Upäkhyäne Upadeça

Vol - 2

Instructive Stories with Purports by

Çréla Bhaktisiddhänta Sarasvaté Öhäkura

 Contents
Introduction................................................................................................................... 4
1. “I am Great” Vs. “I am Good” ................................................................................... 5
2. Lord Brahmä, Indra, and Virocana ............................................................................ 6
3. Näciketä ................................................................................................................... 10
4. Janaçruti and Raikka ................................................................................................ 13
5. Satyakäma Jäbäla...................................................................................................... 15
6. Upamanyu ............................................................................................................... 17
7. Arjuna and Ekalavya ................................................................................................ 21
8. Duryodhana’s Illusion.............................................................................................. 24
9. Dhåtaräñöra Crushes the Iron-Bhima ....................................................................... 25
10. Brahmä and the Hog-Bodied Indra ........................................................................ 26
11. Illusory Form of Sétä Abducted by Rävaëa ............................................................ 29
12. Parékñit and Kali .................................................................................................... 30
13. Saté and Dakña........................................................................................................ 32
14. Dhruva ................................................................................................................... 34
15. The Ideal Monarch, Påthu ..................................................................................... 37
16. King Präcénabarhi .................................................................................................. 41
17. The Ten Pracetä Brothers ...................................................................................... 44
18. Bharata and Rantideva ........................................................................................... 47
19. Ajämila................................................................................................................... 52
20. Citraketu ................................................................................................................ 59
21. King Suyajïa .......................................................................................................... 63
22.Prahläda Mahäräja .................................................................................................. 66
23. Mahäräja Bali ......................................................................................................... 75
24. Mahäräja Ambaréña ................................................................................................ 80
25. Sage Saubhari ......................................................................................................... 84
26. Khaöväìga, The Saintly King ................................................................................. 87
27. Bhågu ..................................................................................................................... 88

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28. Avadhüta and his twenty-four teachers ................................................................. 91
29. The Tridaëòi Brähmaëa of Avanté ......................................................................... 98
30. The Hunter Who Became A Devotee ................................................................... 100
31. Unethical codes, Ethical codes and Devotional codes ......................................... 103
32. The Pretentious Brähmaëa .................................................................................. 106
33. Result of Envy Toward a Devotee ........................................................................ 108
34. The pride demon and the Goddess of humility ................................................... 114

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 Introduction
Çréla Bhaktisiddhänta Sarasvaté Öhäkura wrote a book of essays in Bengali that was
published in 1936 by the Gaudiya Mission. The book was entitled Upäkhyäne Upadeça Vol - 2
which translates as “Instructions in Stories Vol - 2.” This booklet contains a selection of those
stories, which have been translated into English.
The editors of this booklet have taken some creative liberty to embellish the stories for
one or both of the following purposes: (i) to provide a brief summary of the backstory where
it seemed relevant for readers that may not be familiar with the Mahabharata or other popular
Vedic references; (ii) to offer a seamless flow of language that a literal translation from Bengali
did not always afford. In either case, however, care has been taken not to deviate from the
purport of Çréla Bhaktisiddhänta Sarasvaté Öhäkura.
We hope that the readers of this booklet will find these stories inspiring and instructive,
coming directly from the lion guru, Çréla Bhaktisiddhänta Sarasvaté Öhäkura.

4
 1. “I am Great” Vs. “I am Good”
A terrible fight once ensued between the demigods and the demons. When the demigods
finally defeated the demons, they were greatly elated. It was with the influence of the energy of
the Supreme Lord that the demigods had won the battle against the demons. However, the
demigods became forgetful of the mercy of the Supreme Lord and began to feel proud of their
victory. They began to think that they had won the battle by virtue of their own strength and
military skill. Soon, they started to embezzle the honor and glory bestowed upon them by the
common mass.
The Supreme Personality of Godhead decided to dispel their pride and appeared before
them. When the demigods saw the Lord, they could understand that this was a great
personality. However, they failed to recognize the Lord even though He was standing right in
front of them.
The demigods decided amongst themselves that Agni1 would represent them in front of
this great personality. They requested Agni, “Please go and ask about the identity of this great
personality who is present before us.” Agni agreed and approached the great personality, who
asked him, “Who are you?” Agni replied, “I am Agni. I am the renowned Jätaveda.” The
Supreme Lord asked Agni, “What power do you possess?” With great pride, Agni replied, "I
can turn anything in this world into ashes in an instant.” Hearing this, the Lord placed a blade
of grass in front of the fire god and said to him, “Burn this.” Agni looked at the grass and
applied his full strength. Amazingly, the blade of grass failed to burn at all! Disheartened, Agni
returned to the demigods and said to them, “I was not able to find out who this great personality
is.”
Next, the demigods sent Väyu, the wind God, to the Great Personality. When Väyu
came before the Lord, the Lord asked him, “Who are you?” Väyu replied, “I am Matriçva.” The
Lord asked Väyu, “What power do you possess?” Väyu responded proudly, “I can blow and
take away anything in this world.” The Lord then placed a blade of grass near Väyu and told
him to take it. The wind God, with all his might, blew and blew but he could not even budge
the blade of grass by the width of a single hair. Distraught, Väyu returned to the demigods and
said to them despondently, “I was not able to find out who this great man is."
After this, the demigods decided to send Devaräja2 to inquire about the identity of this
Great Personality. As soon as Indra approached the Great Personality, He disappeared. Indra
then saw the most beautiful Umädevé appear in the sky. Indra approached her and asked, “My
dear goddess Umädevé, who is that most splendid personality that was just here?” Umädevé
replied, “That is (Para)Brahman. In His victory, you have been glorified. It is He who empowers

1
Demigod of fire
2
Indra, the King of heaven

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you to do everything. When He withdraws His empowerment, all of you become powerless.
The Supreme Brahman is the original proprietor of all your prowess and skill, heroism and
ability. He is the orchestrator and you are only His instruments. Whenever you think that you
are doing everything on your own strength, He takes away all your might.”
Çré Hari-Guru-Vaiñëava withdraw the ability and skills of those who disregard the power
of Guru and Kåñëa, and embezzle their material gain, worship, or establishment. When the
living entity engages his skills and ability in the service of the Lord, he is enlightened by
abundant mercy. Whenever they cherish pride against Guru and Vaiñëava, then the living
entity faces destruction. The Supreme Personality of Godhead is the exclusive source of all
energy and therefore deserves all the manifestation of any opulence, along with gain, worship
and honors.
pratiñöhäçä-taru, jaòa-mäyä-maru,
nä pela 'rävaëa' yujhiyä 'räghava'
vaiñëavé pratiñöhä, täte koro niñöhä,
tähä nä bhajile labhibe raurava
—Duñöa-Mana, Verse 3
Rävaëa was so enamored with fame that he wanted to occupy the seat of Lord
Rämacandra. He was so audacious that he thought he would defeat Lord Rämacandra in a fight.
But rather than meeting with a glorious end, he perished instead. When a living entity becomes
proud of his skill, ignoring the power of the Lord, he gets such a reward. Therefore, by offering
all gains, worship and honors at the lotus feet of Çré Hari-Guru-Vaiñëava, without usurping
them, one should engage in devotional service toward Guru and Kåñëa as a menial servant. In
this way, one can best utilize the abilities given to him by the Lord.
Reciting this anecdote, Jagadguru Çréla Bhaktisiddhänta Sarasvaté Öhäkura Goswämé
Mahäräja advises us to always cherish such sincere feelings in the heart, “‘I’ am a menial servant,
an insignificant living entity, completely depended upon the mercy of Guru and Kåñëa. They
are the controller and I am a mere instrument. When one renounces the idea of ‘great-I-ness'—
that is, 'I am the doer, I am the enjoyer, I can do everything on my own account'—one will
attain the position of 'I am good'. Independent mindedness and arrogance itself are 'great-I-
ness'. On the contrary, carefully placing oneself under the constant guidance of the disciplic
succession with the sincerest desire for showers of mercy, while endeavoring for self-
purification, is 'good-I- ness'.

2. Lord Brahmä, Indra, and Virocana

Lord Brahmä was once glorifying a self-realized person. He said, “The soul is a substance
beyond sin, piety, old age, grief, hunger, thirst, saìkalpa, or vikalpa. Only one who searches
for the soul—in accordance with the scriptures and instructions of a bonafide acharya—realizes

