Srimad-Bhagavatam, Canto 3, Chapter 24, The Renunciation Of Kardama Muni, Text 44.

Srimad-Bhagavatam, Canto 3, Chapter 24, The Renunciation Of Kardama Muni, Text 44.

THE FOLLOWING LECTURE ON SRIMAD-BHAGAVATAM, CANTO 3, CHAPTER 24, THE RENUNCIATION OF KARDAMA MUNI, TEXT 44, WAS GIVEN BY HIS HOLINESS BHAKTI CARU SWAMI IN ISKCON UJJAIN, INDIA ON 19th SEPTEMPER 2010.

Om Namo Bhagavate Vasudevaya
Om Namo Bhagavate Vasudevaya
Om Namo Bhagavate Vasudevaya

Srimad Bhagavatam, third Canto, twenty fourth chapter, ‘The Renunciation of Kardama Muni’, text forty four.

nirahankrtir nirmamas ca
nirdvandvah sama-drk sva-drk
pratyak-prasanta-dhir dhirah
prasantormir ivodadhih

Synonyms
nirahankrtih — without false ego; nirmamah — without material affection; ca — and; nirdvandvah — without duality; sama-drk — seeing equality; sva-drk — seeing himself; pratyak — turned inward; prasanta — perfectly composed; dhih — mind; dhirah — sober, not disturbed; prasanta — calmed; urmih — whose waves; iva — like; udadhih — the ocean.

Translation
Thus he gradually became unaffected by the false ego of material identity and became free from material affection. Undisturbed, equal to everyone and without duality, he could indeed see himself also. His mind was turned inward and was perfectly calm, like an ocean unagitated by waves.

Purport
When one’s mind is in full Krishna consciousness and one fully engages in rendering devotional service to the Lord, he becomes just like an ocean unagitated by waves. This very example is also cited in Bhagavad-gita: one should become like the ocean. The ocean is filled by many thousands of rivers, and millions of tons of its water evaporates into clouds, yet the ocean is the same unagitated ocean. The laws of nature may work, but if one is fixed in devotional service at the lotus feet of the Lord, he is not agitated, for he is introspective. He does not look outside to material nature, but he looks in to the spiritual nature of his existence; with a sober mind, he simply engages in the service of the Lord. Thus he realizes his own self without false identification with matter and without affection for material possessions. Such a great devotee is never in trouble with others because he sees everyone from the platform of spiritual understanding; he sees himself and others in the right perspective.
[End of Purport]

nirahankrtir nirmamas ca
nirdvandvah sama-drk sva-drk
pratyak-prasanta-dhir dhirah
prasantormir ivodadhih

Thus he gradually became unaffected by the false ego of material identity and became free from material affection. Undisturbed, equal to everyone and without duality, he could indeed see himself also. His mind was turned inward and was perfectly calm, like an ocean unagitated by waves.

So, this is what happened to Kardama Muni. Kardama Muni, the father of Kapila Muni, wanted to leave home, rather left home and went to the forest for absorbing his mind in the thoughts of the Supreme Personality of Godhead. And this verse is describing how he achieved the perfection of dhyana yoga. The perfection of dhyana yoga has been described here. Nirahankrtir. When one practices dhyana yoga then he becomes completely free from his false ego. The proper execution of dhyana yoga or astanga yoga frees one from the bondage of false ego, nirahankrtir. And he also became nirmama: without material affection. The word ‘mama’ means mine. Mama means ‘of me’ or mine. To think that something belongs to me is called ‘mamata’ and nirmama means no such feeling of me and mine. And then nirdvandvah, he became free from the duality. Nirdvandvah is the duality. In the material nature there is the consideration of duality. Duality is good and bad, which begins from body and soul.

