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rmad-Bhgavatam 1.2.

16 Los Angeles, August 8, 1972

Pradyumna (leads chanting, etc.): uro raddadhnasya vsudeva-kath-ruci syn mahat-sevay vipr puya-trtha-nievat [SB 1.2.16] Translation: "O twice-born sages, by serving those devotees who are completely f reed from all vice, great service is done. By such service, one gains affinity f or hearing the messages of Vsudeva."

Prabhupda: Mahat-sev dvram hur vimukte [SB 5.5.2]. In another place it is said, mahat sev, rendering service to the pure devotee, mahat. Mahat means who is great soul. Who is great soul? Great soul means who is twenty-four hours engaged in the ser vice of the Lord. In the Bhagavad-gt, the description of mahat, mahtm, is given ther e: mahtmnas tu m prtha daiv praktim rit bhajanty ananya manaso jtv bhtdim avyayam [Bg. 9.13]

This is the mahtm. They are under the daiv-prakti. Daiv-prakti. There are two kinds o praktis. We have studied in Bhagavad-gt: apar-prakti, par-prakti. So par-prakti, re, transcendental nature, that is called daiv-prakti. Just like we are trying to be under the guidance of Rdhr, daiv-prakti. Prakti means woman, and daiv, transcen woman. And those who are materialists, they are under the mah-my, material energy, Goddess Kl, Durg. They are the symbolic representation of material energy.

So those who are materialists, they take shelter of the material energy, and tho se who are transcendentalists, they take shelter of the transcendental nature. S o those who are mahtm, they take shelter of the transcendental prakti. So we have t o render service to such person who is under the protection of the transcendenta l nature. That is called mahtm. A mahtm, this word you have heard. A mahtm's descript on is mahtmnas tu m prtha daiv praktim rit [Bg. 9.13]. Mahtm has nothing to d ial world; he is simply under the care of the transcendental prakti.

So uro, uro raddadhnasya [SB 1.2.16]. Those who are engaged in hearing with fai . dau raddh. Without faith, you cannot make any progress. This is the beginning of spiritual life. dau raddh. "Oh, here is..., Ka consciousness is going on. It is very ice. They are preaching nice." People still, they are praising our activities. I f we keep our standard, then they will appreciate. So this is called raddh. This a ppreciation is called raddh, raddadhnasya. Even he does not join, if one says, "Oh, it is very nice, it is very... These people are good." Sometimes they, in papers they say that "These Hare Ka people are nice. We want more of them." They say. So this appreciation is also an, also a lift for such person. I f he doesn't hear, doesn't come, simply one says "It is very nice. Yes." Just like small children, a baby, he's also appreciating, trying to stand up with his cymbal. Appreciating . From the very beginning of life, appreciating, "It is nice." He knows or does not know, it doesn't matter. Simply appreciation is giving him a touch of spirit ual life. It is so nice. raddh. If they do not go against, simply appreciate, "Oh, they are doing nice..." So development of spiritual life means development of t his appreciation, that's all. But degrees, there are appreciation.

So uro raddadhnasya vsudeva-kath-ruci. In the previous verse, it has been explain nudhysin yukt. One has to be engaged always thinking. This is the sword. You have to take this sword of Ka consciousness. Then you become free. The knot is cut by this sword. So... Now how we can get this sword? That process is described here that you simply, with faith, you try to hear. You'll get the sword. That's all. Actu ally, our this Ka consciousness movement is spreading. We are getting the sword one after another, simply by hearing. I started this movement in New York. You all know. I had no actually any sword. Just like in some religious principles, they take the religious scriptures in one hand and another hand, sword: "You accept t his scripture; otherwise, I'll cut your head." This is also another preaching. B ut I had also sword, but not that kind of sword. This swordto give chance people to hear. That's all. Vsudeva-kath-ruci. So as soon as he gets a ruci... Ruci. Ruci means taste. "Ah, her e is Ka talks, very nice. Let me hear." This very much you get the sword, immediate ly. The sword is in your hand. Vsudeva-kath-ruci. But the ruci comes to whom? This taste? Because, as I have several times explained, the taste, just like the suga r candy. Everyone knows it is very sweet, but if you give to a man who is suffer ing from jaundice, he'll taste it's bitter. Everyone knows sugar candy is sweet, but the particular man who is suffering from disease, jaundice, he will taste t he sugar candy as very bitter. Everyone knows it. That's a fact.

