Preaching and Self-Practice

by His Divine Grace Śrīla Bhakti Pramoda Purī Gosvāmī Mahārāja

During His tour of South India, Śrīman Mahāprabhu had converted many local people of that part of the country into Vaiṣṇavism by distributing love of Godhead, purifying such places with the resounding chant of the Holy Names of God. Finally, in His wanderings, He came to the place called Kurma. And as a matter of due course, He took darśana of the presiding Deity, Lord Kurmadeva.

Śrīla Prabhupāda (His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura) writes in his commentary with regard to this place:

“The place Śrī Kurmam is 8 miles east of the V.N.R. line, Gañjam Jela, Cika Kola Road Station. This is the most famous pilgrimage spot in the area where this Deity of Kurma is present.”

During the 11th century, Śrī Rāmānuja Ācārya (Rāmānujācārya), being flung or transported out from Puri by Lord Jagannātha, landed in this very place. Initially believing the presiding Deity to be Lord Śiva, he began to practice several vows like fasting in indignation. But later, in his meditations, he came to realize this Deity was none other than that of Lord Viṣṇu and began to serve this Deity with enthusiasm.

A pious brāhmaṇa named Kurma, living at that place, had invited Śrīman Mahāprabhu and, with other members of his family, attended to Him with the most loving service and care.

At the time of Śrīman Mahāprabhu’s departure, this good soul was overcome by the pangs of loving separation, which made him implore Śrīman Mahāprabhu to take him along on His journey. Śrīman Mahāprabhu, being satisfied with the nature of his kind service and adoration, remarked gravely:

prabhu kahe —
eiche bāta kabhu nā kahiba
gṛhe rahi kṛṣṇa-nāma nirantara laiba
yāre dekha, tāre kaha “kṛṣṇa”-upadeśa
āmāra ājñāya guru hañā tāra ei deśa
kabhu nā bāndhibe tomāya viṣaya-taranga
punarapi ei ṭhāni pāibe mora saṅga

Śrīman Mahāprabhu, who had performed the pastime of taking alms from the brāhmaṇa’s house, gravely told this brāhmaṇa to take the Holy Names constantly and, side by side, to preach this Name to others. In this way, if he would engage in welfare activities for others, the material energy would not be able to influence him in any way, and he would be able to associate with the Lord in the near future.

Likewise, Śrīman Mahāprabhu Himself, traveling from the holy place of Nīlācala right up to Setu Bandhu, preached the Holy Names in every village along the way, making all dance to the sound of the Holy Names in spiritual ecstasy.

Śrīman Mahāprabhu, after staying one night in the house of the brāhmaṇa, on the following morning, after His daily purificatory activities, took His leave — with His good host following Him for some distance.

After bidding farewell to the Lord and returning to his house, the brāhmaṇa noticed nearby another brāhmaṇa named Vāsudeva, who had been afflicted with an abominable disease — leprosy in its latent stage. He was beating his breast and rolling on the ground with grief for not having had the audience of the Lord, which he had eagerly anticipated.

Lord Gaurasundara had already gone some distance ahead, yet, being the indwelling Supersoul within the hearts of all beings, He returned to that very place to bestow His mercy upon this brāhmaṇa.

Not only was the brāhmaṇa Vāsudeva awarded the sight of His transcendental form, but he was also embraced with great affection by Lord Gaurāṅga. Miraculously, all the symptoms of that despicable disease disappeared from the body of the brāhmaṇa, and he regained his beautiful appearance upon contact with the spiritual body of Śrīman Mahāprabhu.

The wonder-struck brāhmaṇa Vāsudeva, with tears in his eyes, then began to quote verses from Śrīmad-Bhāgavatam (10.81.16) as spoken by the devotee Sudāmā:

kvāham daridraḥ pāpīyān
kva kṛṣṇaḥ śrī-niketanah
brahma-bandhur iti smaham
bāhubhyāṁ parirambhitaḥ

Meaning: 𝗦𝘂𝗱ā𝗺ā 𝘀𝗮𝗶𝗱 — “𝗜 𝗮𝗺 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝗯𝘂𝘁 𝘁𝗵𝗲 𝗺𝗼𝘀𝘁 𝘀𝗶𝗻𝗳𝘂𝗹 𝗮𝗻𝗱 𝗹𝗼𝘄𝗹𝘆 𝗯𝗿ā𝗵𝗺𝗮ṇ𝗮, 𝗮𝗻𝗱 𝗵𝗼𝘄 𝗰𝗼𝘂𝗹𝗱 𝗜 𝗽𝗼𝘀𝘀𝗶𝗯𝗹𝘆 𝗰𝗼𝗺𝗽𝗮𝗿𝗲 𝗶𝗻 𝗮𝗻𝘆 𝘄𝗮𝘆 𝘁𝗼 𝘁𝗵𝗲 𝗟𝗼𝗿𝗱 𝗼𝗳 𝗮𝗹𝗹 𝗼𝗽𝘂𝗹𝗲𝗻𝗰𝗲, Ś𝗿ī 𝗛𝗮𝗿𝗶? 𝗡𝗲𝘃𝗲𝗿𝘁𝗵𝗲𝗹𝗲𝘀𝘀, 𝗛𝗲, 𝘄𝗶𝘁𝗵 𝗛𝗶𝘀 𝘁𝘄𝗼 𝗮𝗿𝗺𝘀, 𝗵𝗮𝘀 𝗲𝗺𝗯𝗿𝗮𝗰𝗲𝗱 𝘁𝗵𝗶𝘀 𝗺𝗼𝘀𝘁 𝗳𝗮𝗹𝗹𝗲𝗻 𝗽𝗲𝗿𝘀𝗼𝗻.”

Then he, Vāsudeva, crying in sobbing tones, again spoke:

“Only the Original Lord, the Saviour of the fallen and lowly, can perform this most magnanimous deed. I have been afflicted with this disgusting disease, and the odor of my affected limbs would even make the lowliest person flee from me. Still, the Independent Controller, whose nature is to be distressed at witnessing the misery of others, has mercifully embraced me in my wretched condition.

O Lord Hari! I deem my former untouchable state to be a more superior position, for now the knowledge of my high birth could give vent to false pride, which might make me forget the shade of Your lotus feet.”

Hearing these gentle words, Śrīman Mahāprabhu consoled him, saying:

(Madhya 7.147–148)

kabu tomāra nā habe abhimāna
nirantara kaha tumi kṛṣṇa kṛṣṇa-nāma

“𝗖𝗵𝗮𝗻𝘁 𝘁𝗵𝗲 𝗛𝗼𝗹𝘆 𝗡𝗮𝗺𝗲𝘀 𝗰𝗼𝗻𝘀𝘁𝗮𝗻𝘁𝗹𝘆 𝗮𝗻𝗱 𝗱𝗲𝗹𝗶𝘃𝗲𝗿 𝘁𝗵𝗲 𝗛𝗼𝗹𝘆 𝗡𝗮𝗺𝗲𝘀 𝘁𝗼 𝗼𝘁𝗵𝗲𝗿𝘀; 𝗶𝗻 𝘁𝗵𝗶𝘀 𝘄𝗮𝘆, 𝗻𝗼 𝗽𝗿𝗶𝗱𝗲 𝘄𝗶𝗹𝗹 𝗮𝗳𝗳𝗲𝗰𝘁 𝘆𝗼𝘂. 𝗟𝗼𝗿𝗱 Ś𝗿ī 𝗞ṛṣṇ𝗮 𝘄𝗶𝗹𝗹 𝗱𝗲𝗳𝗶𝗻𝗶𝘁𝗲𝗹𝘆 𝗮𝗰𝗰𝗲𝗽𝘁 𝘆𝗼𝘂 𝗶𝗳 𝘆𝗼𝘂 𝗳𝗼𝗹𝗹𝗼𝘄 𝘁𝗵𝗲𝘀𝗲 𝗶𝗻𝘀𝘁𝗿𝘂𝗰𝘁𝗶𝗼𝗻𝘀.”