So, nirahankrtir nirmamas ca nirdvandvah, nirdvandvah means free from duality. The material nature is a place of duality. Why? Because we are in the centre with our bodily consciousness. That is why, whatever is pleasing to the body is desirable, whatever is not pleasing to the body is undesirable. In relation to the body’s perception there is heat and cold, good and bad, pleasure and pain. Always there is a duality. That is the duality of this material nature, which is known as dvaita bhava. But on the spiritual platform there is no duality. Why on the spiritual platform there is no duality? Because on the spiritual platform everything is perceived according to Krishna’s perception. Not according to my perception, but Krishna’s perception. Therefore, everything is good, because everything is in relation to Krishna. Krishna wants it to be night, it’s night. So I accept it. Krishna wants it to be day, I accept it. Krishna wants me to enjoy, I accept it. Krishna wants me to suffer, I accept it. That is the meaning of Krishna consciousness: seeing everything in the light of Krishna’s desire. But in the material nature what happens? We see things from our perspective. My likes and dislikes. I like it, I don’t like it. It is pleasing to me, it is not pleasing to me. So that is the nature of the material nature. What is the definition of the material nature? What is the consideration of material nature? The material nature is the nature where I am the centre. Therefore I am seeing everything in the light of MY.

Now, for me, like I am not the controller, although I want to control. If I could control then I would always have uninterrupted happiness. But that never happens because I am not the controller. Although I do not want suffering, suffering comes. Distress comes. Pain comes. I want pleasure. I want happiness. I want enjoyment. I want pleasure. But do I get that? No, because I am subjected to the law of material nature. Things are not happening here according to my desire. Things are happening here according to Krishna’s desire. Therefore, when one becomes Krishna conscious then one accepts everything. Of course, you saw that I didn’t accept when you came late. [laughs] Because that is not my consideration, it is a general consideration. There should be some standard. For your benefit there should be some rules and regulations.

When one achieves perfection then he sees things in the light of Krishna all the time. And when he suffers he sees, “Well, Krishna wants me to suffer.’ That is the meaning of Krishna consciousness. And material consciousness is: why I am suffering? Immediately call the doctor. I got a pain. Immediately get medicine. It has become too hot, immediately get an air conditioner. It has become too cold, immediately get a room heater. [laughs] So this is the material consciousness whereas Krishna consciousness means Krishna wants it to be like this. That’s why I have to accept it. That is the meaning of Krishna consciousness. But does it mean that a devotee is like a stone, without any feeling? No, he has his intelligence and he makes the necessary adjustments also when it is necessary.

Here is another consideration for a devotee. That’s the difference between a yogi and a devotee. That’s the difference between one in santa rasa, as we were discussing the other day, or those who are dasya, sakhya, vatsalya rasa. Those who are in santa rasa they will just accept everything. Okay, rain, sun, he will sit there in meditation and tolerate everything. But those who are in other mellows, dasya, sakhya, vatsalya and madhurya, what will be their consideration? Their consideration will be service! Their consideration will be service. I have to cook for Krishna and there is no rice. So I can’t say, “Well, Krishna wants it. It is Krishna’s desire.” No. If there is no rice I have to go and get the rice to make the bhoga for Krishna. If there is no vegetable, let me go and get the vegetable for Krishna. That is the difference between a yogi and a devotee. A yogi is simply concerned about his own liberation, his own benefit, whereas a devotee is concerned about Krishna’s service.

There is a difference between the material nature and the spiritual nature, material attitude and spiritual attitude. When a yogi achieves perfection he again becomes sama-drk, he looks at everyone with an equal vision. Again, as a devotee you can’t do that. You have to make a discrimination. Isvare tad-adhinesu balisesu dvisatsu ca. [SB 11.02.46] You have to see who is a devotee, who is innocent and who is offensive. And you react accordingly towards them. Do you treat a devotee and a demon the same way? Does a devotee treat a demon and a devotee  the same way? No, he doesn’t. He makes a difference. For a devotee he has friendship and demon, get out of here, I don’t want to see your face. That is the attitude of the devotee. So a devotee is sama-drk in that way.