6
the soul. Such a person is glorified by all glories. Unlimited universes pursue him with all
opulence to serve him.”
Both the demigods and the demons heard, directly or indirectly, Lord Brahmä’s glories
of a self-realized person and began discussing it amongst themselves. They considered, “Lord
Brahmä said that all opulences wait to serve one who realizes the soul. So, what is the harm in
searching after that soul?” Contemplating in this way, Indra amongst the demigods and
Virocana from the demons set out to meet Lord Brahmä.
Although they were both traveling to Lord Brahmä’s abode with the same goal, they
began to envy one another rather than becoming congenial with each other. Finally, they both
reached Lord Brahmä’s abode and, with firewood in their hand, came before him. Both of them
began to observe a strict vow of celibacy for thirty-two years while they stayed in the house of
their guru, Lord Brahmä. One day, Lord Brahmä asked them, “Why are you staying here?” They
replied, “You had once said, ‘All opulence comes under the control of one who experiences
the soul in the lotus of one's heart.’ Hearing this great glorification from you, we have come to
you to find that immortal soul”.
Lord Brahmä said to them, “Giving up lust and desire to enjoy matter, great yogés view
the Personality in their eyes. He is that soul. He is that Supreme Person who is free from grief
and who is the repository of fearlessness and immortality.” Not understanding the instruction
of Lord Brahmä, Indra and Virocana asked, “Oh Gurudeva! Which reflection of us is the soul?
Is it our reflection in the water or in the mirror?” Lord Brahmä then deliberately said, “That
soul can be searched inside matter. After seeing your respective souls by looking into a pot
filled with water, you can ask me whatever it is that you do not still understand.”
Indra and Virocana each looked into a pot filled with water with concentrated minds.
Neither of them asked Lord Brahmä anything. Then, Lord Brahmä asked them, “What are you
seeing?” They replied, “Gurudeva, we are seeing the soul and its replica from hair to nails.”
Lord Brahmä then said, “By decorating yourselves with excellent divine clothing and
ornaments, and after cutting your hair and nails, look into the pot filled with water again.”
Each of them followed Lord Brahmä’s instructions. Again, neither of them asked anything.
Then Lord Brahmä asked them, “What are you seeing now?” They answered, “We are seeing
the replica of a soul whose hair and nails are cut off and it is nicely decorated with clothes and
ornaments.” Hearing their response, Lord Brahmä could understand that they were not able to
realize the truth about the soul. They would be able to realize the soul in due course of time.
Thinking in this way, Lord Brahmä said to them, “He himself is the soul. He is an immortal,
fearless Brahman”. Hearing Lord Brahmä’s explanation, Indra and Virocana prepared to leave
for their respective homes. As they were leaving, Lord Brahmä said, “Both of you are leaving
without realizing the soul. Whoever learns the truth about soul from either of you, whether
demigods or demons, will deviate from the real path.”
Virocana, the king of the demons, went home to them with a peaceful heart. There, he
taught the demons, “This body is a soul. In this world, this body is worshipable. Serving this

7
body alone is enough. One can achieve this world and the world beyond this world by serving
the body.” This kind of adverse doctrine that ‘materialism is the purpose of all scriptures’ has
been propagated based on Virocana’s advice, and this philosophy continues to persist to date.
Demoniac people are indoctrinated with such misconceptions. They think, “If the corpse of a
deceased person is decorated with perfume, garland and ‘divine’ clothing, he becomes happy
in the next world.”
On the other hand, when Indra was returning home to heaven, he was contemplating
Lord Brahmä’s words again and again. He reasoned, “There must be a secret in the instructions
of Lord Brahmä. He must have instructed us in a particular way to make us understand that
the reflection in that pot of water is not the real and eternal substance. Therefore, to search for
the eternal substance, I must exclusively surrender unto him and hear his instructions again.”
Thinking in this way, Indra returned to Lord Brahmä with firewood in his hand. Lord
Brahmä said, “Oh Indra! You left with Virocana just a while ago with a satisfied heart. Why
have you come back again?” Indra said, “O Master! After cutting the hair and nails and after
decorating the body with divine clothing, the reflection looked the same. If the body is blind
or if the hands and legs of a body are amputated, then the reflection also looks like that. If the
body is sick, the reflection will also look sick. If the body is destroyed, then the reflection will
also be destroyed. Therefore, there is no benefit of knowing this reflection or shadow. That
reflection can never be the soul. I am considering these aspects.” Lord Brahmä said, “Hey Indra!
Whatever you have said is correct. I will teach you the knowledge of the soul. You could not
understand the significance of this knowledge earlier. Therefore, stay here for another thirty-
two years and continue hearing.”
Indra took up the vow of staying in his guru’s house. After thirty-two years, Lord
Brahmä instructed Indra, “He who roams around getting worshiped in a dream is the soul. He
is the destroyer of all fear. He is immortal or Brahman”. Hearing this instruction from Lord
Brahmä, Indra departed with a happy heart. However, on his way to heaven, he began reasoning
in his mind, “If someone is blind while awake and then sees himself in a dream, then is such a
seeing true? What is the benefit of knowing a personality as a soul in a dream?” Confused,
Indra returned to Lord Brahmä again, with firewood in his hand. He told Lord Brahmä about
his contemplations. Lord Brahmä again instructed Indra to stay with him for another thirty-
two years and hear from him. At the end of those thirty-two years, Lord Brahmä said to Indra,
“The soul which reveals itself at the time of dormancy, He is the vanquisher of all fear. He is
immortal or Brahman.” Indra was satisfied by Lord Brahmä’s words and began returning to
heaven. Again, he began thinking about Lord Brahmä’s statement on his way home and a doubt
arose in his mind. He again came before Lord Brahmä with firewood in hand and said,
“Gurudeva, at the time of dormancy, if he who becomes effulgent by his own glory is the soul,
then, why does the sense of “I”—which otherwise exists eternally—get blocked in the
awakened and dreaming state? You have said that the soul has its own eternal form.” Lord
Brahmä then instructed Indra to stay for yet another five years. At the end of those five years,
Lord Brahmä instructed Indra as follows, “The soul, in reality, is embodied. A body with five

8
gross elements and another dreamlike body called the liìga- çarér3—these are the two coverings
of the soul.”
evam evaiña samprasädo’smäc charérät
samutthäya paraà jyoti-rüpa-sampadya
svena rüpenäbhiniñpadyate sa uttamaù puruñaù
sa tatra paryeti jakñan kréòan ramamäëaù
—Chändogya Upaniñad, 8.12.3

"The jéva, upon attaining liberation, elevates himself out of his gross and subtle material
bodies and shining with transcendental brilliance obtains his own supramundane, spiritual
form. Such a liberated soul is the best among men. He relishes his presence in the spiritual
realm, enjoying transcendental activities and absorbing himself in divine bliss."
Since he was fully surrendered, Indra stayed in the house of his guru, Lord Brahmä, and
heard the instructions from his guru. In this way, he could realize the truth and became
successful.
This anecdote from the Upaniñad demonstrates that even after approaching a bonafide
guru like Lord Brahmä —who is the first spiritual master of the world—two different disciples
who harbor different material desires can realize the purport of a bonafide guru’s instructions
in two completely different ways. The king of the demons, Virocana, without understanding
the real meaning of the instructions of Lord Brahmä, promoted a false doctrine on the name of
his guru in the garb of ‘opinion of guru’ or ‘opinion of scriptures.’ This is diametrically opposed
to the real teaching. Many demons accepted his opinion and it is still happening today.
Indra, on the other hand was patient with a spirit of submission, enquiry, and service,
and in this way, practiced the truth of self-realization. Until the time that he had completely
heard the truth from Lord Brahmä, he did not mistakenly think, ‘I have understood everything
that my Gurudeva has said.’ With this mindset, he was not very eager to lord it over the
demoniac society. Only that disciple who has surrendered to the lotus feet of guru can actually
realize the truth of the self. Even after approaching a bonafide spiritual master, showing acts of
surrender, making enquiries, and carrying firewood in hand as a symbol of service, if one
harbors material desires in the heart, then one can become a promoter of a doctrine that is
actually opposed to what a guru instructs. A mango tree and a neem tree may be situated in the
same bank of the river Gaìgä, and drink the same water from the Gaìgä. Yet, a mango tree
produces sweet fruit while a neem tree produces bitter fruit. In either case, there is no fault on
the part of the Gaìgä water; there is no miserliness in her charity. Based on the qualification of
the receptacle, different kinds of fruits are produced. Similarly, the same bonafide guru may
have some disciples who become genuine learned transcendentalists, and knowers of the truth
of Kåñëa. And yet, some of the same guru’s disciples may become promoters of doctrines
opposed to his teachings, and who may try to destroy the conclusion of pure devotional service.

3
Subtle body

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 Both Çréla Éçvara Puré and Rämacandra Puré came to Çréla Mädhavendra Puré Goswämé,
who is the root of the desire tree of love of the Supreme God. Both of them got sannyäsa
initiation from him. But Rämacandra Puré pretended that he was getting the mercy of such a
bonafide spiritual master. So, he was deprived of the means of devotion and became a
nirviçeñavädi.4 Çréla Éçvara Puré received the real mercy. In other words, he was completely
surrendered to the lotus feet of his spiritual master.
sei haite īśvara-purī — ‘premera sāgara’
rāmacandra-purī haila sarva-nindākara
mahad-anugraha-nigrahera ‘sākṣī’ dui-jane
ei dui-dvāre śikhāilā jaga-jane

—Caitanya Caritamrita, Anta-lila 8.31-32.

“Thus, Īśvara Purī became like an ocean of ecstatic love for Kṛṣṇa, whereas
Rāmacandra Purī became a dry speculator and a critic of everyone. Īśvara Purī
received the blessing of Mādhavendra Purī, whereas Rāmacandra Purī received
a rebuke from him. Therefore, these two persons, Īśvara Purī and Rāmacandra
Purī, are examples of the objects of a great personality’s benediction and
punishment. Mādhavendra Purī instructed the entire world by presenting these
two examples.”