So ruci, the taste for hearing vsudeva-kath, ka-kath, this materially diseased person cannot taste. This ruci, taste. To get this taste there are preliminary activiti es. What is that? First thing is that appreciation: "Oh, it is very nice." dau rad dh, raddadhna. So raddh, the appreciation, this is the beginning. Then sdhu-saga [Cc adhya 22.83]. Then mixing: "All right, these people are chanting and talking of Ka. Let me go and sit down and let me hear more." This is called sdhu-saga. Those who are devotees, to associate with them. This is the second stage. The third stage is bhajana-kriy. When one is associating nicely, then he will feel, "Why not bec ome a disciple?" So we receive application, "Prabhupda, if you'll kindly accept m e as your disciple." Th is is the beginning of bhajana-kriy. Bhajana-kriy means to be engaged in the service of the Lord. This is the third stage. Then anartha-ni vtti syt. As soon as one is actually doing bhajana-kriy... Bhajana-kriy means chant Hare Ka man tra and observe the regulative principles. To observe the regulative principles means anartha-nivtti syt. Anartha means all rascal habits are immediately vanquishe d. Just like we say "No illicit sex." So this is only a rascal habit, illicit. " You can marry a boy or girl. If you like, you can have sex." No. They'll not agr ee. They will agree to that rascal habit, illicit sex. "You want sex? All right. Take a wife, take a husband." But no, they want illicit, without marriage. Marr ied wife left aside, another illicit. This is anartha, rascaldom. According to Vedic civilization, because man is very aggressive, so he's allowed to accept more than one wife. He's allowed. Generally, female population is gre ater than the male population. So the Vedic principle is that every girl must be married by the guardian, father. A father's duty is, as soon as girl is thirtee n years old, fourteen years old, it is the duty of the father, or in the absence of father, it is the duty of elder brother to get her married. Some way or othe r, find out any husband. Yes. So if every girl has to be married, and if the fem ale population is greater, then where to get so many husbands? Therefore it is v ery nice system that one man can marry more than one wife. That is natural.

So in Vedic system a husband can marry... Why others? Ka, He married 16,000 wives. But not like us. He was present in the house of 16,000 wives by 16,000 forms. Ev ery, each and every wife had palatial building, establishment. Each wife had ten sons. Not that because He has married 16,000, He cannot meet all of them. No. S o that is Ka; He is God. But even common man... Just like Ka's father, he had also si

teen wives. Ka is one wife's son. Vasudeva... Subhadr is another wife's daughter. Ba larma is another wife's son. So in order to stop this rascaldom, that a human, I mean to say, man, he's allowed: "Marry them. Keep them nicely. Give them apartme nt. Give them nice food, nice dress, nice ornament. You enjoy." But rascaldom me ans "No, without responsibility I shall make phish, phish, phish" that's all. So this rascaldom, so long the rascaldom is not gone, illicit sex, intoxication. .. These are called anartha. Anartha. Unnecessarily they have created this atmos phere, illicit sex, intoxication. What is the use of intoxication? There is no n eed. Just like in our society there is no intoxication. We don't take tea, we do n't smoke. Are we dying for that want of tea or smoke? No. Therefore it is anart ha; it is unnecessary. So first stage is appreciation, raddh. Second stage is asso ciating with the devotees. Third stage is to be engaged in devotional service. A nd if one is actually executing the rules and regulations of devotional service, naturally he'll be freed from this rascaldom. Anartha-nivtti syt. Then next stage is nih, faith. That faith, beginning faith, becomes strong, fixed up. Then ruci thi s ruci, taste. Just like immediately, the person suffering from jaundice cannot taste sugar candy as sw eet, but the sugar candy is the only medicine for him. H e is to be given sugar candy, and in this way, as the disease is cured, he comes to this taste stage, "Oh, it is nice, it is sweet." (aside:) Don't do that. So, to come to the stage of taste, you have to first go through the so many... N ot so... Five stages. dau raddh tata sdhu-sago 'tha bhajana-kriy tato 'nartha-nivtti syt tato nih rucis tata [Cc. Madhya 23.14-15]

This ruci. Vsudeva-kath-ruci. uro raddadhnasya [SB 1.2.16]. So if you continually h faith and appreciation, then you will come to the stage of tasting, "Yes." Tas te means, if you like it, that is called taste. Not that by force one has to eat something. Unless he has got a taste for it... Just like if we are forced to ea t meat, we cannot eat, because we have no taste for it. But another, as soon as you give a plate of meat, immediately, voracious eating. Yes. Because he has got the taste for it. So this taste is required. Then you get the sword, yad anudhys in. If there is taste, then you can very nicely go on chanting Hare Ka, Hare Ka, K Hare,/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. Because taste. Just like Rpa Gosvm, he increased the taste. They were liberated souls. Therefore, he is writing that "If I could possess millions of tongue and trillions of ear, then I could nicely chant and hear." And so far we are concerned, because we hav e no taste, that sixteen rounds is also very difficult job. Because we have no t aste. Why there is no taste? Because we are lacking in that previous processes. Bhajana-kriy.