And sva-drk, he sees himself, a yogi sees himself as a spirit soul. And a devotee sees himself as a servant of Krishna. Both of them are seeing themselves but there is a difference of perception. And pratyak, pratyak means his consciousness is turned inward, a yogi. And what does a devotee do? A devotee’s consciousness is not inward but Krishna conscious. A devotee’s consciousness is centered around Krishna, pratyak. And who is inside? Pratyak means internally. Who is at the innermost core of our heart? Krishna. First the jiva and then Krishna. When we see, if we go inside our heart first we will see ourselves as a spirit soul, but then when you go deeper then you will see Krishna. So a devotee is also pratyak, turned inward, but a devotee’s perception is even deeper. And prasanta dhih, he is prasanta, he is very peaceful. Perfectly composed, dhih, his mind is perfectly composed. Dhira, he is sober, not disturbed. Prasanta urmi. Urmi means waves. Udadhih, like the waves in an ocean. Like, in an ocean there are waves but the ocean is not agitated like that.

So, through the description we can also see the devotees, although this description is about Kardama Muni who was a yogi. A yogi, when he achieves perfection he achieves that state. The nirahankrtir, nirmama, nirdvandvah, sama-drk, sva-drk, pratyak, prasanta dhira and prasanta urmi ivo udadhih. He is like an ocean unagitated by waves. He is unagitated by waves. Things will happen but he is not affected by that. So our consideration is not to become a yogi in that sense. Our consideration is to become a devotee. Devotees don’t go to mediate in the forest or the Himalayan mountains. A devotee’s consideration is simply to serve Krishna. And wherever it is conducive to serve, the devotee is there. Anukulasya sankalpa, we discussed the other day, whatever is favorable to Krishna consciousness devotees accept it. Wherever there is service, it is where the devotees are. Now if one can render his service nicely in the forest, he’ll do that. But if the service is in the cities, in the most busy part of the cities, the devotees will go there. That is the attitude of the devotee. He will do whatever is necessary. A devotee, his main concern is to serve Krishna, and by serving Krishna he achieves all the yoga perfection.

For example, a yogi turns his consciousness inwardly. When a devotee is offering everything to Krishna and doing everything for Krishna, where is his consciousness? Inwards. A devotee, because he is always absorbed in pleasing Krishna, serving Krishna, does he have ‘mamata’? Does he ever think that something belongs to me? Because he knows that everything belongs to Krishna. He never tries to establish his false proprietorship. Nothing belongs to him. Everything belongs to Krishna. Idam Krishnaya na mamah. This belongs to Krishna, it’s not mine. So this is how a devotee becomes free from this mamatva bodha or mamata. Mamatva bodha, the feeling of mine. So you see how naturally all these qualities will develop in a devotee if he is properly situated in devotional service.

Nirahankrti, the beginning part was the nirahankrti, no more ahankara. What is ahankara? Ahankara is the false ego. What is the meaning of the word false ego? False ego means wrong identity. What is our wrong identity? The wrong identity is “I am this body and everything that belongs to the body is mine.” See, nirahankrti, ahankara is leading to mamata. My false identity is leading to the false conception of ‘mine’. So when we become engaged in serving Krishna, is there any room for ahankara or false identity? Then you become situated in real identity. Jivera svarupa haya krishnera nitya-dasa. [CC Madhya 20.108] So nitya-dasa is the real identity, I am this body is my false identity. Everything belongs to me is mamata, everything belongs to Krishna is nirmama. Nirmama and then nirdvandvah, duality, as I mentioned earlier, is there any room for duality in Krishna consciousness? Everything is seen in relation to Krishna, so everything is absolute. Is there any duality in Krishna consciousness? No, because everything is done in the service of Krishna for the pleasure of Krishna. And everything is seen in the light of Krishna’s perspective.