After comforting him in this way, Śrīman Mahāprabhu disappeared, leaving the two brāhmaṇas to embrace and weep in the mood of separation.

In the Caitanya-caritāmṛta, this incident is referred to as the deliverance of Vāsudeva. Here we have seen specifically how Śrīman Mahāprabhu gave instructions to the brāhmaṇas to chant the Holy Names constantly, and to preach them while showing proper example to others.

The most worshipable Śrīla Prabhupāda comments:

“One who surrenders to Śrīman Mahāprabhu and decides to serve Him, Lord Gaurasundara surely accepts their devotional service. But there are certain rules to be strictly observed. While in household life, one should practice chanting, giving up the false pride of being a great devotee. Further, he should, in the proper mood, remain intent on the preaching of the Holy Names of Kṛṣṇa for the welfare of others.He should never think that his devotional service would be impaired by the growth of pride in making disciples and preaching, but continue preaching humbly and faithfully.”

Consequently, he would be benedicted in the sense that false prestige and material desire would never overcome him.

Many stalwart devotees like Śrī Narottama Dāsa Ṭhākura, Rāmānujācārya, etc., have been criticized by ignorant people for accepting many disciples — who view this as a sign of material desire and not conducive to proper devotion.

This category of foolish people thus incurs offense at the lotus feet of the pure devotees of the Lord. These offenders should bear these specific instructions of Śrīman Mahāprabhu in mind and try to progress by following in His footsteps — namely, by preaching the Holy Names and giving up all sense of false humility.

This parting instruction of the Lord was specifically meant for their ears.

Lord Caitanya, by His wide preaching, reinstated the proper consciousness of the fallen souls. They, in turn, carried on this preaching work to revive other conditioned souls, and in this way Śrīman Mahāprabhu gradually expanded the Acyuta-vaṁśa — the dynasty of those devoted to the Infallible Lord — in pursuance of pure devotion.

On the other hand, there are many who, not understanding the purpose of the Lord’s instruction to become guru and deliver the land, instead become inflated with arrogance and false pride in an artificial limelight. These misguided people surely glide downwards into the hellish regions.

One has to take the role of the servant of the servant of the devotees, guru, and Supreme Lord, and in complete submission bear their instructions upon one’s head.

One practicing model conduct appropriate to these instructions will have no chance of developing demoniac tendencies.

Śrīman Mahāprabhu has revealed the actual identity of every living entity — not as belonging to any particular class or creed — but as the servant of the servant of the husrband of the gopīs (kṛṣṇa-dāsa dāsa-anudāsa).

When this concrete realization eventually awakens, with the solid desire to execute welfare activity for others, then there is no anxiety of falling down.

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āmī to vaiṣṇava ei buddhi ha-ile amānī nā haba āmi
pratiṣṭhāśā āsi’ hṛdaya duṣibe, haibe nirayagāmī

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“One should never have the false prestige that he is a great devotee, but know this as the doorway to hell.
Even after accepting disciples, one should be careful to remain free from pride.”

Offenses are incurred by not obeying the instructions of the great souls. Simply giving lip service to such instructions, while internally maintaining pride in one’s heart, will ultimately mean sure defeat by the power of the illusory energy.

Nobody can cheat the omniscient Lord, who is present in the hearts of all!

The desire of Lord Gaurahari is that the task of preaching should go side by side with one’s personal character and example.

pratyaha kara tina-lakṣa nāma-saṅkīrtana
sabāra āge kara nāmera mahimā kathana
āpane ācāre keha, nā kare pracāra
pracāra kareṇa keha, nā karena ācāra
‘ācāra’, ‘pracāra’—nāmere karaha ‘dui’ kārya
tumi—sarva-guru, tumi jagatera ārya
(Cc. Antya 4.101–103)

“𝗛𝗲𝗿𝗲, Ś𝗿ī𝗹𝗮 𝗦𝗮𝗻ā𝘁𝗮𝗻𝗮 𝗚𝗼𝘀𝘃ā𝗺ī 𝗮𝗱𝗱𝗿𝗲𝘀𝘀𝗲𝘀 𝗡ā𝗺𝗮-ā𝗰ā𝗿𝘆𝗮 Ś𝗿ī𝗹𝗮 𝗛𝗮𝗿𝗶𝗱ā𝘀𝗮 Ṭ𝗵ā𝗸𝘂𝗿𝗮, 𝘀𝗮𝘆𝗶𝗻𝗴 𝘁𝗵𝗮𝘁 𝗱𝗮𝗶𝗹𝘆 𝘆𝗼𝘂 𝗵𝗮𝘃𝗲 𝘁𝗼 𝗰𝗵𝗮𝗻𝘁 𝘁𝗵𝗿𝗲𝗲 𝗹𝗮𝗸𝗵𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗛𝗼𝗹𝘆 𝗡𝗮𝗺𝗲𝘀. 𝗦𝗼𝗺𝗲 𝗽𝗲𝗼𝗽𝗹𝗲 𝗵𝗮𝘃𝗲 𝗴𝗼𝗼𝗱 𝗰𝗵𝗮𝗿𝗮𝗰𝘁𝗲𝗿 𝗯𝘂𝘁 𝗱𝗼 𝗻𝗼𝘁 𝗽𝗿𝗲𝗮𝗰𝗵, 𝘄𝗵𝗶𝗹𝗲 𝗼𝘁𝗵𝗲𝗿 𝗽𝗿𝗲𝗮𝗰𝗵𝗲𝗿𝘀 𝗵𝗮𝘃𝗲 𝗻𝗼 𝗽𝗲𝗿𝘀𝗼𝗻𝗮𝗹 𝗲𝘅𝗮𝗺𝗽𝗹𝗲 𝗼𝗳 𝘁𝗵𝗲𝗶𝗿 𝗼𝘄𝗻. 𝗢𝗻𝗲 𝗵𝗮𝘀 𝘁𝗼 𝗲𝘅𝗲𝗰𝘂𝘁𝗲 𝗯𝗼𝘁𝗵 𝗼𝗳 𝘁𝗵𝗲𝘀𝗲 𝗮𝗰𝘁𝗶𝘃𝗶𝘁𝗶𝗲𝘀 𝗶𝗻 𝗮 𝗽𝗿𝗼𝗽𝗲𝗿 𝗺𝗲𝗮𝘀𝘂𝗿𝗲 𝘁𝗼 𝗱𝗼 𝘁𝗵𝗲 𝘄𝗼𝗿𝗸 𝗼𝗳 𝗮𝗻 ā𝗰ā𝗿𝘆𝗮.”

Śrīla Prabhupāda writes:

“Ś𝗿ī𝗹𝗮 𝗛𝗮𝗿𝗶𝗱ā𝘀𝗮 Ṭ𝗵ā𝗸𝘂𝗿𝗮 𝘄𝗮𝘀 𝘁𝗵𝗲 𝗴𝘂𝗿𝘂 𝗼𝗳 𝘁𝗵𝗲 𝘄𝗵𝗼𝗹𝗲 𝘄𝗼𝗿𝗹𝗱. 𝗖𝗵𝗮𝗻𝘁𝗶𝗻𝗴 𝘁𝗵𝗲 𝗛𝗼𝗹𝘆 𝗡𝗮𝗺𝗲𝘀 𝗶𝗻 𝗮 𝗺𝗮𝗻𝗻𝗲𝗿 𝗮𝗳𝘁𝗲𝗿 𝗵𝗮𝘃𝗶𝗻𝗴 𝗽𝗿𝗼𝗽𝗲𝗿𝗹𝘆 𝗯𝗲𝗲𝗻 𝗶𝗻𝗶𝘁𝗶𝗮𝘁𝗲𝗱 𝘄𝗮𝘀 𝗵𝗶𝘀 𝗰𝗼𝗻𝘀𝘁𝗮𝗻𝘁 𝗱𝗮𝗶𝗹𝘆 𝗲𝘅𝗮𝗺𝗽𝗹𝗲 𝘁𝗼 𝗼𝘁𝗵𝗲𝗿𝘀, 𝗮𝗻𝗱 𝗯𝘆 𝗱𝗲𝗹𝗶𝗯𝗲𝗿𝗮𝘁𝗲𝗹𝘆 𝗰𝗵𝗮𝗻𝘁𝗶𝗻𝗴 𝘁𝗵𝗲 𝗛𝗼𝗹𝘆 𝗡𝗮𝗺𝗲𝘀 𝗶𝗻 𝗮 𝗹𝗼𝘂𝗱 𝗺𝗮𝗻𝗻𝗲𝗿 𝗵𝗲 𝘄𝗮𝘀 𝗮𝗯𝗹𝗲 𝘁𝗼 𝗱𝗲𝗹𝗶𝘃𝗲𝗿 𝗮𝗹𝗹 𝘁𝗵𝗲 𝗹𝗶𝘃𝗶𝗻𝗴 𝗯𝗲𝗶𝗻𝗴𝘀 𝗯𝘆 𝗶𝗻𝗶𝘁𝗶𝗮𝘁𝗶𝗻𝗴 𝘁𝗵𝗲𝗺 𝗶𝗻𝘁𝗼 𝘁𝗵𝗲 𝘀𝗼𝘂𝗻𝗱 𝗼𝗳 𝘁𝗵𝗲 𝗛𝗼𝗹𝘆 𝗡𝗮𝗺𝗲𝘀.𝗧𝗵𝗲𝗿𝗲𝗳𝗼𝗿𝗲, 𝗵𝗶𝘀 𝗺𝗼𝗱𝗲𝗹 𝗯𝗲𝗵𝗮𝘃𝗶𝗼𝗿, 𝗰𝗼𝘂𝗽𝗹𝗲𝗱 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗽𝗿𝗼𝗽𝗮𝗴𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗡𝗮𝗺𝗲, 𝘄𝗮𝘀 𝘁𝗵𝗲 𝗯𝗲𝘀𝘁 𝗲𝘅𝗮𝗺𝗽𝗹𝗲 𝗼𝗳 𝗼𝗻𝗲 𝘄𝗵𝗼 𝗰𝗼𝗻𝗱𝘂𝗰𝘁𝘀 𝗯𝗼𝘁𝗵 𝘁𝗵𝗲𝘀𝗲 𝗮𝗰𝘁𝗶𝘃𝗶𝘁𝗶𝗲𝘀.”

Śrīman Mahāprabhu’s famous declaration:

āpani karinu bhakta-bhāva aṅgīkāre
āpani ācari’ bhakti śikhāinu sabāre
āpane nā kaile dharma śikhāna nā yāya
ei ta’ siddhānta gītā-bhāgavate gāya
(Cc. Ādi 3.20–21)

“𝗜 𝘀𝗵𝗮𝗹𝗹 𝗮𝗰𝗰𝗲𝗽𝘁 𝘁𝗵𝗲 𝗿𝗼𝗹𝗲 𝗼𝗳 𝗮 𝗱𝗲𝘃𝗼𝘁𝗲𝗲, 𝗮𝗻𝗱 𝗜 𝘀𝗵𝗮𝗹𝗹 𝘁𝗲𝗮𝗰𝗵 𝗱𝗲𝘃𝗼𝘁𝗶𝗼𝗻𝗮𝗹 𝘀𝗲𝗿𝘃𝗶𝗰𝗲 𝗯𝘆 𝗽𝗿𝗮𝗰𝘁𝗶𝗰𝗶𝗻𝗴 𝗶𝘁 𝗠𝘆𝘀𝗲𝗹𝗳.𝗨𝗻𝗹𝗲𝘀𝘀 𝗼𝗻𝗲 𝗽𝗿𝗮𝗰𝘁𝗶𝗰𝗲𝘀 𝗱𝗲𝘃𝗼𝘁𝗶𝗼𝗻𝗮𝗹 𝘀𝗲𝗿𝘃𝗶𝗰𝗲 𝗵𝗶𝗺𝘀𝗲𝗹𝗳, 𝗵𝗲 𝗰𝗮𝗻𝗻𝗼𝘁 𝘁𝗲𝗮𝗰𝗵 𝗶𝘁 𝘁𝗼 𝗼𝘁𝗵𝗲𝗿𝘀.𝗧𝗵𝗶𝘀 𝗰𝗼𝗻𝗰𝗹𝘂𝘀𝗶𝗼𝗻 𝗶𝘀 𝗶𝗻𝗱𝗲𝗲𝗱 𝗰𝗼𝗻𝗳𝗶𝗿𝗺𝗲𝗱 𝘁𝗵𝗿𝗼𝘂𝗴𝗵𝗼𝘂𝘁 𝘁𝗵𝗲 𝗚ī𝘁ā 𝗮𝗻𝗱 𝗕𝗵ā𝗴𝗮𝘃𝗮𝘁𝗮𝗺.”

In Śrīmad Bhagavad-gītā Lord Kṛṣṇa tells Arjuna:

yad yad ācarati śreṣṭhas tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute lokas tad anuvartate
(Gītā 3.21).

“Whatever is established by the learned people is accepted by the common people. Whatever standard they set by their exemplary acts, all the world follows.”

𝗧𝗵𝗶𝘀 𝘄𝗼𝗿𝗱 ‘ś𝗿𝗲ṣṭ𝗵𝗮𝘀’ 𝗱𝗲𝗻𝗼𝘁𝗲𝘀 𝘁𝗵𝗲 ā𝗰ā𝗿𝘆𝗮, 𝗼𝗿 𝗼𝗻𝗲 𝘄𝗵𝗼 𝗽𝗲𝗿𝘀𝗼𝗻𝗮𝗹𝗹𝘆 𝗴𝘂𝗶𝗱𝗲𝘀 𝗽𝗲𝗼𝗽𝗹𝗲 𝗯𝘆 𝗵𝗶𝘀 𝗯𝗲𝗵𝗮𝘃𝗶𝗼𝗿. 𝗧𝗵𝗲𝗶𝗿 𝗰𝗼𝗻𝗱𝘂𝗰𝘁 𝘄𝗶𝗹𝗹 𝘂𝘀𝘂𝗮𝗹𝗹𝘆 𝗯𝗲 𝗳𝗼𝗹𝗹𝗼𝘄𝗲𝗱 𝗯𝘆 𝘁𝗵𝗲 𝗺𝗮𝘀𝘀𝗲𝘀.

In the Mahābhārata, Yudhiṣṭhira Mahārāja, in reply to Lord Dharma’s question as to what is the best possible path, quotes:

mahājano yena gataḥ sa panthāḥ

“𝗧𝗵𝗲 𝗯𝗲𝘀𝘁 𝗿𝗲𝗰𝗼𝘂𝗿𝘀𝗲 𝗶𝘀 𝘁𝗼 𝗶𝗺𝗽𝗹𝗶𝗰𝗶𝘁𝗹𝘆 𝗳𝗼𝗹𝗹𝗼𝘄 𝘁𝗵𝗲 𝗽𝗮𝘁𝗵 𝗰𝗵𝗮𝗹𝗸𝗲𝗱 𝗼𝘂𝘁 𝗯𝘆 𝘁𝗵𝗲 𝗴𝗿𝗲𝗮𝘁 𝘀𝗼𝘂𝗹𝘀.”

The four common faults are not present in these great souls.These faults are:

1. Bhrama – illusion, mistaking something untrue as real,
2. Pramāda – carelessness or instability of mind,
3. Karaṇāpāṭava – imperfection of the senses (as in seeing mirages), and
4. Vipralipsā – the usual cheating tendency, claiming to know something one does not.