3. Näciketä
In an ancient time, there lived a king named Bajasrava Auddalika, who had a son named
Näciketä. Although Näciketä was just a small boy, he was extremely intelligent and truthful
beyond his years. King Auddalika once performed a Viçvajit-yajïa, in which he gave away all
his belongings in charity in the hopes of attaining heavenly destinations in return. For this
sacrifice, one day, King Auddalika was preparing to offer some dry 5 cows in alms.
Näciketä saw this, and considered regrettably, "Whoever gives these unusable cows as
alms will surely go to the abode of unhappiness (hell)." He approached his father respectfully
and asked him, “My dear father, to whom will you give me in charity?" The king did not reply
immediately. Näciketä asked him again. Again, his father remained silent. Näciketä asked the
same question a third time. This time, king Auddalika became irate and retorted, "I will give
you to Yamaräja!"
Hearing this response from his father, Näciketä began to consider in solitude, “I am the
first among my father’s sons who would go to the mouth of death and I am the middle one
amongst many of those who have already gone to the mouth of death. Therefore, whether first

4
An impersonalist
5
Those cows who can no longer produce milk or calves.

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or later, what is for certain is that I am going to the abode of death. I wonder what extraordinary
feat Yamaräja has that my father wants to achieve by engaging me in the service of Yamaräja!”
Thinking in this way, Näciketä said to his father, "I have been thinking about how our
ancestors went to the abode of death. Following them, their descendants will also one day go
to the abode of death. This phenomenon is just like the seasonal crops, which are born again
in due course of time. Therefore, I feel no sorrow to go to death’s abode." Saying this, in order
to maintain the integrity of his father’s words, Näciketä gladly went to the abode of Yamaräja.
Yamaräja was not home when Näciketä reached the abode of death. Näciketä waited
there patiently for Yamaräja for three nights. When Yamaräja returned after the third night,
Yamaräja's wife informed him, "There is one starving guest at our home, who needs to be
attended to properly." Hearing this, Yamaräja immediately went to Näciketä and attended to
him with appropriate offerings in a befitting manner. Then, he said to Näciketä gently, "You
have been fasting for three nights as a guest in our home. I am responsible for this offense.
Therefore, you can ask for a boon for each night that you waited here."
Näciketä replied, "Oh Yamaräja! The first boon I ask for is this. Let my father—who
became angry at me—control his anger and be pacified. When I return, may he recognize me
and address me affectionately." Yamaräja immediately granted the boon, saying, “Let it be so”.
Then, Näciketä asked for the second boon, "There seems to be no fear in the heavenly planets.
You enforce punishment. But in your absence, people there seem carefree. The residents of
these heavenly planets do not seem to suffer from hunger, thirst, or scarcity. Everyone is ever
enjoying themselves. Please bestow upon me the knowledge related to the science of fire by
which people can go to heaven and attain immortality. This is the second boon that I ask for."
Yamaräja said, "The fire that you are talking about is the agency through which one
attains the eternal abode of Lord Viñëu and the refuge of the entire universe." Yamaräja
disclosed the knowledge of the fire to Näciketä. Considering him fit to be a disciple, and being
pleased by his demeanor, Yamaräja granted him an additional special benediction, apart from
the three that he had already promised. Yamaräja said, "The fire about which you want to learn
will, henceforth, be renowned by your name. Now you may ask for the third boon."
Näciketä said, “Some say that the soul exists, and others say that there is no soul. I want
to know your conclusion in this regard.” Yamaräja said, “The demigods were also doubtful
about this very topic in the past. This subject matter is very subtle. Please do not request me to
explain this topic any further. You may ask me for any other boon. I can grant you the boon
by which your sons and grandsons will live for a hundred years. You will get many cows,
animals, elephants, horses, a vast kingdom, and even heaven, and you may live for as many
years as you wish. You may pray for all these things—which are very valuable for any human
in this earthly realm—as you desire. You may ask for women with beautiful youthful forms,
decorated with many qualities, equipped with knowledge of playing musical instruments, or
those possessing many chariots. With all these things, you will be able to live blissfully. I can

11
bestow upon you all these boons right now. Just please do not inquire into the subject matter
of death because it is a very confidential topic.”
Yamaräja allured Näciketä with many different things. But Näciketä responded, "Oh
Yamaräja! I do not hanker after the things that you are trying to attract me with because all
these things fall under the jurisdiction of death. Nothing will last. The sons that one has today
will no longer exist tomorrow. Even if you grant them a boon to live for a hundred, thousand
or even ten thousand years, still they will eventually perish. In comparison to eternal time, even
ten thousand years fall far short. In maintaining and protecting the children, the vigor of all of
one’s organs is destroyed and so much vital energy is lost. The chariots, elephants, horses,
damsels, all the riches of the earth and heavenly planets, may all be with you. I don't need these
things at all. Wealth can never satisfy anyone. It is only when I have the opportunity to meet a
saintly person like you that I consider myself to have attained all the riches and a long life.
What is the need for a separate prayer for all these things? Oh Yamaräja! I pray for nothing
else. Please tell me about the soul. A long life can also be a reason for lamentation. No wise
man prays for a long life because with progressing age, this body will be afflicted with many
diseases. Therefore, there will definitely be no peace. Some people may be fortunate to have
good health, but still, they cannot live on this planet for a very long time with eternally good
health. Oh Yamaräja! People often express doubt about the existence of the soul. I am desirous
to hear about this self-realization for my eternal benefit. Please know that I will not ask for
anything other than the knowledge of transcendence since it is most confidential.”
Seeing Näciketä so eager to learn about self-realization, Yamaräja said, “I admire your
desire. You have abandoned preyaù—which is temporarily gratifying—and you are enthusiastic
to learn about çreyaù, which is permanently beneficial. The service of God is çreyaù or eternal
blessing, whereas sons, spouse, opulence, and objects related to them are preyaù. These two
are different paths. Between the two, only one that chooses çreyaù will be delivered from
material entanglement. On the other hand, whoever chooses preyaù gets entangled in material
bondage because he gets deviated from the ultimate goal of life. Typically, everyone is
captivated by both çreyaù and preyaù. But knowing the nature of the two paths, an intelligent
person carefully considers which binds one to the material world and which offers liberation
from this material world. A self-controlled person accepts those things that are ultimately
beneficial and abandons those that only gratify temporarily. Men with a poor fund of
knowledge pray for preyaù, endeavoring to achieve all the material objects that they haven’t
yet obtained. They strive hard to maintain the things that they have achieved at the cost of their
very lives. You are not allured by such temporary gratification. My conclusion, therefore, is
that you are a true aspirant of transcendental knowledge.
A blind person cannot reach his destination when led by another blind man. Similarly,
those who beguile others by posing themselves as intelligent and learned cannot reach the
ultimate destination themselves, nor can they show the path of the ultimate destination to
others. Those that are deviated and ignorant, being enchanted by temporarily pleasing sense
objects, travel through heavenly and hellish realms. Knowledge of self-realization or the means

12
to attain the transcendental realm is never revealed to these deviated, ignorant and deluded
persons. They therefore continue to suffer from the pains of death. Ignorantly, they continue
to think that there is no transcendental realm and no reality beyond this perceptible world. The
knowledge of the soul does not reach their ears. Even if they hear the knowledge, they cannot
realize it. It is very rare to find a bonafide spiritual master or a transcendentalist. Even when
such a transcendental preacher is present, it is very rare to find a proper listener or a disciple.
Oh Näciketä! Do not allow your resolute intelligence to be swayed by dry arguments. If dry
arguments are brought into the life of devotion, the spirit of devotion is destroyed. I tried to
allure you in many ways and deprive you from attaining this transcendental knowledge. But
you have passed the test without losing patience. Without knowledge of their relationship with
God, the faithless can never attain the eternal nature of the self. Only a person who approaches
a great soul to hear about self-realization and apply what he has heard can experience eternal
bliss by achieving the blissful Lord. I am sure that the doors of Vaikuëöha have been opened
for you.
Näciketä replied, “Oh Yamaräja, there is no use of praising me. Please teach me that
which is beyond religion and irreligion, beyond cause and effect, beyond past and future.”
Yamaräja said, “All the vedas glorify the original Supreme Form. Austerities and
penances, along with fire sacrifices, like Agniñöoma, are prescribed for His pleasure. The
celibates study vedas and take up the vow of celibacy in service to their spiritual master for the
pleasure of that Supreme Form. I am revealing the identity of that all-pervasive Absolute Truth
in brief. Know that the ‘Oà’ is imperishable and non-different from the Absolute Truth. It is
renowned as param akñara.6 This is the primary and ultimate shelter of all. The living entities
who understand ‘Om’ as their shelter are respected in the abode of Lord Brahmä. Just as there
is no birth and death of the Supreme Lord, similarly, those who know the Supreme Lord do
not have birth and death either. The attainment of bliss by taking shelter of the all-pervasive
sound ‘Oà’—which represents the Supreme Lord—is the only resource and the only recourse.
The Supersoul cannot be attained on the strength of scholarship or intelligence, even after
hearing about Him a lot. The Supreme Person remains beyond our realization. The Supersoul
reveals His original form, at His own will, to those who keep taking exclusive shelter of the
Supreme Person as their ultimate goal. This is the attainment of the lotus feet of the Supreme
Lord.

