitute oneself for the sake of temporary power and lose  all one’s  pious result.

CC Madhya 1.198 mora karma, mora hāte-galāya bāndhiyā ku-viṣaya-viṣṭhā-garte diyāche phelāiyā

Translation: The two brothers, Sākara Mallika and Dabira Khāsa, very humbly submitted that due to their abominable activities they were now bound by the neck and hands and had been thrown into a ditch filled with abominable, stool like objects of material sense enjoyment.

 Purport: Śrīla Bhaktisiddhānta  Sarasvatī Ṭhākura has explained ku-viṣaya garta as follows: “Because of the activities of the senses, we become subjected to many sense gratificatory processes and are thus entangled by the laws of material nature. This entanglement is called viṣaya. When the sense gratificatory processes are executed by pious activity, they are called su-viṣaya. The word su means ‘good,’ and viṣaya means ‘sense objects.’ When the sense gratificatory activities are performed under sinful conditions, they are called ku-viṣaya, bad sense enjoyment. In either case, either ku-viṣaya or su-viṣaya, these are material activities. As such, they are compared to stools (stool means excrement in case someone doesn’t know) In other words, such things are to be avoided. To become free from su-viṣaya and ku-viṣaya, one must engage himself in the transcendental loving service of Kṛṣṇa, the Supreme Personality of Godhead. The activities of devotional service are free from the contamination of material qualities. Therefore, to be free from the reactions of su-viṣaya and ku-viṣaya, one must take to Kṛṣṇa consciousness. In that way, one will save himself from contamination.”

In this connection, Śrīla Narottama dāsaṬhākura has sung:

 karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa amṛta baliyā yeba khāya nānā yoni sadā phire, kadarya bhakṣaṇa kare tāra janma  adhaḥ-pāte yāya

Su-viṣaya and ku-viṣaya both fall under the category of karma-kāṇḍa. There is another kāṇḍa (platform of activity), called jñāna-kāṇḍa, or philosophical speculation about the effects of ku-viṣaya and su-viṣaya with the intention to find out the means of deliverance from material entanglement. On the platform of jñāna-kāṇḍa, one may give up the objects of ku-viṣaya and su-viṣaya. But that is not the perfection of life. Perfection is transcendental to both jñāna-kāṇḍa and karma-kāṇḍa; it is on the platform of devotional service. If we do not take to devotional service in Kṛṣṇa consciousness, we have to remain within this material world and endure the repetition of birth and death due to the effects of jñāna-kāṇḍa and karma-kāṇḍa. Therefore Narottama dāsaṬhākura says:

 nānā yoni sadā phire, kadarya bhakṣaṇa kare tāra janma adhaḥ-pāte yāya

(Translation) “One travels throughout various species of life and eats all kinds of nonsense. Thus he spoils his existence.” (End of translation)

 A man in material existence and attached to ku-viṣaya or su-viṣaya is in the same position as that of a worm in stool. After all, whether it be moist or dry, stool is stool. Similarly, material activities may be either pious or impious, but because they are all material, they are compared to stool. Worms cannot get out of stool by their own endeavor; similarly, those who are overly attached to material existence cannot get out of materialism and suddenly become Kṛṣṇa conscious. Attachment is there. As explained by Prahlāda Mahārāja in Śrīmad-Bhāgavatam (7.5.30):

matir na kṛṣṇe parataḥ svato vā mitho ’bhipadyeta gṛha-vratānām adānta-gobhir viśatāṁ tamisraṁ punaḥ-punaś-carvita-carvaṇānām

Translation : “Those who have made up their minds to remain in this material world and enjoy sense gratification cannot become Kṛṣṇa conscious. Because of their attachment to material activity, they cannot attain liberation, either by the instructions of superior persons or by their own endeavor or by passing resolutions in big conferences. Because their senses are uncontrolled, they gradually descend to the darkest regions of material existence to repeat the same process of birth and death in desirable or undesirable species of life.”

Thus ends the Bhaktivedanta purports of text 198.

Translation was: The two brothers, Sākara Mallika and Dabira Khāsa, very humbly submitted that due to their abominable activities they were now bound by the neck and hands and had been thrown into a ditch filled with abominable, stool like objects of material sense enjoyment.

His Holiness Jayapataka Swami (comments): So these are very graphic description. To hear such graphic statement from such exalted souls is certainly something wonderful, something extraordinary. But obviously they feel very strongly about this point, otherwise they will not use such graphic example.