𝗜𝗻 𝘁𝗵𝗶𝘀 𝗿𝗲𝗴𝗮𝗿𝗱, 𝘁𝗵𝗲 𝗴𝗿𝗲𝗮𝘁 𝘀𝗼𝘂𝗹𝘀 𝘄𝗵𝗼 𝗮𝗿𝗲 𝘄𝗲𝗹𝗹-𝘃𝗲𝗿𝘀𝗲𝗱 𝗶𝗻 𝘁𝗵𝗲 𝗵𝗶𝗴𝗵𝗲𝘀𝘁 𝘁𝗿𝘂𝘁𝗵𝘀 𝗮𝗻𝗱 𝗵𝗮𝘃𝗲 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗼𝗳 𝘁𝗵𝗲 𝘀𝗰𝗿𝗶𝗽𝘁𝘂𝗿𝗲𝘀 𝗮𝗿𝗲 𝗳𝗿𝗲𝗲 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲𝘀𝗲 𝗳𝗼𝘂𝗿 𝗳𝗮𝘂𝗹𝘁𝘀. 𝗧𝗵𝗲𝘆 𝗮𝗿𝗲 𝗯𝘆 𝗻𝗮𝘁𝘂𝗿𝗲 𝗲𝗾𝘂𝗶𝗽𝗽𝗲𝗱 𝘄𝗶𝘁𝗵 𝗴𝗼𝗼𝗱 𝗰𝗼𝗻𝗱𝘂𝗰𝘁 𝗮𝗻𝗱 𝗰𝗼𝗺𝗽𝗹𝗲𝘁𝗲𝗹𝘆 𝗱𝗲𝘃𝗼𝗶𝗱 𝗼𝗳 𝗲𝗻𝘃𝘆, 𝗲𝗻𝗺𝗶𝘁𝘆, 𝗮𝗻𝗴𝗲𝗿, 𝗮𝗻𝗱 𝗵𝘆𝗽𝗼𝗰𝗿𝗶𝘀𝘆.𝗧𝗵𝗲 𝗽𝗿𝗼𝗳𝗼𝘂𝗻𝗱, 𝘁𝗿𝘂𝘁𝗵𝗳𝘂𝗹 𝘄𝗼𝗿𝗱𝘀 𝗼𝗳 𝘀𝘂𝗰𝗵 𝘁𝗲𝗮𝗰𝗵𝗲𝗿𝘀 𝗮𝗿𝗲 𝗿𝗲𝗴𝗮𝗿𝗱𝗲𝗱 𝗮𝘀 ś𝗮𝗯𝗱𝗮-𝗽𝗿𝗮𝗺āṇ𝗮—𝘁𝗿𝘂𝗲 𝗲𝘃𝗶𝗱𝗲𝗻𝗰𝗲.

𝗢𝗻 𝘁𝗵𝗲 𝗼𝘁𝗵𝗲𝗿 𝗵𝗮𝗻𝗱, 𝗶𝗳 𝗮 𝗽𝗲𝗿𝘀𝗼𝗻 𝗶𝘀 𝗹𝗲𝗮𝗿𝗻𝗲𝗱 𝗶𝗻 𝗱𝗶𝗳𝗳𝗲𝗿𝗲𝗻𝘁 𝘀𝗰𝗿𝗶𝗽𝘁𝘂𝗿𝗲𝘀 𝗮𝗻𝗱 𝗲𝗿𝘂𝗱𝗶𝘁𝗲 𝗶𝗻 𝘀𝗽𝗲𝗲𝗰𝗵, 𝗯𝘂𝘁 𝗶𝗳 𝗵𝗶𝘀 𝗰𝗵𝗮𝗿𝗮𝗰𝘁𝗲𝗿 𝗶𝘀 𝗱𝗲𝘃𝗶𝗼𝘂𝘀, 𝘁𝗵𝗲𝗻 𝗵𝗶𝘀 𝗶𝗻𝘀𝘁𝗿𝘂𝗰𝘁𝗶𝗼𝗻𝘀 𝘁𝗼 𝗼𝘁𝗵𝗲𝗿𝘀 𝗮𝗿𝗲 𝗼𝗳 𝗹𝗶𝘁𝘁𝗹𝗲 𝘂𝘀𝗲.𝗜𝗻 𝘀𝗵𝗼𝗿𝘁, 𝗽𝗿𝗲𝗮𝗰𝗵𝗶𝗻𝗴 𝘁𝗵𝗲 𝗵𝗼𝗹𝘆 𝗺𝗲𝘀𝘀𝗮𝗴𝗲𝘀 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗽𝗲𝗿𝘀𝗼𝗻𝗮𝗹 𝗲𝘅𝗮𝗺𝗽𝗹𝗲 𝗮𝗻𝗱 𝗽𝗿𝗮𝗰𝘁𝗶𝗰𝗲 𝗶𝘀 𝗼𝗳 𝗹𝗶𝘁𝘁𝗹𝗲 𝗴𝗮𝗶𝗻.

King Parīkṣit, in disciplining the Personification of Kali, submitted to his earnest plea and granted him five places for his residence—where irreligion could flourish.These are namely:

1. Gambling (dyūta),
2. Liquor and all other stimulants (pāna),
3. Illicit sexual intercourse (strī-saṅga),
4. Violence—brutal killing of defenseless creatures (hiṁsā), and
5. Gold (suvarṇa or dhana).

Money used in the service of the Lord properly does not fall into this category.The practice of gambling breeds dishonesty; drinking intoxicants and taking stimulants lead to loss of austerity; mingling with women leads to a loss of cleanliness; violence toward living creatures leads to a temperament devoid of compassion altogether.Thus, all forms of irreligion spring from these vices.

𝗜𝗻 𝗳𝗮𝗰𝘁, 𝘁𝗵𝗲 𝗴𝗿𝗲𝗲𝗱 𝗼𝗿 𝗶𝗹𝗹𝗲𝗴𝗮𝗹 𝗮𝗰𝗰𝘂𝗺𝘂𝗹𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝗺𝗼𝗻𝗲𝘆 𝗼𝗿 𝗴𝗼𝗹𝗱 𝗶𝘀 𝘁𝗵𝗲 𝗰𝗮𝘂𝘀𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗼𝘁𝗵𝗲𝗿 𝗳𝗼𝘂𝗿 𝘃𝗶𝗰𝗲𝘀, 𝘁𝗵𝗼𝘂𝗴𝗵 𝗯𝘆 𝗶𝘁𝘀𝗲𝗹𝗳 𝗶𝘁 𝗶𝘀 𝗹𝗶𝘀𝘁𝗲𝗱 𝗶𝗻 𝘁𝗵𝗲 𝗳𝗶𝗳𝘁𝗵 𝗽𝗼𝘀𝗶𝘁𝗶𝗼𝗻. 𝗛𝗲𝗻𝗰𝗲, 𝘁𝗵𝗼𝘀𝗲 𝗱𝗲𝘀𝗶𝗿𝗶𝗻𝗴 𝘁𝗵𝗲𝗶𝗿 𝗵𝗶𝗴𝗵𝗲𝘀𝘁 𝘄𝗲𝗹𝗳𝗮𝗿𝗲 𝘀𝗵𝗼𝘂𝗹𝗱 𝗻𝗼𝘁 𝗶𝗻𝗱𝘂𝗹𝗴𝗲 𝗶𝗻 𝗮𝗻𝘆 𝗼𝗳 𝘁𝗵𝗲𝘀𝗲 𝘀𝗶𝗻𝗳𝘂𝗹 𝗮𝗰𝘁𝗶𝘃𝗶𝘁𝗶𝗲𝘀 𝗮𝘁 𝗮𝗹𝗹—𝗲𝘀𝗽𝗲𝗰𝗶𝗮𝗹𝗹𝘆 𝘁𝗵𝗲 𝗿𝗲𝗹𝗶𝗴𝗶𝗼𝘂𝘀-𝗺𝗶𝗻𝗱𝗲𝗱 𝗽𝗲𝗿𝘀𝗼𝗻.

A king and spiritual leader or guru should shun all such activities from a distance.Such indulgence in irreligion will only deteriorate the character of the individual, and all his so-called preaching will be of no avail.