Then sama-drk, how is he sama-drk? He is sama-drk because he is trying to make everyone into devotees. Those who are devotees already, he is very happy with that. Those who are not devotees, he tries to make them devotees and those who are offensive, he waits for the time when their consciousness will turn towards Krishna. And for the time being he doesn’t disturb them, because if he goes to preach to an offender he’ll become more offensive. Like, you all can consider that. At some point you became favorable to Krishna consciousness. Your situation brought you to that point to make you favorable to Krishna consciousness. Prior to that, if someone went and preached to you, what would you have said? “Oh, look at this Hare Krishna, just get out of here.” [In Hindi:] Kyu aaya hai humko sataane ke liye? Hai na?  [meaning: Why did he come to bother me! Right?] This is how we always have to wait for the right situation. Like, we go and preach, but when we see that somebody is not favorable we don’t waste our time, because it will happen. Even demons, even Ravana became a devotee but he had to wait for two more yugas. In Treta Yuga he is Ravana, in Dvapara Yuga he is Sishupala and then in Kali Yuga he became Jagai. So he became a devotee. So by Caitanya Mahaprabhu’s mercy everyone will become a devotee.

So this is how we maintain our sama-drk and sva-drk: we see ourselves as the servants of Krishna. And pratyak, a devotee’s consciousness is not dwelling on the external, material nature. He is always meditating on what Krishna wants. He is not seeing things as they are outside but internally he is meditating and externally he is making that adjustment. What does Krishna want? It’s four o’clock, now Krishna wants to wake up. So, wake up for Krishna! It’s four thirty; Krishna wants mangala arotika. So this is how a devotee’s life rotates around Krishna’s desire. And Krishna is very pleased with the devotees because Krishna knows, Krishna sees that they are not interested in their own benefit. A devotee doesn’t want his own benefit. A devotee is simply concerned about Krishna’s pleasure.

Do you know how Garuda became Krishna’s vahana, Krishna’s carrier? Garuda’s mother became enslaved, became the slave of her co-wife, Kadru. Although they were sisters but they were married to the same husband, Kashyapa Muni. And from Vinata came Garuda and from the other wife, Kadru came the snakes. One day Kadru and Vinata were looking at the setting sun and they got into a kind of disagreement about the color of Surya’s horses. Kadru said the color of Surya’s horses is black and Vinata said no, it’s white. They had a condition that “If you are right I’ll become your slave.” Kadru just told Vinata, “If you’re right, if the color of the horses of the sun is white then I will become your slave.” And then when Kadru went and consulted her sons they said, “Actually, the color of the sun’s horses is white.” Then Kadru said, “Wow, then do something about that. I made a big mistake, I made a big blunder.” So the snakes said okay. Before the sun rises they went and covered the bodies of Surya’s horses. They just wrapped around the thing and from a distance it looked like black. So, as a result of that Vinata became Kadru’s slave. And Garuda also, a slave’s son, also became a slave.
And they used to torment them. They used to always order, do this for me, do that for me. The snakes used to ride on Garuda’s back, “Take us to this place, and to that place.” Garuda had to fly and do that, take them to different places, as a slave. So one day he asked his mother, “Mother, why do they treat us like that?” So the mother told the whole story what actually happened. So then next day Garuda went to the snakes and he told them, “Look, tell me how I can free my mother and myself from your slavery.” So the snakes said, “If you can bring the nectar from heaven and give it to us, then you’ll be free.” So Garuda said, “Fine.” So Garuda just went to heaven and the demigods fought with Garuda. Garuda single handedly defeated all of them and he went to where the amrta, the nectar was kept. And he found that there was a chakra guarding the thing. No one can enter into that region, because it was so sharp. If anybody came and… this chakra was made of all kinds of weapons. Like, just a touch of it will destroy them. Garuda began to wonder what to do now, how to go in. So Garuda reduced himself to a very small entity and then he entered through the hole of the chakra, a small hole, he entered into that. There he found there were two snakes guarding the nectar. They were shooting poison, just their glance is actually poisonous. So, Garuda, with his wings threw dust at them, at the eyes of the snakes and they just had to shut their eyes. And in the meantime Garuda took the pot of nectar and just flew away. Indra saw Garuda is taking the nectar away so he hurled the vajra. Nothing happened to Garuda. Garuda just let one feather go from his body, and he told Indra, “Indra, this vajra cannot do anything to me but because of my respect to Dadhici, of whose bone vajra has been made, I just let one feather go.”