I do not know if you ever seen worms in stool. In India, sometimes they have a system of sanitation which is to dig a hole in the ground and all of the abominable things going in the hole.  And  there after sometime will be filled with worms who are  swimming around, maggot type worm. Even,  they want to they can’t get out of there, and they also like it there because that’s their  food and that’s their family, and that’s their everything.

So these example is given: what is the difference if a worm is attached to eating stool and living there with all of his friends to how a person is attached to eating all kinds of abominable things and simply living for sense enjoyment. There is no higher purpose in that person’s life than the purpose of life of that worm in stool. They are both brothers in purpose. Their purpose is to get the most happiness out of life through sense gratification. They have no higher understanding of spiritual life. Simply the worm is doing it by eating stool, and the other, you see, materialistic person is doing it by eating also other abominable things and by just trying to enjoy the senses through meat eating, intoxication , illicit sex and gambling. Rather worm in the stool is many ways more elevated because he has no other choice. He is born there and does not know any better. He has no other alternatives.

But a human being have alternatives to live a spiritual life. To live a life for the welfare of  others. To just not only uplift oneself but  to uplift all others. If they by choice or having a choice, they choose to live the wormlike life of just swimming in the  ocean of sense gratification, oblivious to their higher purpose, then are they  not  more fallen then a worm?

So these are very graphic example they have given, but they want to make a point very strongly and their example is not inappropriate or unfounded. So the great acarya like Prahlad Maharaja, he advised us to avoid engaging in useless life of sense gratification. But to rather use all of our energy for engaging in Krishna Conscious activity. When we can do that, we should consider that is perfection.

Although Dabir Khasa and Sakara Mallik, they are from a high family and they are in a very powerful position of government, but because their aim in life is becoming Krishna conscious, so they are so humble that they are analyzing their own characteristics with this type of very strict judgments. And presenting themselves as the most fallen of the fallen.

That means that, one should place the highest perfection as the goal of life. Trying to become a hundred percent Krishna Conscious. And then compared to that we should always analyze and find out  ourselves, taking help from Guru and senior Vaisnavas, the scriptures, what are our weak points, where are we short off the mark. And thus try to get the blessings of Guru and Krishna, Vaisnavas so we can advance. If we do not set our psyche for the hundred percent mark, then how can we ever even come close. Naturally material nature want us to always feel very satisfied in our less than perfect condition. So our tendency will be whatever position we are in, to try to rationalize and consider ourselves to be very rightly situated, very advanced, very perfect. This is the nature of the material world.

You find people,  even devotees who stop trying to purify themselves. So here we have the example from Rupa and Sanatana, Dabira Khāsa and Sākara Mallika, although they were highly elevated devotee, even though they were not, does not indicate they themselves were meat eaters. They say they were  working for meat eaters, but they consider themselves practically as fallen just by association. That means that because they are not living directly in association with  the devotees, because they have to associate with the material world, they have taken a very humble position. This is the example. If someone is not living directly in the society of devotees,  even if they are following so many Krishna conscious principles, if they glorify themselves and consider themselves to be very great, by that they are not at all going to benefit.

It says that Indra says that he himself is very significant, then he becomes less significant than the little bug.  But even a very insignificant person praises Indra or praises even a, another insignificant person then that  person becomes very great. We are seeing that  in the newspapers they glorify someone, even though the people writing in the newspaper are nothing special, but by putting their influence those people become very famous, they become, considered great. It’s more like a moral instruction.

 But spiritually if we are trying to reach the hundred percent mark or approach it, even if we can clear seventy, eighty percent there is a good chance  we can get the mercy of Krishna. We have to try for it but if we may be at twenty percent mark, and we are thinking that I am already very advanced. Even one is at fifty percent  or even if one at eighty percent mark, of course, ultimate score is kept by Krishna, we should always be trying to go for hundred percent.  And if we try to be hundred percent Krishna Conscious, then where is the reason for ever becoming nonchalant or careless or casual in ones devotional service. Even Radharani who is a hundred percent Krishna Conscious,  considers herself to be less than a hundred percent Krishna Conscious. And she is always trying to become a  hundred percent Krishna conscious.

Therefore we can understand that the real nature of Krishna Consciousness is to always be endeavoring to become more Krishna Conscious. Even a devotee living in the society of devotees naturally they  also take a humble position. What to speak of others who are not so fortunate. Even if they are, we may glorify, “Oh! You are a very nice devotee, in spite of living outside the temple and practicing devotional service.  You are living outside in the material world you are still so determined in doing devotional service.”  We may be glorify someone then they may become glorified.