Śrīman Mahāprabhu said to Sanātana Gosvāmī:

asat-saṅga-tyāga,—ei vaiṣṇava-ācāra
‘strī-saṅga’—eka asādhu, ‘kṛṣṇābhakta’ āra
(Cc. Madhya 22.87)

Śrīla Bhaktivinoda Ṭhākura comments:

“𝗜𝗻 𝗮 𝗱𝗶𝗿𝗲𝗰𝘁 𝘄𝗮𝘆, 𝗩𝗮𝗶ṣṇ𝗮𝘃𝗮 ā𝗰ā𝗿𝗮 (𝘁𝗵𝗲 𝗰𝗼𝗻𝗱𝘂𝗰𝘁 𝗼𝗳 𝗮 𝗩𝗮𝗶ṣṇ𝗮𝘃𝗮) 𝗶𝘀 𝘁𝗵𝗲 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝗽𝘂𝗿𝗲 𝗱𝗲𝘃𝗼𝘁𝗲𝗲𝘀; 𝗮𝗻𝗱 𝗶𝗻𝗱𝗶𝗿𝗲𝗰𝘁𝗹𝘆, 𝘂𝗻𝗱𝗲𝗿 𝘁𝗵𝗶𝘀 𝘀𝗮𝗺𝗲 𝗽𝗿𝗶𝗻𝗰𝗶𝗽𝗹𝗲, 𝗶𝘀 𝗶𝗻𝗰𝗹𝘂𝗱𝗲𝗱 𝘁𝗵𝗲 𝗿𝗲𝗷𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗯𝗮𝗱 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗶𝗼𝗻.𝗕𝗮𝗱 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗶𝗼𝗻 𝗶𝘀 𝗼𝗳 𝘁𝘄𝗼 𝘁𝘆𝗽𝗲𝘀: 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗶𝗼𝗻 𝘄𝗶𝘁𝗵 𝘄𝗼𝗺𝗲𝗻 𝗮𝗻𝗱 𝘁𝗵𝗲𝗶𝗿 𝗽𝗹𝗮𝘆𝗺𝗮𝘁𝗲𝘀, 𝗮𝗻𝗱 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗶𝗼𝗻 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗻𝗼𝗻-𝗱𝗲𝘃𝗼𝘁𝗲𝗲𝘀 𝗼𝗳 Ś𝗿ī 𝗞ṛṣṇ𝗮.𝗧𝗵𝗲 𝘀𝗶𝗻𝗰𝗲𝗿𝗲 𝗱𝗲𝘃𝗼𝘁𝗲𝗲𝘀 𝘀𝗵𝗼𝘂𝗹𝗱 𝘃𝗶𝗴𝗶𝗹𝗮𝗻𝘁𝗹𝘆 𝗲𝗻𝗱𝗲𝗮𝘃𝗼𝗿 𝘁𝗼 𝗮𝘃𝗼𝗶𝗱 𝘀𝘂𝗰𝗵 𝗯𝗮𝗱 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗶𝗼𝗻.”

Śrīla Prabhupāda comments:

“𝗧𝗵𝗲 𝗴𝗶𝘀𝘁 𝗼𝗳 𝗽𝗿𝗼𝗽𝗲𝗿 𝗩𝗮𝗶ṣṇ𝗮𝘃𝗮 𝗰𝗼𝗻𝗱𝘂𝗰𝘁 𝗶𝘀 𝘁𝗵𝗲 𝗿𝗲𝗷𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗻𝗼𝗻-𝗱𝗲𝘃𝗼𝘁𝗲𝗲𝘀. 𝗧𝗵𝗲𝘆 𝗮𝗿𝗲 𝗹𝗶𝘀𝘁𝗲𝗱 𝗮𝘀 𝘁𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝗰𝗼𝗻𝘀𝗼𝗿𝘁 𝘄𝗶𝘁𝗵 𝘄𝗼𝗺𝗲𝗻 𝗮𝗴𝗮𝗶𝗻𝘀𝘁 𝘀𝗰𝗿𝗶𝗽𝘁𝘂𝗿𝗮𝗹 𝗶𝗻𝗷𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝘀, 𝗮𝗻𝗱 𝗽𝗲𝗼𝗽𝗹𝗲 𝗮𝘃𝗲𝗿𝘀𝗲 𝘁𝗼 𝗟𝗼𝗿𝗱 𝗞ṛṣṇ𝗮.𝗧𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝗻𝗼𝗿𝗺𝗮𝗹𝗹𝘆 𝗰𝗼𝗻𝘀𝗼𝗿𝘁 𝘄𝗶𝘁𝗵 𝘄𝗼𝗺𝗲𝗻 𝗮𝗿𝗲 𝘁𝘄𝗼𝗳𝗼𝗹𝗱: 𝗳𝗶𝗿𝘀𝘁𝗹𝘆, 𝗼𝗻𝗲 𝘄𝗵𝗼 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗲𝘀 𝘄𝗶𝘁𝗵 𝗵𝗶𝘀 𝘄𝗲𝗱𝗱𝗲𝗱 𝘄𝗶𝗳𝗲 𝗰𝗼𝗻𝘀𝗶𝘀𝘁𝗲𝗻𝘁 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗵𝗼𝘂𝘀𝗲𝗵𝗼𝗹𝗱𝗲𝗿 𝗹𝗶𝗳𝗲 (𝘃𝗮𝗿ṇāś𝗿𝗮𝗺𝗮 𝘀𝘆𝘀𝘁𝗲𝗺), 𝗮𝗻𝗱 𝘀𝗲𝗰𝗼𝗻𝗱𝗹𝘆, 𝗼𝗻𝗲 𝘄𝗵𝗼 𝗱𝗲𝗰𝗲𝗶𝘁𝗳𝘂𝗹𝗹𝘆 𝗶𝗻𝗱𝘂𝗹𝗴𝗲𝘀 𝗶𝗻 𝗶𝗹𝗹𝗶𝗰𝗶𝘁 𝗰𝗼𝗻𝗻𝗲𝗰𝘁𝗶𝗼𝗻, 𝗰𝗮𝘂𝘀𝗶𝗻𝗴 𝗮 𝗱𝗶𝘀𝗿𝘂𝗽𝘁𝗶𝗼𝗻 𝗶𝗻 𝘁𝗵𝗲 𝗲𝘀𝘁𝗮𝗯𝗹𝗶𝘀𝗵𝗲𝗱 𝗹𝗮𝘄 — 𝘄𝗵𝗶𝗰𝗵 𝗯𝗲𝗰𝗼𝗺𝗲𝘀 𝘁𝗵𝗲 𝗺𝗮𝗶𝗻 𝗿𝗲𝗮𝘀𝗼𝗻 𝗳𝗼𝗿 𝗳𝘂𝘁𝘂𝗿𝗲 𝗵𝗲𝗹𝗹𝗶𝘀𝗵 𝗯𝗶𝗿𝘁𝗵𝘀.𝗢𝗻𝗲 𝘄𝗵𝗼 𝗶𝗻𝗱𝘂𝗹𝗴𝗲𝘀 𝗶𝗻 𝗮𝗻𝗱 𝗿𝗲𝗹𝗶𝘀𝗵𝗲𝘀 𝘀𝗶𝗻𝗳𝘂𝗹 𝗮𝗰𝘁𝗶𝘃𝗶𝘁𝗶𝗲𝘀 𝗰𝗮𝗻 𝗵𝗮𝗿𝗱𝗹𝘆 𝗯𝗲 𝘁𝗲𝗿𝗺𝗲𝗱 𝗮 𝗩𝗮𝗶ṣṇ𝗮𝘃𝗮. 𝗣𝗶𝗲𝘁𝘆 (𝗽𝘂ṇ𝘆𝗮), 𝘄𝗲𝗮𝗹𝘁𝗵 (𝗮𝗿𝘁𝗵𝗮), 𝗮𝗻𝗱 𝘀𝗲𝗻𝘀𝗲 𝘀𝗮𝘁𝗶𝘀𝗳𝗮𝗰𝘁𝗶𝗼𝗻 (𝗸ā𝗺𝗮) 𝗮𝗿𝗲 𝗿𝗲𝘀𝘁𝗿𝗶𝗰𝘁𝗲𝗱 𝗯𝘆 𝘁𝗵𝗶𝘀 𝘁𝘆𝗽𝗲 𝗼𝗳 𝗯𝗮𝗱 𝗰𝗼𝗻𝗱𝘂𝗰𝘁. 𝗧𝗵𝗲 𝗶𝗱𝗲𝗮𝗹 𝗳𝗼𝘂𝗿𝘁𝗵 𝗼𝗯𝗷𝗲𝗰𝘁𝗶𝘃𝗲 𝗼𝗳 𝗵𝘂𝗺𝗮𝗻 𝗹𝗶𝗳𝗲 — 𝗺𝗼𝗸ṣ𝗮, 𝗹𝗶𝗯𝗲𝗿𝗮𝘁𝗶𝗼𝗻 — 𝗶𝘀 𝗮𝗹𝘀𝗼 𝗯𝗮𝗿𝗿𝗲𝗱 𝗯𝘆 𝗶𝗹𝗹𝗲𝗴𝗮𝗹 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗶𝗼𝗻 𝘄𝗶𝘁𝗵 𝘄𝗼𝗺𝗲𝗻. 𝗔𝗻𝗱, 𝗶𝗻 𝗮𝗻𝗼𝘁𝗵𝗲𝗿 𝘀𝗲𝗻𝘀𝗲, 𝘁𝗵𝗶𝘀 𝗶𝘀 𝗲𝘃𝗲𝗻 𝗺𝗼𝗿𝗲 𝗶𝗺𝗽𝗹𝗶𝗰𝗮𝘁𝗶𝗻𝗴 𝗮𝗻𝗱 𝗱𝗲𝗿𝗼𝗴𝗮𝘁𝗼𝗿𝘆, 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗶𝘁 𝘀𝘁𝗶𝗳𝗹𝗲𝘀 𝘁𝗵𝗲 𝗻𝗮𝘁𝘂𝗿𝗮𝗹 𝘂𝗿𝗴𝗲 𝗳𝗼𝗿 𝗽𝘂𝗿𝗲 𝗱𝗲𝘃𝗼𝘁𝗶𝗼𝗻 (ś𝘂𝗱𝗱𝗵𝗮-𝗯𝗵𝗮𝗸𝘁𝗶) 𝘁𝗼 Ś𝗿ī 𝗞ṛṣṇ𝗮.𝗧𝗵𝗲 𝗳𝗿𝘂𝗶𝘁𝗶𝘃𝗲 𝘄𝗼𝗿𝗸𝗲𝗿 (𝗸𝗮𝗿𝗺ī) 𝘁𝗿𝗶𝗲𝘀 𝘁𝗼 𝗲𝗻𝗷𝗼𝘆 𝘁𝗵𝗲 𝗺𝗮𝘁𝗲𝗿𝗶𝗮𝗹 𝘄𝗼𝗿𝗹𝗱 𝗳𝗼𝗿 𝗽𝗲𝗿𝘀𝗼𝗻𝗮𝗹 𝘀𝗲𝗻𝘀𝗲 𝗴𝗿𝗮𝘁𝗶𝗳𝗶𝗰𝗮𝘁𝗶𝗼𝗻, 𝘄𝗵𝗶𝗹𝗲 𝘁𝗵𝗲 𝗶𝗺𝗽𝗲𝗿𝘀𝗼𝗻𝗮𝗹𝗶𝘀𝘁 (𝗷ñā𝗻ī) 𝗿𝗲𝗻𝗼𝘂𝗻𝗰𝗲𝘀 𝘁𝗵𝗲 𝗺𝗮𝘁𝗲𝗿𝗶𝗮𝗹 𝘄𝗼𝗿𝗹𝗱 𝗳𝗼𝗿 𝗵𝗶𝘀 𝗼𝘄𝗻 𝘀𝗮𝗹𝘃𝗮𝘁𝗶𝗼𝗻. 𝗜𝗻 𝘁𝗵𝗶𝘀 𝘀𝗲𝗻𝘀𝗲, 𝗯𝗼𝘁𝗵 𝗮𝗿𝗲 𝗴𝘂𝗶𝗹𝘁𝘆 𝗼𝗳 𝗶𝗻𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁 𝗮𝗻𝗱 𝘀𝗲𝗹𝗳𝗶𝘀𝗵 𝗺𝗼𝘁𝗶𝘃𝗲𝘀 𝘄𝗶𝘁𝗵𝗶𝗻 𝘁𝗵𝗲 𝗰𝗼𝗻𝘁𝗲𝘅𝘁 𝗼𝗳 𝗵𝘆𝗽𝗼𝗰𝗿𝗶𝘀𝘆. 𝗪𝗲 𝗰𝗮𝗻𝗻𝗼𝘁 𝘁𝗲𝗿𝗺 𝘀𝘂𝗰𝗵 𝗽𝗲𝗼𝗽𝗹𝗲 𝗮𝘀 𝘀𝗲𝗿𝘃𝗮𝗻𝘁𝘀 𝗼𝗳 𝗟𝗼𝗿𝗱 𝗞ṛṣṇ𝗮 — 𝘁𝗵𝗲𝘆 𝗮𝗿𝗲 𝗻𝗼𝗻-𝗱𝗲𝘃𝗼𝘁𝗲𝗲𝘀.”

As Lord Kapila informs His mother Devahūti (Śrīmad-Bhāgavatam 3.31.34–35):

teṣv āśānteṣu mūḍheṣu khaṇḍitātmāsv asādhuṣu
saṅgaṁ na kuryāc chocyeṣu yoṣit-krīḍā-mṛgeṣu ca
na tathāsya bhaven moho bandhaś cānya-prasaṅgataḥ
yoṣit-saṅgād yathā puṁso yathā tat-saṅgi-saṅgataḥ

“𝗧𝗿𝘂𝘁𝗵𝗳𝘂𝗹𝗻𝗲𝘀𝘀, 𝗶𝗻𝘁𝗲𝗿𝗻𝗮𝗹 𝗮𝗻𝗱 𝗲𝘅𝘁𝗲𝗿𝗻𝗮𝗹 𝗰𝗹𝗲𝗮𝗻𝗹𝗶𝗻𝗲𝘀𝘀, 𝗴𝗲𝗻𝗲𝗿𝗼𝘀𝗶𝘁𝘆, 𝗶𝗻𝘁𝗲𝗹𝗹𝗶𝗴𝗲𝗻𝗰𝗲, 𝗺𝗼𝗱𝗲𝘀𝘁𝘆, 𝗳𝗮𝗺𝗲, 𝗽𝗲𝗿𝘀𝗲𝘃𝗲𝗿𝗮𝗻𝗰𝗲, 𝗮𝗻𝗱 𝗰𝗼𝗻𝘁𝗿𝗼𝗹 𝗼𝗳 𝘁𝗵𝗲 𝗺𝗶𝗻𝗱 𝗮𝗻𝗱 𝘀𝗲𝗻𝘀𝗲𝘀 𝗮𝗹𝗹 𝗱𝘄𝗶𝗻𝗱𝗹𝗲 𝗶𝗻 𝘁𝗵𝗲 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝘄𝗼𝗺𝗲𝗻.𝗢𝗻𝗲 𝘀𝗵𝗼𝘂𝗹𝗱 𝗻𝗲𝘃𝗲𝗿 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗲 𝘄𝗶𝘁𝗵 𝘁𝗵𝗼𝘀𝗲 𝗮𝗯𝘀𝗼𝗿𝗯𝗲𝗱 𝗶𝗻 𝘁𝗵𝗲 𝗯𝗼𝗱𝗶𝗹𝘆 𝗰𝗼𝗻𝗰𝗲𝗽𝘁 𝗼𝗳 𝗹𝗶𝗳𝗲, 𝗼𝗿 𝘄𝗶𝘁𝗵 𝘁𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝗮𝗿𝗲 𝘁𝗼𝘆𝘀 𝗶𝗻 𝘁𝗵𝗲 𝗵𝗮𝗻𝗱𝘀 𝗼𝗳 𝘄𝗼𝗺𝗲𝗻.𝗦𝘂𝗰𝗵 𝘂𝗻𝗵𝗼𝗹𝘆 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗶𝗼𝗻 𝘀𝗵𝗼𝘂𝗹𝗱 𝗯𝗲 𝘀𝗵𝘂𝗻𝗻𝗲𝗱 𝗳𝗿𝗼𝗺 𝗮 𝗱𝗶𝘀𝘁𝗮𝗻𝗰𝗲.𝗧𝗵𝗲𝗿𝗲 𝗶𝘀 𝗻𝗼 𝗴𝗿𝗲𝗮𝘁𝗲𝗿 𝗺𝗶𝘀𝗲𝗿𝘆 𝘁𝗵𝗮𝗻 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗶𝗼𝗻 𝘄𝗶𝘁𝗵 𝘁𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝗰𝗼𝗻𝘀𝗼𝗿𝘁 𝘄𝗶𝘁𝗵 𝘄𝗼𝗺𝗲𝗻 𝗼𝗿 𝘁𝗵𝗲𝗶𝗿 𝗽𝗹𝗮𝘆𝗺𝗮𝘁𝗲𝘀.”