4. Janaçruti and Raikka

There once lived a king named Janaçruti. He had a personal motto: “I should feed
everyone, everywhere, in all places.” With this motivation, he built numerous inns and became

6
The ultimate syllable.

13
famous as the most munificent person. The sages of the demigods became very pleased with
the virtue of the generous king and wanted to favor him.
One summer night, they took the form of swans and flew in the sky in an orderly
fashion. As was the custom in those days during summer nights, the king was sleeping on the
terrace of the palace. The sages, in the form of swans, were flying just above the king. The swan
which was in the rearmost position, asked the leading one, "Don't you know, the radiance of
King Janaçruti extends upto the sky? Do not try to cross over it since you will be burnt to ashes
by his radiance."
The leading swan replied, "Who is that person you are talking about? As if he is the
coachman, Raikka!" The rearmost swan asked, "Who is this coachman, Raikka, that you are
talking about?" The leading swan replied, "Whatever there is to be known, Raikka knows it all.
That is his reputation in brief."
King Janaçruti overheard the conversation of the overhead swans. Getting up from his
bed, he immediately called for his charioteer, "Go and search for this coachman named Raikka.
I heard about him from the swans. I want to meet him." Although the charioteer searched far
and wide for Raikka, he was not able to find him. The charioteer returned disheartened and
reported the discouraging news to the king. The king said, "Go and search all the secluded
places where the saints live." Following the king's command, the charioteer resumed his search
again. In a secluded place, beneath a coach, the charioteer found a man who was scratching
sores on his body. The charioteer asked him, "Are you the coachman Raikka?" The saint
replied, "Yes." The charioteer returned to the king and informed him that he had found Raikka.
Janaçruti went to Raikka with six hundred cows, a bunch of gold necklaces, and one
chariot as a gift. Offering all these things to Raikka, the king said, "Please kindly advise me
about the demigod you worship." Hearing this, Raikka responded, "Hey low-born, you are
obsessed with grief! Therefore, you are no more an administrator. I will definitely address you
as a low-born! Let all these cows, necklaces and chariot be with you."
Even after hearing such harsh words, the king did not lose hope. Once again, he
approached the saint with one thousand cows, a bunch of gold necklaces, a chariot, and his
own daughter. The king said, "Please kindly take all these things. Please also accept my
daughter as your wife, and this entire village as a place of your hermitage. Please kindly impart
the knowledge of your worshipable god to me." Raikka responded, "You sorrowful low-born!
Do you wish to get transcendental knowledge by paying some remuneration, without serving
the spiritual master?" Saying this, Raikka imparted the knowledge of the Absolute Truth to the
king.
From this anecdote, mentioned in çruti çästras, one should understand that a son of a
brähmaëa may not be a brähmaëa; a kñatriya's son may not be a kñatriya, a vaiçya's son may
not be a vaiçya, and a çüdra's son may not be a çüdra. The class of a person is determined by
the quality of that particular person. This is the scientific, natural and scriptural practice.

14
Although King Janaçruti had a vast kingdom, although he was famous as a munificent person,
although he came along with many cows, golden necklaces, horse-drawn chariot, a princess
and village to offer to the great saint, the saint Raikka initially addressed him as a low-born
knowing him to be overwhelmed with grief. When Janaçruti understood that his fame was very
insignificant in comparison to the fame of Raikka Muni, grief arose in his heart. When Raikka
observed that Janaçruti's heart had been temporarily overwhelmed with grief, the Muni
revealed the necessity of serving the spiritual master. And then, the Muni imparted the science
of the Absolute Truth to the king.
The importance of a bonafide spiritual master should not be estimated by considering
the external profile or external behavior. This is another lesson from this anecdote. It is an
offence to deride the spiritual master with human intellect. Although Raikka was lying below
a chariot and scratching his sores, King Janaçruti did not judge the saint with mundane
intelligence. Raikka Muni was busy with the bodily pain and pleasure just like any other living
entity who is absorbed in bodily conception. If the king had speculated with deductive logic,
he would have been deprived of the privilege of knowing the secret behind the Absolute Truth.
About a century ago, Çréla Gaura Kiçore Däsä Goswämé—who was the embodiment of
renunciation and the crest jewel among Vaiñëava sect—exhibited a pastime in which he stayed
in a toilet of a hospice in the city of Navadvépa. Çréla Sanätana Gosvämé Prabhu performed a
pastime in which wet, itchy sores manifested all over his divine body. Without understanding
the substantiality of the pastimes of these personalities, if one tries to approach them with
mundane logic, he will be deprived.
As gross human intelligence did not interfere with King Janaçruti’s understanding of
Raikka Muni, the king surrendered completely. The king was not discouraged upon hearing
the sharp words of his spiritual master. Considering Janaçruti as a fit candidate to receive
transcendental knowledge, Raikka Muni eventually imparted knowledge unto him. Raikka
Muni revealed to Janaçruti that service to the spiritual master does not come by way of offering
worldly objects as remuneration. Transcendental knowledge cannot be learned without
rendering service to the spiritual master with full surrender.

5. Satyakäma Jäbäla
There was once a widow named Jäbäla, who had a young son. One day, her son said to her,
“Mother! I will go and live in the house of my guru as a brahmacäré. What is my gotra?” Hearing
her son’s question, Jäbäla replied, “My dear son! I don’t know your gotra. In my youth, I
conceived of you while serving many people. Therefore, I do not know the gotra that you have
taken birth in. Just tell your guru that my name is Jäbäla and your name is Satyakäma”.
Satyakäma went to his guru, sage Gautama, and expressed his desire to stay in his
gurukul. One day, sage Gautama asked about Satyakäma about his gotra. Satyakäma replied,

15
“Gurudeva, I do not know my gotra. I asked my mother. She said that in her youth, she served
many people before I was born. My mother’s name is Jäbäla and my name is Satyakäma.”
Upon hearing such simple and innocent words from the mouth of this young boy, sage
Gautama became very satisfied and said, “One who is not a brahmaṇa can never say the truth
in such a simple and straightforward way. Please go and bring some wood for a fire sacrifice. I
will offer your upanayana-saàskära. May you never be deviated from the truth.” Sage Gautama
then proceeded with Satyakäma’s upanayana-saàskära ceremony. He then gave Satyakäma the
service of taking four hundred weak and skinny cows from his cowshed and going out to herd
them. Satyakäma obediently took the cows out and while leaving with the cows, said, “I will
not return until I make a thousand cows out of these weak four hundred cows.” In due course
of time, due to Satyakäma’s care and service, the cows began to multiply in number to one
thousand.
At that time one bull, who was possessed by the demigod Väyu, called Satyakäma and
said, “Oh gentle boy! Our count has now reached one thousand. Now you please take us to the
house of your guru”. The bull then taught Satyakäma one quarter of knowledge of the Absolute
Truth. He also said to Satyakäma that the demigod of fire, Agni, would teach him the second
quarter of the knowledge of the Absolute Truth. The following day, Satyakäma set out on a
journey to the house of his guru along with the thousand cows. In the evening, Satyakäma
settled all the cows to rest, and lit a fire. Then, the demigod of fire taught Satyakäma the second
quarter of knowledge of the Absolute Truth. Then, he informed Satyakäma that the sun god,
in the form of a duck, would teach him the third quarter of knowledge of the Absolute Truth.
The following day, in the evening, Satyakäma tied the cows and sat down facing the east near
a fire torch. Then the demigod of the sun planet, in the form of a duck, came there and taught
him the third quarter of knowledge of the Absolute Truth. Next, the sun god told him that the
demigod of consciousness, in a form of an aquatic bird called “Madgu”, would teach him the
final quarter of knowledge of the Absolute Truth.
The next day, Satyakäma again set out to continue his journey to his guru’s house. In
the evening, he lit a fire and sat down as before. The demigod of consciousness, in the form of
‘Madgu’ bird, appeared there and began to teach him the final quarter of knowledge of the
Absolute Truth.
In this way, Satyakäma became a knower of the Absolute Truth. Finally, he reached his
guru’s house. Sage Gautama could realize that Satyakäma had received transcendental
knowledge because of his non-duplicitous service. He could also understand that Satyakäma
heard the transcendental knowledge from others. Gautama asked Satyakäma, “Who imparted
the knowledge of the Absolute Truth to you?” Satyakäma replied, “Somebody other than a
human being has taught me until now. Even though they had instructed me for my perfection,
please kindly instruct me again. I have heard that knowledge instructed by an äcärya brings
perfection.”

16
 Hearing these words of Satyakäma, the äcärya became very pleased and again instructed
the same knowledge of the Absolute Truth. Hearing the instructions of his guru with faith,
Satyakäma became an äcärya himself. A sage named Upakauçalä began learning the knowledge
of the Absolute Truth from Satyakäma.
There are many lessons to learn from this anecdote of Jäbäla and Satyakäma. Çruti
çästras say that one who is simple, guileless, and who always speaks the truth is called a
brähmaëa. Even though Satyakäma was son of a maid servant, who served many persons in her
youth, sage Gautama seeing Satyakäma as simple and guileless, accepted him as a person of
brahmanical order and gave him brahminical initiation as well as the rights to serve guru and
attain knowledge of the Absolute Truth. Therefore, it is not that the son of brähmaëa should
be accepted as brähmaëa. Persons taking birth in any lineage or unknown gotra can be known
as a brähmaëa by virtue of their work and quality. A person should not be considered a
brähmaëa by birth. Instead, by serving a mahäbhägavata devotee, one attains the qualities of a
brähmaëa.
It is the duty of every guileless person to follow the ideals of service to guru set by
Satyakäma. Without caring for his own happiness and comfort in the slightest way, Satyakäma
herded the cows of his spiritual master and increased their number with much enthusiasm. “I
have come to the house of a guru to realize Absolute Truth. So I will just sit and do
meditation”—Satyakäma did not have the foolishness to think like this. He was trying to fulfill
the vow of how the number of the cows of his spiritual master can be increased in a fair way.
With guileless service to guru, he could realize the truth about the Supreme Personality of
Godhead. The demigods became satisfied due to such guileless service to his guru and imparted
to him all the truths regarding the Supreme Personality of Godhead. Still, without being proud,
he again approached his spiritual master and heard the whole subject matter directly from the
lotus mouth of his Gurudeva. Through this, Satyakäma has taught us that we need to hear the
topics of the Lord directly from a self-realized guru. Only such a simple, guileless, humble-
hearted person, who is constantly engaged in the service of a spiritual master, can do welfare
to others. By becoming an äcärya himself, he can turn himself into a speaker of the message of
his spiritual master. In this world, the eternal uncontaminated message of Godhead is
transmitted through the disciplic succession of spiritual master and disciple by the hearing
process.