And at that time Vishnu came. See, Garuda got the nectar but he did not drink the nectar, so that is what pleased Vishnu. And He came to him and told him, “Garuda, I am so pleased with you because you didn’t drink the nectar yourself, although you had the nectar. Everybody wants this nectar. Even the demigods want the nectar, but you did not take it. You are simply concerned about your duty. Your step brothers wanted it to release your mother so you are just concerned about delivering it to them. So ask Me for some boon. I am very pleased with you.” So Garuda said, “Then let me remain on top of Your chariot all the time.” So that’s why Vishnu’s chariot is known as ‘Garuda-dhvaja’, where Garuda is on the dhvaja, on the flag of the chariot. Vishnu said, “Ask for another boon.” He said, “Let me be immortal and inconceivably powerful without even taking nectar.” He granted it. So then Garuda said, “You gave me the boons, now You ask some boons from me! I want to give you something.” [laughter] So Vishnu said, “Then you become My carrier.” So that is how Garuda became Vishnu’s carrier.

Do you want to know what happened after that? [laughs] Indra requested Garuda, Indra actually at that time when the thunder became unaffected, he said, “Garuda, I am very impressed with your strength. I want to be your friend.” Garuda said, “Fine, I am also your friend.” Then he [Indra] said, “Then please, don’t give this nectar to the serpents, because serpents, snakes, by nature they’re envious and they’re very harmful. They’re full of poison. So, if you give them the nectar and they become immortal then the whole creation will come to an end. So please, don’t give them the nectar.” So Garuda said, “Look, I have committed to them that I will bring this nectar to them to free my mother from the bondage of slavery.” Then Indra said, “Okay, you take the thing, you give it to them, and then you tell them to go and take a bath because before getting nectar you have to be pure. And when they will go to take their bath I will steal the pot of nectar.” [laughter] So Garuda said, “Okay, I’ll do that.” So Garuda took the pot of nectar, gave it to them and he said, “Now the condition has been fulfilled. You wanted nectar to free my mother and myself, so please release us.” They said, “Fine.” And when they were just about to drink that, then Garuda said, “No, no, don’t drink now! Before you drink nectar, to get its full benefit, you have to be pure. So go take your bath first. Don’t try to drink nectar in a dirty state.” So they accepted Garuda’s condition or advice. In the meantime Garuda placed the nectar on kusha grass. There was some kusha grass so he placed the nectar there. When the snakes went to take the bath then Indra stole the pot of nectar and when they came back they found that the pot of nectar is gone. And they understood that just as their mother deceitfully enslaved Vinata, so in a deceitful way, like they couldn’t complain, like the condition has been fulfilled. Now they are free. They started to lament, and they thought that may be some little drop of nectar must have fell on the kusha grass so they started to lick the kusha grass with their tongue. And as a result of that, kusha grass is actually very sharp, as a result of that their tongue got cut up, cut in two pieces. That’s why the snakes have got a split tongue.

Hare Krishna! Gaura Premanande Hari Haribol! Srila Prabhupada ki jaya!

Does anybody have any question?

Devotee: Guru Maharaja, thank you very much for the nice class. You mentioned the snakes are very envious. Is it that the scorpions also come in that category?

Other devotee: You have to be very careful!
BCS: Yeah, yeah. Right. Snakes and scorpions.

Devotee: It is also said that we can kill them.
BCS: Yeah. Snakes and scorpions can be killed because they are so envious.
Yes?

Devotee:  Spiders can be killed also?
BCS: Spiders, it depends whether it is a star spider or, all the spiders are not poisonous. Main thing is that things that are poisonous they can be killed.

Devotee: [inaudible in Bengali]
BCS: No, non poisonous snakes shouldn’t be killed, only poisonous ones.
Yes, Krishnarcana?