𝑪𝒐𝒏𝒄𝒍𝒖𝒔𝒊𝒗𝒆𝒍𝒚, 𝒉𝒐𝒘𝒆𝒗𝒆𝒓 𝒊𝒏𝒕𝒆𝒍𝒍𝒊𝒈𝒆𝒏𝒕, 𝒆𝒓𝒖𝒅𝒊𝒕𝒆, 𝒐𝒓 𝒍𝒆𝒂𝒓𝒏𝒆𝒅 𝒂 𝒔𝒑𝒆𝒂𝒌𝒆𝒓 𝒐𝒏𝒆 𝒎𝒂𝒚 𝒃𝒆 — 𝒊𝒇 𝒉𝒆 𝒆𝒙𝒉𝒊𝒃𝒊𝒕𝒔 𝒕𝒉𝒆 𝒇𝒐𝒍𝒍𝒐𝒘𝒊𝒏𝒈 𝒃𝒂𝒅 𝒄𝒉𝒂𝒓𝒂𝒄𝒕𝒆𝒓𝒊𝒔𝒕𝒊𝒄𝒔 𝒐𝒓 𝒃𝒂𝒅 𝒄𝒐𝒏𝒅𝒖𝒄𝒕, 𝒉𝒆 𝒘𝒊𝒍𝒍 𝒏𝒆𝒗𝒆𝒓 𝒃𝒆 𝒂𝒃𝒍𝒆 𝒕𝒐 𝒑𝒓𝒆𝒂𝒄𝒉 𝒕𝒉𝒆 𝒏𝒂𝒎𝒆𝒔, 𝒇𝒂𝒎𝒆, 𝒂𝒏𝒅 𝒑𝒂𝒔𝒕𝒊𝒎𝒆𝒔 𝒐𝒇 𝑳𝒐𝒓𝒅 𝑲𝒓𝒊𝒔𝒉𝒏𝒂.

As Śrīla Narottama Dāsa Ṭhākura warns us in the Prema-bhakti-candrikā:

karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa
amṛta baliyā yeba khāya

Meaning: Speculative knowledge (jñāna) and fruitive activity (karma) are as dangerous as poison, for they lead us away from the pure goal of life.

Further, Śrīla Narottama continues to warn us against mystic yogīs — those who practice meditation and other futile practices — dry logicians, and worshipers of demigods. All such categories are to be avoided as non-devotees.

The books of our predecessor gurus contain many simplified extracts which are the essence of Vaiṣṇava conclusions (siddhānta-sāra).

Taking shelter of the bona fide guru and studying all these devotional literatures ,while constantly following proper conduct ,will help one contribute effectively to the task of preaching.

𝗕𝗼𝗼𝗸𝘀 𝗹𝗶𝗸𝗲 𝗣𝗿ā𝗿𝘁𝗵𝗮𝗻ā 𝗮𝗻𝗱 𝗣𝗿𝗲𝗺𝗮-𝗯𝗵𝗮𝗸𝘁𝗶-𝗰𝗮𝗻𝗱𝗿𝗶𝗸ā 𝗯𝘆 Ś𝗿ī𝗹𝗮 𝗡𝗮𝗿𝗼𝘁𝘁𝗮𝗺𝗮 𝗗ā𝘀𝗮 Ṭ𝗵ā𝗸𝘂𝗿𝗮, 𝗮𝗻𝗱 Ś𝗮𝗿𝗮ṇā𝗴𝗮𝘁𝗶, 𝗞𝗮𝗹𝘆āṇ𝗮-𝗸𝗮𝗹𝗽𝗮-𝘁𝗮𝗿𝘂, 𝗚ī𝘁ā𝘃𝗮𝗹ī, 𝗮𝗻𝗱 𝗚ī𝘁ā-𝗺ā𝗹ā 𝗯𝘆 Ś𝗿ī𝗹𝗮 𝗕𝗵𝗮𝗸𝘁𝗶𝘃𝗶𝗻𝗼𝗱𝗮 Ṭ𝗵ā𝗸𝘂𝗿𝗮, 𝗰𝗼𝗻𝘁𝗮𝗶𝗻 𝘁𝗵𝗲 𝘃𝗲𝗿𝘆 𝗲𝘀𝘀𝗲𝗻𝗰𝗲 𝗼𝗳 𝗮𝗹𝗹 𝘁𝗵𝗲 𝘀𝗰𝗿𝗶𝗽𝘁𝘂𝗿𝗲𝘀.

The song Śaraṇāgati sings as follows:

śrī-kṛṣṇa-caitanya prabhu jīve dayā kari’
sva-pārṣada, sviya-dhāma saha avatari’

“The purport of this song is that without surrender (śaraṇāgati), nobody can raise himself to the highest stage, nor will he be able to preach effectively the Holy Names, forms, and pastimes of Śrī Kṛṣṇa.”

Lord Kṛṣṇa had descended to re-enact His wonderful pastimes tinged with absolute sweetness (mādhurya) in the association of His confidential associates in the material world.

In Kali-yuga, immediately after that, the Supreme Lord Gaurahari appeared as the most magnificent incarnation to distribute the sweet mellows of devotion after relishing them Himself.

𝗜𝘁 𝗶𝘀 𝗶𝗻 𝗼𝗿𝗱𝗲𝗿 𝘁𝗼 𝗵𝗲𝗹𝗽 𝗽𝗲𝗼𝗽𝗹𝗲 𝗮𝘁𝘁𝗮𝗶𝗻 𝘁𝗵𝗶𝘀 𝗵𝗶𝗴𝗵𝗲𝘀𝘁 𝘀𝘁𝗮𝗴𝗲 𝘁𝗵𝗮𝘁 Ś𝗿ī𝗺𝗮𝗻 𝗠𝗮𝗵ā𝗽𝗿𝗮𝗯𝗵𝘂 𝗵𝗮𝘀 𝗶𝗻𝘀𝘁𝗿𝘂𝗰𝘁𝗲𝗱 𝗮𝗹𝗹 𝗼𝗳 𝘂𝘀 𝘁𝗼 𝘁𝗮𝗸𝗲 𝘂𝗽 𝗲𝘅𝗰𝗹𝘂𝘀𝗶𝘃𝗲 𝘀𝗲𝗹𝗳-𝘀𝘂𝗿𝗿𝗲𝗻𝗱𝗲𝗿 (ś𝗮𝗿𝗮ṇā𝗴𝗮𝘁𝗶).