6. Upamanyu
There was once a wise sage named Ayoddhoumya. He instructed one of his disciples—
Upamanyu—to herd his cows every day and return them to his residence in the evening.
Obediently following his spiritual master’s instructions, Upamanyu would take the cows out in
the morning to the grasslands in the forest and return with them in the evening. He would
hand the cows back to his spiritual master dutifully every evening and very humbly offer his
obeisances, lying prostrate on the ground with folded hands.

17
 One day, Sage Ayoddhoumya noticed that despite wandering around the grasslands all
day, Upamanyu looked surprisingly well-fed. A little curious, the sage asked him, “My dear
child Upamanyu, I notice that you seem very well-nourished despite wandering in the
grasslands with the cows all day. What do you eat every day?” Upamanyu responded, “My
Lord, I simply beg alms door to door like a mendicant.” Hearing this, the sage said, “My dear
Upamanyu, you should know that it is improper for you to accept any alms without first
offering them to me.” Having thus been instructed by his spiritual master, Upamanyu, from
then on, began offering whatever alms he received each day to his spiritual master. The sage
would accept all of Upamanyu’s collected alms, without offering him any in return.

A few weeks passed. Upamanyu continued to herd the cows daily and offering the
collected alms to his spiritual master when he returned in the evening. One day, Sage
Ayoddhoumya noticed again that despite his not giving back any alms to Upamanyu, the boy
still looked quite well-fed. He asked him again, “My dear boy Upamanyu, I have been accepting
all the foodstuff that you collect every day and I do not give you anything in return. Yet, you
seem well-fed. What have you been eating?” Although a little self-conscious, Upamanyu
responded honestly, “My Lord, whatever I beg the first time around, I offer to you. Then, I beg
for a second time for a little handful. This is what I eat.” Hearing this, the sage said, “Dear
Upamanyu, you should know that this is not an appropriate behaviour ( dharma and karma) of
a cultured person. This behaviour, if continued, will gradually lead you to become greedy and
will cause disruptions to others as well.”

Upamanyu considered the words of his spiritual master very gravely and thoughtfully,
and followed them with all his heart. He would herd the cows obediently, and offer all that he
collected in alms to his spiritual master. Some time passed. One day, after herding his spiritual
master’s cows, Upamanyu came to return them to his Guru’s house in the evening. Sage
Ayoddhoumya noticed his disciple again, and asked, “My dear child Upamanyu, you wander
here and there all day and beg alms for me. And since I forbade you to beg a second time for
yourself, I am sure you are following that instruction. How then are you looking even more
well-nourished than before? What do you eat for survival these days?” Upamanyu replied, “I
am surviving on drinking cow’s milk.” Hearing this, the sage said, “I have not given you
permission to drink milk. It is a transgression on your part to drink cow’s milk.” Upamanyu
humbly begged for forgiveness from his guru for his unwitting offence.

Some days following this incident, Upamanyu returned with all the cows to his spiritual
master’s residence. He came before his guru and paid his obeisances. The sage asked him again,
“Dear Upamanyu, you do not take the alms you receive by begging, neither do you go to beg
alms a second time for yourself. I have prohibited you from drinking milk. But I can see that
you are very well-fed. What have you been eating now?” Upamanyu replied, “After the calves
have drunk their mothers’ milk, whatever froth comes out from their mouth, I drink that.”
Hearing this, the sage said, “Calves are very peaceful and out of their mercy on you, they have
been effusing higher quantities of froth for you. Therefore, you are causing disturbance to their
eating. Please do not do that again.” Upamanyu contemplated on the words of his spiritual
master. Considering the instructions of the spiritual master to be entirely for his own benefit,
he humbly continued his guru’s service by following his instructions very obediently.

18
 One day, while he was herding the cows in the forest, Upamanyu felt increasingly
hungry. The scorching sun overhead and the fatigue he felt from wandering with the cows all
day seemed to make the pangs of hunger even more excruciating. He felt far too feeble to be
able to herd the cows any longer. While he was thinking that he may be unable to continue
this service for his spiritual master without taking something immediately, he chanced upon a
few Arka (Giant Milkweed) plants nearby. He broke a few leaves off a plant and remembering
his spiritual master, chewed on them. Little did he know that eating those leaves could cause
blindness. Indeed, he developed a terrible eye infection that caused him to lose his eyesight
completely in both the eyes. Thus blinded, he was wandering about when he accidentally fell
into a deep well.

As darkness began to fall and there was still no sign of Upamanyu and the cows, Sage
Ayoddhoumya became increasingly concerned about his disciple. He summoned some of his
other disciples and said, “It is very unlike Upamanyu not to return with the cows by now. I had
ordered him to refrain from eating anything. He may be hurt somewhere, which may be why
he is not back yet. Let us go and look for him immediately.” The sage, along with his disciples,
proceeded into the forest in search of Upamanyu. “Upamanyu!” “Upamanyu!” The sage and
his disciples began to cry loudly, looking for him.

Inside the well, poor Upamanyu sat feeling dejected. He could not see where he was,
but he could sense that he had fallen into a deep hole. When he cried out for help, all he heard
in return was the echo of his own voice resounding in the well. These grasslands in the forest
were perfect grazing grounds for cows because there was not a lot of human traffic there. By
the time night fell, Upamanyu began losing hope of a rescue. The injuries he endured in his
limbs during the fall paled in comparison to the thought of not being found alive in these
remote parts of the forest. But suddenly, he heard the cries of his spiritual master and his
godbrothers, calling out his name! Elated and grateful, he called out to his spiritual master.
When the sage and his disciples peered down the deep and dark well, Upamanyu explained
how he had lost his eyesight and how he had accidentally fallen in.

Seeing Upamanyu’s condition, the sage advised him to offer prayers to the two Açviné-
kumäras. “The Açviné-kumäras are doctors of the demigods,” the sage said, “and with their
mercy, your eyesight could be restored.” The sage then left with his disciples, promising to
check on Upamanyu again the next day. Being thus instructed by his spiritual master,
Upamanyu began offering prayers to the two Açviné-kumäras with all his heart. Suddenly, two
effulgent heavenly beings appeared in the dark well. Although blind, Upamanyu sensed the
presence of the radiant beings in the darkness. They introduced themselves as the two Açviné-
kumäras who Upamanyu had been offering prayers to. “We are very satisfied with your sincere
prayers, and have come to offer you this cake,” one of them spoke. “If you eat this cake
immediately, your diseased eyes will be cured in no time.”

“My dear Sirs,” Upamanyu said, “I thank you for your kindness. But I cannot possibly
eat this cake without first offering it to and taking permission from my spiritual master!”

The two Açviné-kumäras looked at each other, and one then spoke, “Some time ago,
your Gurudeva had prayed to us, just like you did today. We were very pleased with his prayers

19
as well and had offered him a similar cake. When we did so, your Gurudeva had immediately
eaten the cake without taking permission from his spiritual master. Since your Gurudeva has
set this precedent himself, you can also follow in the same way.”

Upamanyu folded his hands and begged the two Açviné-kumäras, “Dear Sirs, I humbly
seek your forgiveness for disobeying your kind advice. Please do not ask me to accept this cake.
I will not be able to eat it without first offering it to my Gurudeva, even though it may mean
that my eyesight may never be restored.”

Both of the Açviné-kumäras became delighted to see Upamanyu’s steadfast devotion to

his spiritual master. Pleased, they offered him this benediction, “May all your teeth shine like
gold! May your vision be completely restored! And may you attain ultimate auspiciousness!”
Saying this, the Açviné-kumäras disappeared into the darkness of the night. By morning,
Upamanyu’s eyesight was completely restored. By holding on to the crevices he saw in the well
in the daylight, he was able to climb out of the well.

Immediately after climbing out, Upamanyu went to the residence of his spiritual master
and offered his obeisances unto his Guru’s lotus feet, prostrating himself like a rod on the floor.
He narrated the entire incident about the Açviné-kumäras to his spiritual master. The sage
became very pleased with Upamanyu and blessed him by saying, “You have passed the test! All
the Vedas and all religious scriptures will always be in the pathway of your memory and you
will attain ultimate auspiciousness.”

This narration of the Mahäbhärata demonstrates ideal service to the Guru. A real servant
of the spiritual master will never enjoy any of his possessions. Service is his eternal duty.
However strict and intense the order of the spiritual master may be, a servant of the spiritual
master will comply with those orders with a satisfied and undisturbed mind. While serving the
spiritual master, one may have to sacrifice one’s happiness and comfort and may even have to
give up one’s own life. A real disciple accepts any such personal condition blissfully. The
servant of the spiritual master contemplates in this way:

tomära seväya, duùkha hoya jato,

se-o to' parama sukha
sevä-sukha-duùkha, parama sampada,
näçaye avidyä-duùkha

“All the troubles encountered in Your service shall be the cause of great
happiness, for in Your devotional service joy and sorrow are equally great
riches. Both destroy the misery of ignorance.”