That’s a... But the (inaudible 40.16) even though I have to associate with so many abominable things and abominable people and then I have to leave outside the pure association of the holy dham and  the holy Vaisnava community and somehow or other I have to deal with so many materialistic activities and business and service, whatever, just to make a living where  the pure Vaisnavas, they  can just do arati, take only Prasad, they do not have to, you know like the Pujari or the preacher without having to do  other type of lower level activities.

If such a person outside takes  that humble position, respecting the Brahmana Vaisnava preacher that is most purifying for them. And that  sets them up to get more give them more and more mercy[4] . They may actually be able to advance to the highest perfection of Krishna Consciousness but only if they follow in the footsteps of these great devotees, Rupa and Sanatana, who although they were in that situation they were actually practicing their Krishna Conscious, reading their Bhagavatam everyday.

But they are comparing themselves as being lower than the worms in the stool. That means they are very eager to get the mercy of Lord Caitanya. But someone has the attitude that I have already got the mercy, I do not need anyone’s mercy. I do not need the mercy of Vaisnava, Guru. Or I got the hotline with Guru and Krishna, I do not need to association of the Vaisnavas and that person is by definition fallen. He is already easing his way out because that is not a Vaisnava attitude. That is the attitude due to association with meat eaters and Yavanas that one gets that type of hard hearted attitude.

 A Vaisnava is naturally humble, meek and looking for the association of more advanced Vaisnavas. He is always considering himself   very insignificant. So we should take example from how Rupa and Sanatana Goswami when they were Dabir Khasa and Sakara Mallika, how they maintain this extraordinary wonderful humble attitude. Practically pleading their case to  Lord Caitanya how they are deserving Lord Caitanya’s mercy due to their being the most fallen souls.

Srila Prabhupada says that the disciple should consider himself as fool before the spiritual master. Similarly a Vaisnava,  devotee of the Lord, if they want to advance, then they should, the way to do it, one has to dive  deep in the ocean of devotional service. And one has to stay  deep [5] under bottom because maya is very powerful because maya  (inaudible) she’s trying to catch anyone who comes too close to the surface. The way one stays very deep is by staying very humble.

In the Gaudiya Matha  there was one acharya who he[6]  challenged that “I am so fixed up in my devotional service that I  challenged maya she could not made me ever fall down.” Within a few years he was finished. This is not the way we avoid maya. Of course we are in (inaudible)with maya. But we use more of  guerrilla warfare tactic of going deep  below maya. Letting her fly over with her tanks and big aircraft carriers and fishing nets and what not. And we just stay far below and we just make a few (inaudible),  grab a few souls and bring them down also. So they don’t get snatched by maya. Head on battle we try to avoid because maya is very powerful. So the best thing is to just to avoid by humility and always being under the lotus feet of the spiritual master and the pure Vaisnavas. So just the conclusion here, we read a few more verses that they, they really take humility to the extreme.

CC Madhya 1.199 āmā uddhārite balī nāhi tri-bhuvane patita-pāvana tumi — sabe tomā vine

Translation: “No one within the three worlds is sufficiently powerful to deliver us. You are the only savior of the fallen souls; therefore there is no one but You.

CC Madhya 1.200 āmā uddhāriyā yadi dekhāo nija-bala ‘patita-pāvana’ nāma tabe se saphala

Translation: “If You simply deliver us by Your transcendental strength, then certainly Your name will be known as Patita-pāvana, the savior of the fallen souls.

CC Madhya 1.201 satya eka bāta kahoṅ, śuna, dayā-maya mo-vinu dayāra pātra jagate nā haya

Translation:  “Let us speak one word that is very true. Plainly hear us, O merciful one. There is no other object of mercy within the three worlds but us.

CC Madhya 1.202 more dayā kari’ kara sva-dayā saphala akhila brahmāṇḍa dekhuka tomāra dayā-bala

Translation: “We are the most fallen; therefore by showing us Your mercy, Your mercy is most successful. Let the power of Your mercy be exhibited throughout the entire universe!

CC Madhya 1.203 na mṛṣā paramārtham eva me śṛṇu vijñāpanam ekam agrataḥ yadi me na dayiṣyase tadā dayanīyas tava nātha durlabhaḥ

Translation: “ ‘Let us submit one piece of information before You, dear Lord. It is not at all false but is full of meaning. It is this: If You are not merciful upon us, then it will be very, very difficult to find more suitable candidates for Your mercy.’

Purport: This verse is from the Stotra-ratna (47), by Śrī Yāmunācārya.

CC Madhya 1.204 āpane ayogya dekhi’ mane pāṅ kṣobha tathāpi tomāra guṇe upajaya lobha

Translation: “We are very depressed at being unfit candidates for Your mercy. Yet since we have heard of Your transcendental qualities, we are very much attracted to You.