Devotee: The snakes are envious but sometimes the humans tend to be more envious than even snakes. You know, when we see the world today. How is that, snakes are supposed to be envious but humans are even more envious.
BCS: Yeah, there is a verse that says that
Sarpa krura khala krurah
sarpat kruratarah khala
mantrausadhi vasu sarpa
khalau kena nivaryate
Snakes are wicked and envious and so are some people who are wicked. Now the envious person is worse than a snake, because a snake can be tamed by mantra and medicine, but who can tame a cruel, envious person? At the same time the human being shouldn’t be killed. Human birth is very special. Somebody may be envious today but still he may become a devotee tomorrow. Since human body provides such an opportunity, that’s why it has been said that human beings shouldn’t be killed unless there is some grievous offence or sin, crime committed by him. Then only a king can give the death sentence, not others. We can’t take the law in our hands.

Devotee: [paraphrased] All these qualities that are mentioned in the verse, prasanta and all, at what stage, like madhyama, uttama, does the devotee begin to show these?
BCS: You see, for a devotee the main consideration is that the devotee already has transcended that stage. If you take it that way, like, if you take a natural progression, Karma Kanda, Jnana Kanda, bhakti. So the perfection of Jnana Kanda, instructions of the Vedas, which leads to liberation, is yoga samadhi. And it is after yoga samadhi that one comes to the platform of devotion or bhakti. Therefore Prabhupada often used to mention that when one becomes a devotee it has to be understood that he has surpassed all those stages. Now, in a normal condition when one comes to the platform of devotion we have to understand that he already has achieved the yoga perfection. That means he has already gone through these stages. And then his involvement is not in this platform. His involvement is in the spiritual platform. He is not in the material nature anymore. A devotee is in the spiritual nature because he is engaged in devotional service.
But by Caitanya Mahaprabhu’s mercy we have received devotion unconditionally. Like it was ahaituki, no reason why we could get that. We never performed yoga, we didn’t perform Karma Kanda, sacrifices and things. We didn’t really have any qualification to receive that. Therefore, we may not recognize that the platform of devotional service is so lofty, so elevated. Therefore the first stage that we have to go through is the stage of practice, sadhana bhakti. We are already in the platform of devotion, which is beyond all that, and you are practicing and by practicing when you achieve perfection, then we’ll get the full benefit of pure devotional service which is Krishna prema. So as you were saying, like whether it is in kanistha, madhyama or uttama, the answer will be, a devotee who is practicing it, if he continues to practice without deviation we have to understand that he has already transcended this platform, whether he may be kanistha or madhyama or uttama. Even though he may be kanistha.
Therefore Prabhupada used that expression or gave that example of green mango and ripe mango. Prabhupada mentioned that everybody in ISKCON is a pure devotee. And when devotees wonder how is that possible, Prabhupada said, “They may not be pure now but since they are practicing this process they will become pure. It is like the mango, it may be green now, but if it stays in the tree it will become ripe. It’s only a matter of time.” So from that we can understand that ISKCON is the institution to make pure devotees all over the world. Whoever practices the process properly he’ll become a pure devotee.

Devotee: Maharaja, it is mentioned in the scriptures that [inaudible] what is the point in calling them demigods?
BCS: Because they are demigods. [laughter] Demigods means they are a type of living entities called ‘devas’. The English translation of that is demigod because in English the devatas and Krishna and everybody have been lumped as God. So in order to make the discrimination between God and the devas, Krishna and devas, Prabhupada used the expression ‘demigods’. They are not God as such but they are powerful entities. They’re powerful.

Devotee: [inaudible]
BCS: Yes, it is like an offender. They are offender. They may not be directly offensive but they are not prepared to accept it. There is another type, he is called ‘valish’ or innocent. The innocent are not ‘ashraddhalu’ but the ashraddhalus, or who do not have shraddha for Krishna, they may not be so offensive but they do not have the respect for Krishna. Better to avoid them. Because they don’t have shraddha they are not going to accept that Krishna is the Supreme Personality of Godhead. That is the ashraddha.
Yeah?

Devotee: When Garuda asked immortality from Lord Vishnu is it that Lord Vishnu gave him a spiritual body?
BCS: Yeah, he got a spiritual body. Garuda’s body is spiritual.