So one after another, to get that sword, it, they requires this qualification: da u raddh tata sdhu-saga [Cc. Madhya 23.14-15]. Then there is taste. Now how this taste is created, that is also explained in the next line. Syn mahat-sevay. Mahat-sevay. Mahat means... I have already explained. A devotee, pure devotee, whose..., who has no other business than to serve Ka, he is called mahat. So one has to engage hi mself in the service of the pure devotee. As soon as we serve a pure devotee... As it is spoken by Vivantha Cakravart hkura, yasya prasdd bhagavat-prasda **. Yasy If you satisfy a pure devotee by your service, then, even there is some discrep ancies, you get all these qualities. Syn mahat-sevay rjan. Syn m ahat-sevay&# 257; v ipr. Vipr. All the audience members hearing Sta Gosvm, they were all brhmaas. Othe how they will have got taste? Brhmaa, Vaiava, they have taste. Not the dras. Because t the present moment there are dras, they are lacking taste. But our propaganda is , by some way or other, even they are dras, even they're demons, we are creating t he taste. That is our Ka consciousness movement. Even there is..., there is no tast e for vsudeva-kath-ruci, still, our process is so nice that we create the taste. No

body was interested in Ka consciousness, but there are thousand now. How? Because w e are trying or we have created the taste, by this process.

The process will be explained in the next verses very nicely, but the main princ iple is to hear. To hear and... That is also natural. If we are pure, then we sh all be naturally inclined to hear. Just like child. He is not taught, he is not educated, he has no knowledge, but he is also trying to hear. He's trying to get up and join us. It is natural. Because in everyone's heart that ka-bhakti, or devo tional service to Ka, is there. But it has been covered by material dirty things. S o this chanting of Hare Ka mantra is ceto-darpaa-mrjanam [Cc. Antya 20.12], to cleans e that dirty things. The more you chant, more you hear, then the dirty things on the heart will be cleansed. And plus, if you engage yourself to carry out the o rders, to satisfy a pure devotee... Syn mahat-sevay vipr, puya-trtha-nievat... Pu . These are pious activities. Trtha, trtha, a saintly person is called trtha. And n ievat. In other places also, the same thing is... Mahat-sev dvram hur vimuktes tamoyoit sagi-sagam. Mahat-sevm, serving the pure devotee, is the path of liberation. Mah t-sev dvram hur vimuktes tamo-dvra yoit sagi-sagam. And if we become too much se ined, then it is the path of darkness. Two paths are there. Mahat-sev dvram hur vimu ktes tamo-dvra yoit sagi-sagam. Not only to become personally very much sexually inc ed, if you associate with a person who is sexually inclined, then you will fall down in the hell. Yoit sagi-sagam. So we should be very much careful about this. Married life sex is allowed. Nothi ng else. That is sinful. Ka says, dharmviruddha kma. Lust, lust which is sanctioned religious principles... Sanctioned means... This is sanction: you can have sex l ife in married life, not otherwise. If you want, more wife. But not more husband . No, that is not allowed. More wife is allowed. A man can have more wives, but woman cannot have more husband. Of course, in special cases, that is another... But generally, this is the rule. This is Vedic civilization. So as far as possib le, we shall try to avoid this illicit sex, because that is very detrimental for advancing in the path of spiritual life. Therefore our first principle is no il licit sex. Mahat-sev dvram hur vimuktes tamo-dvra yoit sagi-sagam. So things are difficult, at the same time very easy, provided we are determined that "In this life, I shall go back to home, back to Godhead." So these are the processes. So? Purport? Pradyumna: "The conditioned life of a living being is caused by his revolting against the Lord..." Prabhupda: That's all right, no time. Now chant Hare Ka. (end) http://krishnaonline.com.br/Srimad-Bhagavatam%201.2.16_L_A_08_19_72.html

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