CC Madhya 1.205 vāmana yaiche cāṅda dharite cāhe kare taiche ei vāñchā mora uṭhaye antare

Translation: “Indeed, we are like a dwarf who wants to capture the moon. Although we are completely unfit, a desire to receive Your mercy is awakening within our minds.

CC Madhya 1.2 bhavantam evānucaran nirantaraḥ praśānta-niḥśeṣa-mano-rathāntaraḥ kadāham aikāntika-nitya-kiṅkaraḥ praharṣayiṣyāmi sanātha-jīvitam

Translation:“ ‘By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a fitting master?’

Purport: In His teachings to Sanātana Gosvāmī, ŚrīCaitanya…

Break

(Aside:) Would you like to read it?

(Maharaja continues with the purport) Sri Caitanya Mahāprabhu has declared every living entity to be an eternal servitor of the Supreme Personality of Godhead. This is the constitutional position of all living entities. Just as a dog or servant is very much satisfied to get a competent, perfect master , or as a child is completely satisfied to possess a competent father, so the living entity is satisfied by completely engaging in the service of the Supreme Lord.

His Holiness Jayapataka Swami(comments): How is the living entity satisfied? By completely engaging in the service of the Supreme Lord.

(Maharaja continues with the purport) He thereby knows that he has a competent master to save him from all kinds of danger. Unless the living entity comes to the guaranteed protection of the Supreme Lord, he is full of anxiety. This life of anxiety is called material existence. To be completely satisfied and devoid of anxiety, one must come to the position of eternally rendering service to the Supreme Lord. This verse is also from the Stotra-ratna (43), by Śrī Yāmunācārya.

CC Madhya 1.207 śuni’ mahāprabhu kahe, — śuna, dabira-khāsa tumi dui bhāi — mora purātana dāsa

Translation: After hearing the prayer of Dabira Khāsa and Sākara Mallika, ŚrīCaitanyaMahāprabhu said, “My dear Dabira Khāsa, you two brothers are My old servants.

CC Madhya 1.208 āji haite duṅhāra nāma ‘rūpa’ ‘sanātana’ dainya chāḍa, tomāra dainye phāṭe mora mana

 Translation: “My dear Sākara Mallika, from this day your names will be changed to Śrīla Rūpa and Śrīla Sanātana. Now please abandon your humility, for My heart is breaking to see you so humble.

Purport: Actually this is Śrī Caitanya Mahāprabhu’s initiation of Dabira Khāsa and Sākara Mallika. They approached the Lord with all humility, and the Lord accepted them as old servants, as eternal servants, and He changed their names. It is to be understood from this that it is essential for a disciple to change his name after initiation. śaṅkha-cakrādy-ūrdhva-puṇḍra- dhāraṇādy-ātma-lakṣaṇam tan nāma-karaṇaṁcaiva vaiṣṇavatvam ihocyate

 “After initiation, the disciple’s name must be changed to indicate that he is a servant of Lord Viṣṇu. The disciple should also immediately begin marking his body with tilaka (ūrdhva-puṇḍra), especially his forehead. These are spiritual marks, symptoms of a perfect Vaiṣṇava.”

 This is a verse from the Padma Purāṇa, Uttara-khaṇḍa. A member of the sahajiyā-sampradāya does not change his name; therefore he cannot be accepted as a Gauḍīya Vaiṣṇava. If a person does not change his name after initiation, it is to be understood that he will continue in his bodily conception of life.

Thus ends Bhaktivedanta purports of Caitanya Caritamrita Madhya lila Chapter1 up to text 208.

Are there any questions?

Yes.

Devotee:  (inaudible 54.30)

His Holiness Jayapataka Swami:  Certainly there are offences. But.. Although they have to take responsibility for the offences that they commit, but whatever devotional service that they have rendered they also do not lose the effect. That means that they may get other opportunities. If they are so unfortunate that they  fail to take the different opportunities when they come up, then eventually they could lose the spiritual advantages and have to suffer the reactions for all their sinful activities.

So if  a person has performed  and because of bad association they go  into material sense gratification, sinful activities, that can again be cleaned away very easily by devotional service. But if in doing so, they are offensive to other Vaisnavas or to the spiritual master, then the position is very unfortunate and their  ability to again achieve  pure Krishna consciousness is very much delayed. So we should always avoid offences to the Vaisnava, to spiritual master under any circumstances.

Different devotees speaking (from 57:10 to 1:02:45)