Devotee: So how is that in every pastime of the Lord he manifests himself in other ways, like the Lord’s eternal associates are always there in the spiritual sky and when the Lord comes then they manifest themselves in different stories, like Narada Muni and Radharani and all. So Garuda is in that category or?
BCS: Yeah, yeah. Garuda is the carrier. Wherever the Lord wants to go first He calls Garuda. Sometimes He also goes without Garuda but generally He calls Garuda, Vishnu Vahana. Yes?

Devotee: Guru Maharaja, devotees are nirmama, they are not attached, but if devotees are attached to the necessary things that we use for serving Krishna, is that okay?
BCS: Yeah, that attachment is not with the feeling of possession. Mama means mine. The devotees don’t develop that attitude that ‘this is mine’. That’s why it is nirmama. Like, for example, say the pujari is taking the paraphernalia to do the arotika, does he think that it is his? He knows that it is an article for Krishna’s service. So that is his attitude towards that object. You are cooking bhoga for Krishna, do you think it is your…when you are cooking, when you are offering and after it is offered, whose is it? Krishna’s. So that’s why devotees are beyond this feeling of mamata. Mamatva bodha. Devotees are truly nirmama but at the same time they take care of Krishna’s things. They take care knowing that this belongs to Krishna. Like, for example, a chauffeur, a driver, the car doesn’t belong to him. He knows the car belongs to the master but he takes care of the car very nicely because he loves his master.

Devotee: Guru Maharaja, I wanted to ask this ajagara vritti will it also come, like Madhavendra Puri executed ajagara vritti.
BCS: Ajagara vritti. It can come, it depends on what stage, at a very advanced parivrajaka stage one becomes like that. The sannyasi, a renunciate, generally used to have four stages: kuticaka, bahudaka, parivrajaka and paramahamsa. At the paramahamsa stage, not paramahamsa its actually, ajagara vritti will come before paramahamsa stage. In paramahamsa stage they are completely absorbed in Krishna consciousness. Madhavendra Puri’s stage is paramahamsa stage. He is not just ajagara vritti. At paramahamsa stage he would see things as, when it comes to him by Krishna’s mercy, he will accept it. He won’t go out of his way to ask for it. The difference between a paramahamsa and ajagara: ajagara would stay on one place. Like, the twelfth Canto describes that, that saintly person who is just sitting at one place, lying at one place, and whatever comes to him he accepts it. Whereas Madhavendra Puri he is just travelling to places of pilgrimage but he is not asking for anything, asking for his food even. Sometimes a devotee would ask but at that stage he wouldn’t ask. He will just accept whatever comes to him naturally. Like, when Krishna was in Vrindavana Krishna personally gave him milk. This is how Krishna takes care of His devotees.

Devotee: Maharaja, the second question is, like you said for the devotee the consideration is which will please Krishna more. So how can we understand like which thing will…because sometimes there are situations like, I forgot the name, but he was a pure devotee also he left his son thinking that Krishna will take care when he was just born and the mother had died.
Other devotees: Sridhara Swami.

Devotee: There are situations like, can we leave every attachment for pleasing Krishna, but on the other hand also it is our duty to bring up a Krishna conscious child. So how can we decide which will please Krishna more, our duties or giving up everything for Krishna?
BCS: It will depend from individual to individual. Like Caitanya Mahaprabhu also left His mother and wife at home and took sannyasa, whereas some people will take the responsibility thinking that this is what Krishna wants. Like, for example, Kuntidevi, she considered that my children are young so I have to take care of them. King Parikshit took the responsibility of ruling the whole earth planet, although he was a pure devotee. But sometimes somebody, in spite of being a king, will give away everything in order to serve Krishna. Like Gopa Kumara when he became the king he gave up his kingdom ultimately, whereas Yamunacarya he accepted the role of a king. So, it will depend upon the devotees and personal consideration according to time, place and circumstances. In Krishna consciousness you will see that there are no hard and fast rules. It is according to the need of the moment, according to time, place and circumstances, according to the inspiration that one causes to develop in the heart of a devotee.

So, I’ll stop now. Thank you all very much.

All glories to Srila Prabhupada!

————————————–

Transcription: Her Grace Ranga Radhika Dasi

Editing : Ramananda Raya Dasa

Audio-reference : click here