—Çaraëägati, Song 8, Verse 4

Without imitating the spiritual master’s behaviour, if one follows and complies with his
instructions and teachings, then one is never underprivileged. Although the Açviné-kumäras’
advice to Upamanyu was to the contrary, he did not imitate his spiritual master’s behaviour.
He did not accept the cake without the order of his spiritual master. Intelligent persons follow

20
the instructions of great personalities. By this process, all desires are fulfilled. Whoever serves
a spiritual master with this mindset can surpass all stringent tests of the world. In the heart of
that disciple, deep mysteries of all scriptures are revealed and such revelations remain in the
pathway of memory. By the mercy of the spiritual master, ultimate auspicious service to Kåñëa
is attained.

7. Arjuna and Ekalavya

Many people consider Ekalavya’s 'guru-bhakti' to be ideal, but there is a unique
deliberation concerning this topic.
Ekalavya was King Hiranyadhanu's son. He was, by caste, a nisadha (candala). In order
to learn astra-vidyä,7 Prince Ekalavya had approached Droëäcärya. However, Droëäcärya could
perceive that Ekalavya possessed a very low-class mentality and would not utilize the
knowledge in an authorized manner. The äcärya, therefore, refused to initiate him in the
teachings of the dhanur-veda.8 However, Ekalavya was determined to learn martial arts from
Droëäcärya. He went off into a forest and—unbeknownst to Droëäcärya—crafted a mystical
clay form of Droëäcärya. He would then continuously practice in front of this artificial guru.
In this way, he became very expert in astra-vidya.
Droëäcärya was entrusted with teaching the Kauravas and the Päëòavas astra-vidya.
Among all his disciples, Arjuna most consistently endeavored to honor his guru and strived to
master the skills of the weapons with absolute dedication. He thus became especially dear to
Droëäcärya. Pleased with his disciple’s dedication, the äcärya had once told Arjuna that none
of his disciples would ever be able to excel him in skill.
It so happened that one day, Droëäcärya had instructed the Kauravas and the Päëòavas
to go to the forest to hunt. As the princes made their way through the forest, they saw a dog
whose mouth was completely choked with seven arrows. The princes were utterly amazed at
the skill with which the archer had shot these arrows into the dog’s mouth. They could
understand from the state of the poor dog that whoever had shot those arrows was far more
skillful in archery than any of the Päëòavas. Curious, they began searching for the archer and
finally realized that it was Ekalavya, the son of Hiranyadhanu, who had been honing his archery
skills on the dog's mouth that day.
When the Päëòavas returned from the forest, they went to Droëäcärya and narrated to
him the unusual incident that they had witnessed earlier. With genuine humility, Arjuna said
to Droëäcärya, “My dear Gurudeva, having witnessed the superlative dexterity of this archer, I
am convinced that he could not have learned such nuanced skill from anybody else other than
you. Therefore, it must be that perhaps you have another disciple who is far more expert in

7
Knowledge of weapons and military science
8
Art of archery and bowmanship

21
archery than me.” Droëäcärya listened to the narration of this incident from the Päëòavas in
amazement. He then requested Arjuna to take him to the forest to see Ekalavya.
When they reached the forest, they saw Ekalavya practicing archery in complete
absorption, continuously shooting arrows like rainfall. When Ekalavya saw Droëäcärya
approaching him, he immediately offered his prayers at the acarya’s feet and, with folded hands,
introduced himself as his disciple. Droëäcärya replied, “Very well, if I am your guru, you must
give me guru-daksina.” Ekalavya immediately said, “Please tell me what it is that I can give
you. I am prepared to give you whatever it is!”
Droëäcärya then asked Ekalavya to cut off his right thumb and give that to him as his
guru-daksina. Without any hesitation or protest, Ekalavya immediately executed the order of
his Gurudeva.
The common opinion about this incident is as follows. Ekalavya's guru initially rejected
him because he considered Ekalavya to be born of a low caste. Yet due to his faith in
Droëäcärya, Ekalavya established a clay deity of him and became invincible. Therefore, his
guru-bhakti is touted as being ideal. On the other hand, Arjuna is considered as being envious
of Ekalavya who had mastered the art of archery through his perseverance. It is for this reason
that it is commonly believed that Ekalavya was ruined by Droëäcärya.
However, this is not the opinion of devotees; neither is it an accurate conception.
Everything about Bhagavän is supremely true; everything about the principles of devotion is
supremely true; and everything in relation to the devotee is supremely true. These are the three
truths – Bhagavän, bhakti, and bhakta. Everything a devotee does is good; everything a non-
devotee does is not very good. The non-devotee has many bad qualities because he is not
engaged in satisfying the senses of Bhagavan. Those that think that mundane laws are greater
than Bhagavan cannot accommodate these words regarding the supreme truth. Such persons
are nirvisesavadis or impersonalists; that is, they cannot accept the non-differentiated specialty
of Bhagavan, bhakti, and bhakta.
What was Ekalavya’s fault? An analysis of this question is essential. Ekalavya wore the
mask of guru-bhakti but he was actually inimical toward his guru. Whether his guru actually
considered Ekalavya to be unqualified because of low-birth, or whether he was simply testing
him—whatever the reason may be—when his Gurudeva did not wish to teach him the science
of warfare, it was Ekalavya’s duty to accept his guru's instruction upon his head. Ekalavya,
however, did not accept Droëäcärya’s initial instruction. He had a personal aspiration to
become great.
Ekalavya’s practice and mastery of archery would not be considered bonafide or lawful
without having a guru. Without accepting a guru, he would certainly never be in a position to
be considered great. To this end, Ekalavya concocted a clay form of his ‘ guru’ in order to attain
greatness by learning the dhanur-veda. Ekalavya’s primary intention was to satisfy his own
senses. He did not offer himself as a sacrifice to his guru's desire. His own intentions were not

22
sincere. Some may very well say that Ekalavya did ultimately happily accept the heartless order
of his guru without protest. However, if we consider this topic deeply and with keen
discernment, we can observe that Ekalavya considered mundane morality to be superior to
transcendental devotion. When the guru requests something to be given as dakñiëä, then one
must offer it to him. It was this sense of morality that inspired him to cut his thumb off.
Ekalavya did not offer it with spontaneous devotion. The very nature of bhakti is that it is
spontaneous and simple.
If Ekalavya had unmotivated and natural devotion within his heart toward Hari, guru
and Vaiñëava, then the guru—Droëäcärya, the best of Vaiñëavas—Arjuna, and Bhagavan Çré
Kåñëa, would not have been displeased with his behavior. Ekalavya’s Gurudeva did not accept
his attempt to learn the dhanur-veda and his hankering to become great. Deep within
Ekalavya’s heart, he desired to try and become greater than Arjuna, the best of Vaiñëavas. The
aspiration to become greater than a Vaiñëavas is not devotion; it is instead anti-devotional. It
is the dharma of Ativäòé.9According to worldly considerations, the desire to become great is
actually regarded as good. However, the effort to take a subordinate position behind a Vaiñëava
and the attempt to take shelter of a Vaiñëava—that is bhakti.
Ekalavya wanted his own expertise to be greater than that which could be acquired by
learning Vedic sciences from a mahanta-guru. Arjuna notified Dronäcärya of this deviation. If
Arjuna had not mercifully pointed this out, then impersonalism would have proclaimed its
victory extensively. People would not have approached a mahanta-guru to accept any type of
knowledge. They would have desired to create their own contradictory, concocted, clay, lifeless
gurus in order to learn various sciences of devotional teachings. In this way, atheistic theories
would have been widely propagated. Therefore, Arjuna had no envy toward Ekalavya; it was
actually his causeless compassion toward Ekalavya and the entire world.
If Ekalavya had been an honest devotee of his guru, then Kåñëa would not have killed
such a guru-bhakta. Kåñëa always protects His devotees. However, Ekalavya was eventually
killed at the hands of Kåñëa. This is how Ekalavya finally met his end. 10
Çré Caitanyadeva11 has said that we cannot judge devotion simply on the basis of
external austerities. The asuras perform penances that even the demigods cannot perform.12
Against the wishes of his guru, Ekalavya wanted to become greater than a Vaiñëava. Therefore,
he was killed by Kåñëa and attained impersonal liberation. Kåñëa always kills the asuras and

9
Ativadis are an apasampradaya (a non-bonafide sect) that originated in Orissa under one Jagannatha
Däsä during the time of Mahäprabhu. The word 'ativadi' means 'one who thinks that he is very intelligent.' (ati–
very, vadi–intelligent).
10
Ekalavya’s death is described in Chapter 48 of the Udyoga-parva of Mahäbhärata wherein Kåñëa kills
him as He battles with Jarasandha’s army.
11
Sri Caitanya Mahäprabhu
12
Asure o tapa kare, ki haya tahara – vine mora sarana laile nahi para (Caitanya Bhagavata, Madhya
23.46)

23
protects His devotees.13 The proof of this is Hiraëyakaçipu and Prahläda. Therefore, we should
never try to become greater than the Vaiñëavas. If we do not wear a mask of guru-bhakti, we
will never become impersonalists. This is what the pure devotees have taught us in relation to
the narrative of Ekalavya. Expertise in performing mundane activities is not guru-bhakti.
Taking shelter of the Vaiñëavas is actually true devotion.

8. Duryodhana’s Illusion
During the Khäëòava forest fire, Arjuna had protected a demon named Maya, who also
happened to be a celebrated artist. In return for Arjuna’s kindness, he constructed an
extraordinarily magnificent assembly hall for Dharmaräja Yudhiñöhira’s Räjasüya sacrifice. The
assembly hall was bedecked with innumerable rare jewels, pearls, corals, and marble stones,
and was designed with various mystifying optical illusions. The design and splendor of the hall
were so uniquely remarkable that they were the talk of all people the world over!