In the Vaiṣṇava-tantra this is mentioned:

ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam
rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā
ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ

Śrīla Bhaktivinoda Ṭhākura writes in his commentary the following six symptoms of surrender, which are as follows:

1. Ānukūlyasya saṅkalpaḥ — To resolve to accept that which is favorable for devotional service (I definitely have to accept it).
2. Prātikūlyasya varjanam — To strictly reject all that is unnecessary or unfavorable for proper execution of devotion (I definitely have to renounce this).
3. Rakṣiṣyatīti viśvāsaḥ — Firm faith that only Lord Kṛṣṇa can protect me (no monistic or impersonal theory can save me from death).
4. Goptṛtve varaṇam — To accept none other than Lord Kṛṣṇa as my maintainer and supplier (not taking help from demigods or others).
5. Ātma-nikṣepaḥ — To realize that I am not independent but solely dependent upon the will of the Supreme Lord Śrī Kṛṣṇa.
6. Kārpaṇyam — To maintain feelings of meekness and humility, together with self-surrender.

In the long run, Lord Kṛṣṇa is exceedingly affectionate to His surrendered servants and ready to bestow upon them all desirable ends — up to the spontaneous devotion (rāgānugā-bhakti) of the residents of Vraja.

Śrīla Prabhupāda has sung:

prāṇa āche tāṅhāra sehetu pracāra

“𝗢𝗻𝗹𝘆 𝗼𝗻𝗲 𝘄𝗵𝗼 𝗵𝗮𝘀 𝗹𝗶𝗳𝗲 𝗰𝗮𝗻 𝗽𝗿𝗲𝗮𝗰𝗵.”

𝗖𝗼𝗻𝗰𝗹𝘂𝘀𝗶𝘃𝗲𝗹𝘆, 𝗯𝘆 𝘁𝗮𝗸𝗶𝗻𝗴 𝘁𝗼 𝘁𝗵𝗲 𝗮𝗯𝗼𝘃𝗲 𝗶𝗻𝗷𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝘀 𝗼𝗳 𝘀𝗲𝗹𝗳-𝘀𝘂𝗿𝗿𝗲𝗻𝗱𝗲𝗿 𝘁𝗼 𝘁𝗵𝗲 𝗟𝗼𝗿𝗱 𝗮𝘀 𝘁𝗵𝗲 𝗳𝗶𝗿𝘀𝘁 𝗮𝗻𝗱 𝗳𝗼𝗿𝗲𝗺𝗼𝘀𝘁 𝗽𝗮𝗿𝘁 𝗼𝗳 𝗼𝗻𝗲’𝘀 𝗽𝗲𝗿𝘀𝗼𝗻𝗮𝗹 𝗰𝗼𝗻𝗱𝘂𝗰𝘁, 𝗼𝗻𝗹𝘆 𝘁𝗵𝗲𝗻 𝗰𝗮𝗻 𝗼𝗻𝗲 𝘀𝘂𝗰𝗰𝗲𝘀𝘀𝗳𝘂𝗹𝗹𝘆 𝗽𝗿𝗲𝗮𝗰𝗵 𝘁𝗵𝗲 𝗱𝗲𝘃𝗼𝘁𝗶𝗼𝗻𝗮𝗹 𝗰𝗼𝗻𝗰𝗹𝘂𝘀𝗶𝗼𝗻𝘀 𝗼𝗳 Ś𝗿ī𝗺𝗮𝗻 𝗠𝗮𝗵ā𝗽𝗿𝗮𝗯𝗵𝘂. 𝗢𝘁𝗵𝗲𝗿𝘄𝗶𝘀𝗲, 𝗹𝗶𝗸𝗲 𝗮 𝗱𝗲𝗮𝗱 𝗯𝗼𝗱𝘆, 𝗼𝗻𝗲 𝘄𝗶𝗹𝗹 𝗻𝗲𝗶𝘁𝗵𝗲𝗿 𝗯𝗲𝗻𝗲𝗳𝗶𝘁 𝗼𝗻𝗲𝘀𝗲𝗹𝗳 𝗻𝗼𝗿 𝗮𝗻𝘆𝗼𝗻𝗲 𝗲𝗹𝘀𝗲 𝗯𝘆 𝘀𝘂𝗰𝗵 𝗽𝗿𝗲𝗮𝗰𝗵𝗶𝗻𝗴.

In Śrīla Prabhupāda’s words:

śrī-dayita dāsa kīrtanete āśā
kara ucchaiḥ-svare hari-nāma-rava

“Ś𝗿ī𝗹𝗮 𝗣𝗿𝗮𝗯𝗵𝘂𝗽ā𝗱𝗮 𝘄𝗮𝘀 𝗮𝗹𝘄𝗮𝘆𝘀 𝗮𝘀𝗽𝗶𝗿𝗶𝗻𝗴 𝘁𝗼 𝗵𝗲𝗮𝗿 𝘁𝗵𝗲 𝗹𝗼𝘂𝗱 𝗰𝗵𝗮𝗻𝘁𝗶𝗻𝗴 𝗼𝗳 𝘁𝗵𝗲 𝗛𝗼𝗹𝘆 𝗡𝗮𝗺𝗲𝘀, 𝘄𝗵𝗶𝗰𝗵 𝘄𝗮𝘀 𝘁𝗵𝗲 𝗹𝗶𝗳𝗲 𝗮𝗻𝗱 𝘀𝗼𝘂𝗹 𝗼𝗳 𝘁𝗵𝗲 𝘀𝘂𝗿𝗿𝗲𝗻𝗱𝗲𝗿𝗲𝗱 𝗱𝗲𝘃𝗼𝘁𝗲𝗲𝘀.𝗧𝗵𝗼𝘀𝗲 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝘀𝗽𝗶𝗿𝗶𝘁𝘂𝗮𝗹 𝗹𝗶𝗳𝗲 𝗰𝗮𝗻𝗻𝗼𝘁 𝘁𝗮𝗸𝗲 𝘁𝗼 𝗲𝗶𝘁𝗵𝗲𝗿 𝘁𝗵𝗲 𝗰𝗵𝗮𝗻𝘁𝗶𝗻𝗴 𝗼𝗳 𝘁𝗵𝗲 𝗛𝗼𝗹𝘆 𝗡𝗮𝗺𝗲𝘀 𝗼𝗿 𝘁𝗼 𝗲𝗳𝗳𝗲𝗰𝘁𝗶𝘃𝗲 𝗽𝗿𝗲𝗮𝗰𝗵𝗶𝗻𝗴.”

At the time of spiritual initiation (dīkṣā), the devotee should surrender wholeheartedly to the lotus feet of the spiritual master if he wishes to receive the mercy of the Supreme Lord.If one thinks the spiritual master to be a mere mortal, he will never be able to preach.

𝗢𝗻𝗹𝘆 𝗯𝘆 𝗯𝗲𝗶𝗻𝗴 𝗮 𝗽𝗿𝗼𝗽𝗲𝗿 𝗿𝗲𝗰𝗶𝗽𝗶𝗲𝗻𝘁 𝗼𝗳 𝘁𝗵𝗲 𝗴𝘂𝗿𝘂’𝘀 𝗺𝗲𝗿𝗰𝘆, 𝗺𝗮𝗶𝗻𝘁𝗮𝗶𝗻𝗶𝗻𝗴 𝗽𝗲𝗿𝘀𝗼𝗻𝗮𝗹 𝗰𝗼𝗻𝗱𝘂𝗰𝘁 (ā𝗰ā𝗿𝗮) 𝘄𝗶𝘁𝗵 𝗽𝗿𝗼𝗽𝗲𝗿 𝘀𝘁𝗿𝗲𝗻𝗴𝘁𝗵 𝗮𝗻𝗱 𝗶𝗻𝘁𝗲𝗹𝗹𝗶𝗴𝗲𝗻𝗰𝗲, 𝗰𝗮𝗻 𝗼𝗻𝗲 𝗯𝗲 𝗲𝗺𝗽𝗼𝘄𝗲𝗿𝗲𝗱 𝘁𝗼 𝗽𝗿𝗲𝗮𝗰𝗵 𝗲𝗳𝗳𝗲𝗰𝘁𝗶𝘃𝗲𝗹y