Ever since childhood, Duryodhana, the eldest Kuru son, was always envious of his
cousins—the Päëòavas. When he received an invitation to the Räjasüya sacrifice, he accepted
it with great antipathy. While at the sacrifice, he went to tour the famous assembly hall. He was
struck by the marvel and beauty of its design, and his heart burnt even more with envy. While
touring the hall, he saw a courtyard made of transparent crystals that gave it the appearance of
a water surface. Duryodhana mistook the courtyard floor to be a reservoir of water. He lifted
up his leg covering, as if getting ready to step into the water pool. The people assembled burst
out laughing, clapping their hands in amusement. Duryodhana quickly realized that it was an
illusion ahead, and hurriedly walked off with a huff to see the rest of the assembly hall. But the
embarrassment severely bruised his ego. In another side of the wondrous hall, he saw a lake
filled with crystal-clear water. This time, the lake was real. But Duryodhana had just mistaken
a transparent crystal floor to be a water pool. If he made another such foolish mistake, there
would be no limit to the insults he would have to bear. He thought what looked like water this
time around must also be the same kind of crystal illusion as he had just seen. Thinking in this
way, he stepped forward confidently and fell into the deep pool of water. The people who saw
him plunging into the water could not contain themselves and burst out laughing. Duryodhana
quickly gathered himself and walked off, red in the face with humiliation. Then, he reached
another place in the hall where he mistook a crystal wall to be an open door. He darted forward

13
Madhvacarya, in his Mahäbhärata Tataparya Nirnaya has commented that Ekalavya was the amsa (part)
of the demon Manimanta.
yuddhva ciram rana mukhe bhagavat sutah asau
cakre nirayudham amum sthiram ekalavyam
amsena yo bhuvam agat maniman iti sma
sa krodha tantraka ganesu adhipo nisadah

“Fighting for a long time with Ekalavya, who was steadfast in the battlefield, Pradyumna rendered him
weaponless. Previously there was a group of demons known as the Krodha-tantra-ganas, amongst whom there
was a prominent demon named Manimanta. Ekalavya is the amsa of that Manimanta.” (MTN 14.40)

24
and hit his face on the transparent wall, which left his head spinning. Gathering himself, he
began looking for a doorway out. But he refrained from entering a wide doorway, thinking that
he may be deceived like before. In this way, Duryodhana was repeatedly embarrassed while
touring the assembly hall, and each embarrassment added exponentially to the insult he felt.
By the time he returned to his room, his heart was ablaze with insult and fury. This incident is
significant in what triggered the battle between the Kuru and the Päëòava brothers.

Duryodhana (Du: + Yodhana) means enjoyer of desire for war through unjust means.
Duryodhana wanted to enjoy the whole earth, without giving any land—not even as much as
that held on the tip of a needle—to the Päëòavas, who were devotees of Kåñëa. The Päëòavas
were headed by Yudhiñöhira, also known as Dharmaräja. Yudhiñöhira (Yudhi + shthira) signifies
one who is fixed in the battle for truth and justice. Fulfilling Kåñëa’s desire is his primary
purpose. A devotee of Guru and Kåñëa always wants to fulfil their desire. People with
Duryodhana’s nature are inimical toward such devotees. To the inimical eye, all activities of
the devotees seem contrary to what they stand for themselves. Since they view devotees as
completely different from themselves, the inimical wage war against the devotees.

The materialistic enjoyers—who are bound living entities—mistake water for land and
land for water because they are generally antagonistic toward devotees. Since they take shelter
where there is none and refuse real shelter, those ill-disposed toward the devotees usually sink.
Association of a devotee is the shelter; maya is not. If one becomes inimical toward devotees,
one will have to drown in the bottomless water of maya. Since the Mäyävädés14 harbour
animosity toward devotees and the Supreme Personality of Godhead, this kind of illusion
causes their downfall.

9. Dhåtaräñöra Crushes the Iron-Bhima

In the battle of Kurukshetra, the Päëòavas had killed all of Dhåtaräñöra’s hundred
sons. Most of the hundred sons were slain at the hands of the middle of the five Päëòava
brothers—Bhimasena or Bhima. It was Bhima who had broken the eldest Kuru son
Duryodhana's thigh and killed him; it was Bhima who had drunk the foaming blood from the
chest of Duçäsana in the gory battlefield. For the brutal deaths of his sons, particularly at the
hands of Bhima, Dhåtaräñöra held extreme malice in his heart toward him.
After the Kurukshetra battle, the Päëòavas brothers—headed by Yudhishthira—came
to Dhåtaräñöra to offer their obeisances to the elderly Kuru King. Dhåtaräñöra had accepted the
result of the battle, albeit begrudgingly. When Yudhishthira came forward to offer his
obeisances to the old king, Dhåtaräñöra embraced and pacified him, although with concealed
resentment. Then, he affectionately called forth Bhima for an embrace as well. The king’s real
intention, however, was to avenge the death of his sons by crushing Bhima to death under his
arms. The omniscient Personality of Godhead, Çré Kåñëa, knew the blind king’s evil intent very

14
Mayavadi- Those who propound the doctrine of maya, i.e., those who spread the dogma that the Lord
of Maya, Parabrahma, Supreme personality of Godhead, also comes under the grasp of maya and takes birth as
jiva (ordinary living entity). In other words, Mayavadis say that Lord Narayan takes a poor destitute form.

25
well. He had therefore commissioned an iron statue of Bhima prior to the meeting of the
Pandava brothers with the Kuru king. Anticipating Dhåtaräñöra’s evil anger-fuelled intentions,
Çré Kåñëa pushed forward the iron statue of Bhima toward Dhåtaräñöra for him to embrace. The
insidious Dhåtaräñöra extended his arms toward the statue and embraced it with all the
vengeance burning in his heart over the death of his hundred sons. Dhåtaräñöra possessed
immense strength of many elephants, and his tight resentful embrace crushed the iron statue,
shattering it to pieces. The pressure of the tight hold against the iron statue severely bruised
his own chest and he began to vomit blood. All those who witnessed this incident were struck
by the latent intensity of Dhåtaräñöra's revenge.
The word 'Dhåtaräñöra' means ‘one by whom the state or kingdom is held.’ In other
words, one who considers knowledge and experience of this illusory inanimate world to be the
only recourse or refuge is to be understood as Dhåtaräñöra. Dhåtaräñöra symbolizes a person
whose heart is possessed with a constant flow of thoughts of gross materialism and who has no
inquiry into transcendence, which is beyond the inanimate world or the plane of transcendental
dynamism (chidvillas15).
Dhåtaräñöra was born blind and never experienced variegatedness of the world.
Therefore, he was an impersonalist (nirviçeñavädi). Gross materialists and impersonalists—like
Dhåtaräñöra—are always trying to pestle and destroy the transcendental devotees of the Lord
who are beyond the grip of illusion. When they see that the devotees of the Supreme Personality
of Godhead abandon bad association of the impersonalists, the latter resort to illegitimate
revenge and try to oppress the devotees of the Lord. They simply perish in their hard labor of
extracting a little pleasure out of gross matter. In other words, they attain impersonal liberation.
Kåñëa protects the devotees who have taken exclusive shelter unto Him; not a single hair can
be touched by the impersonalists. Impersonalists keep on exerting their might and energy, and
end up vomiting blood—just like Dhåtaräñöra.

10. Brahmä and the Hog-Bodied Indra

Indra, the King of heaven, was once enjoying with the heavenly society ladies in an
intoxicated condition. At that very moment, his spiritual master, Båhaspati, visited him to offer
him an instruction. However, Indra was so lost in his inebriated enjoyment that he neglected
to greet and offer obeisances to his spiritual master. Seeing the miserable condition of his
disciple, Båhaspaticursed him to be born as a hog on earth. Thus, the hog-bodied Indra found
himself on earth frolicking at his own sweet will, eating stool, and enjoying with a she-hog. In
due course, many hoglets were born in the womb of the she-hog.
One day, while traveling, Lord Brahmä chanced upon the hog-bodied Indra. Upon
seeing Indra’s pitiable condition, Lord Brahmä became filled with compassion and gently

15
Chidvillas: The Divine pastimes of the Supreme Lord and His devotees are to enhance the pleasure of
the Lord. These pastimes are full of variegatedness and are eternally ongoing in the transcendental world, the
abode of The Supreme Personality of Godhead.

26
addressed him as follows, "O Indra! You are the proprietor of the kingdom of heaven. Why are
you abandoning the nectarean delicacies of Amarävaté (the capital city of the Kingdom of
heaven) and eating stool here? Why have you left Nandakänana garden? Why are you
frolicking here in this foul and disgusting place?"
When the hog-bodied Indra heard Brahmä’s words, he took them as an insult and
became enraged. He, along with his family members, began to attack Lord Brahmä with their
tusks. Even so attacked, Lord Brahmä continued being merciful to Indra and repeatedly tried
many different ways to make the hog-bodied Indra aware of his previous glorious position. The
more Lord Brahmä tried to persuade the hog-bodied Indra, the more enraged Indra became,
considering Brahmä to be his enemy. The hog believed that eating feces, loitering in filthy
places, living the hoggish life, and enjoying such material pleasures was his eternal nature. For
the hog-bodied Indra, the filthy place that Brahmä was referring to was his place of residence!
The she-hog and her hoglets were his kith and kin. These were his near and dear objects of
attachment and he did not want to give them up.
The compassionate Lord Brahmä could understand that attachment to one’s family is
the root cause of all troubles. As long as material attachments prevail, no good advice will enter
into the ears. Therefore, for Indra’s own upliftment, even by any means, Lord Brahmä killed
each of Indra’s hoglets—the dear objects of his attachment—one after the other. Seeing the
death of the hoglets in front of his own eyes, the hog-bodied Indra could not contain his wrath
and attempted to destroy Brahmä with his tusks. In response, Lord Brahmä tried to instruct
Indra about the impermanent nature of this material world. But his advice fell on deaf ears. By
then, the attachment Indra had for his hoglets had intensified as the attachment for his she-
hog. Thus, Lord Brahmä killed the she-hog as well. Now absolutely deluded, the hog began to
see darkness all around. As all his relatives now lay dead before him, the hog piteously asked
Brahmä, "Sir, you have destroyed all my relatives! You were speaking previously about going
to the Kingdom of heaven. Well, is there enough delicious stool there like we have here? Is that
heaven a peacefully filthy and foul place? Can I get she-hogs there?" Brahmä replied, "You are
the proprietor of heaven! You have come here because you received a curse due to your karmic
reaction. If you attain your previous form, you will not think that eating feces is delicious, but
rather that it is abhorrent. In heaven, you always have nectarean delicacies. There, you will
have no desire to enjoy mundane pleasures (grämya-sukha16) with she-hogs. You can have the
best of pleasures."
Hearing Brahmä’s words and still reeling in the aftermath of the loss of his wife and
children, Indra began to repent with a profound realization of the transitory nature of this
world. With this new-found realization, the hog-bodied Indra began to reverentially listen to
the advice of Brahmä and inquire in earnest about how he can return to his previous place of
residence. Lord Brahmä then advised Indra, who accepted Brahmä’s advice with reverence.
Soon, he gave up the life of a hog and regained his heavenly kingdom.

16
the abominable sensory pleasure in the lustful mingling of men and women.

27
 In this illusory material world, the living entities will fall into such conditions. The
constitutional position of the living entity is that he is an eternal servant of Kåñëa. Devotional
service unto Kåñëa is his eternal occupation and Goloka-Vaikuëöha is his eternal residence.
The ultimate necessity of all living entities is the attainment of pleasure in the service of
the Supreme Lord. But unfortunately, when a living entity transmigrates in many species of
life, being deprived of the pleasure of devotional service, he become oblivious to his original
form, duties of his real eternal self, and his eternal necessities. Being intoxicated with the bodily
conception of life, he considers the body to be his true self. In other words, he ascribes a sense
of 'me' to his gross body. He considers other beings—who are by-products of his gross body—
as his own kith and kin. He thinks the pleasure arising from the bodily conception of life is his
actual necessity.
When a living entity thus forgets his true nature, the most merciful Kåñëa sends his
devotee, a Vaiñëava Öhäkura, who manifests as the spiritual master to the living being. The
spiritual master imparts the knowledge of one's constitutional position to the conditioned
living entity. The conditioned living entity is extremely attached to consuming stool-like
matter; therefore, he considers the most munificent spiritual master as his enemy and in spite
of the good advice of guru and Vaiñëavas, the conditioned living entity tries to attack them in
various ways. Still the para-dukha-dukhé17 guru and Vaiñëavas—desiring to confer the ultimate
benefit to conditioned souls—endeavor to bestow their earnest mercy upon them, who are busy
in the abominable activity of eating stool-like matter. Goddess Durgä, who is the maintainer of
this castle-like material world, gradually deprives the conditioned living entities by putting
them into materialistic pain, pleasure and perils of this world. Thus, she purifies them. When
a living entity realizes the ephemeral nature of this material world, the auspicious instructions
of guru and sädhu can enter into them through aural reception. Then, in a reverential mood,
by taking exclusive shelter of the lotus feet of a spiritual master along with the association of
the devotees, the living entity realizes his constitutional position of engaging in devotional
service to the Lord. Gradually by svarüpa-siddhi18 and vastu-siddhi19, the devotee of the Lord
enters the eternal happiness and bliss of devotional service unto the lotus feet of Supreme Lord
Kåñëa in Goloka Vrindavan.

17
One who is pained by seeing the pain of others.
18
Attaining the realization of perfection. The living entity, in his pure consciousness is the servant of the
Lord. This is the constitutional position for all of us. With the realization of the constitutional position, the stage
of being always diligently engaged along with body, mind and words, in the service of the Lord is svarupa-siddhi
or actual liberated stage. If one attains the constant devotional service of the Lord, then only one can attain svarupa
siddhi. Svarupa siddha devotees are highly exalted personalities. They easily become paramhansa.
19 Liberation from the conception of material body. Svarupa siddha devotees, by the mercy of the Lord,

at the time of leaving the body, factually get manifested in their transcendental form as eternal associates in the
eternal pastimes of the Lord, this is the topmost result of devotional service.

28
 11. Illusory Form of Sétä Abducted by Rävaëa
Everyone knows that the King of Laìkä, Rävaëa, abducted Çré Jänaki devé—also known
as Sétädevé—the wife of Lord Rämacandra. Rävaëa kept her in the Açoka grove in his kingdom
of Lanka for many days. While Sétä was thus captive, Lord Rämacandra constructed a bridge
to go to Laìkä. There, he killed Rävaëa and rescued Sétädevé. In the presence of all, Lord
Rämacandra asked Sétädevé to affirm the purity of her character by having her enter into a
blazing fire. When Sétädevé entered the raging fire, not a hair in her body was burnt due to her
steadfast chastity. Çré Rämacandra then accepted her as His wife.
Çré Rämacandra is Viñëu Himself. Sétädevé is His eternal consort—Çré Lakñmé herself.
Çré Rämacandra did not accept any other wife, except for Sétä. Sétädevé also did not know
anything other than Lord Räma. Çré Räma and Sétä are not like ordinary male and female human
beings. Rävaëa is a demon and an ordinary living entity. How, then, is it possible for a demon
to abduct Çré Lakñmédevé or touch her? Let alone touching her, can Rävaëa even see her with
his two eyes? Scriptures like Vedas and Puräëas say that a mortal living entity cannot see
transcendental things, just like we—the conditioned living entities—cannot see Bhagavän
through these eyes of flesh.
When Çré Caitanya Mahäprabhu was travelling in South India, at Madurai, He once
accepted prasädam in the house of a brähmaëa. The brähmaëa was a devotee of Lord Räma.
The brähmaëa invited Çré Caitanya Mahäprabhu for lunch. After taking bath in the river
Kritamala, Çré Caitanya Mahäprabhu came to the house of the brähmaëa to take lunch
prasädam. There, he saw that even as the noon time was passing, the brähmaëa did not make
any arrangement for cooking. Mahäprabhu asked him what the reason may be. The brähmaëa
replied, “When Lakñmaëa brings wild vegetables, fruits and roots, Sétädevé will do the necessary
cooking for Lord Rämacandra.” Saying this, the brähmaëa hastily made arrangements for
cooking. Mahäprabhu took prasädam at the house of that brähmaëa at three o’clock. However,
the brähmaëa himself did not eat anything and was fasting. It appeared as if the brähmaëa was
very worried and has some deep unhappiness. Seeing this, Mahäprabhu asked the brähmaëa
the reason for his sorrow. The brähmaëa replied, “I have no reason to live. I shall give up my
life by entering either into fire or into water. A demon has touched the mother of the universe,
Maha Lakñmé (Goddess Sétä). I even had to hear that through my ears. Having heard this, I do
not desire to live. My heart is burning in sorrow.” Mahäprabhu said to the brähmaëa, “Sétädevé
is Lakñmé herself. She is the spiritual form of bliss and knowledge. Let alone touching mother
Sétä, the demon could not even see her. When Rävaëa kidnapped her, he kidnapped only a
material, illusory form. As soon as Rävaëa arrived before Sétä, she disappeared and presented
to Rävaëa an illusory, material form, which was a replica of Sétädevé”.

29
 When Çré Caitanya Mahäprabhu came to Setubandha20 in Rämeçvaram, He listened to
Kürma Puräëa in the assembly of a group of brähmaëas. In that assembly, during a
conversation on the topic of Sétädevé, He heard, “When Jänakédevé —the topmost of the chaste
ladies—saw Rävaëa, she took shelter of the fire god, Agni. Agnideva produced an illusory form
of Sétä and the original Sétä was staying in the abode of the fire god. When Rävaëa saw the
illusory form of Sétädevé, he mistook her to be the real Sétä and abducted her. Meanwhile, Agni
carried the real Sétä and brought her to Pärvaté, goddess Durgä. An illusory form of mother Sétä
was then delivered to Rävaëa, and in this way, Rävaëa was cheated. When Lord Rämacandra
tested Sétä, the illusory form of Sétä entered into the fire. At that time, Agnideva delivered the
real Sétädevé to Lord Rämacandra. With the permission of the brähmaëas, Çré Caitanya
Mahäprabhu took the palm leaf, which described this episode, from the Kürma Puräëa and
showed it to the Madurai brähmaëa.
In this example, there is a great lesson. Ordinary ignorant persons think that the atheists
are capable of torturing Bhagavän, His devotees, the Deity, the river Gaìgä, or tulasé. Many
believe that some of the infidels destroyed the tall pinnacle of many temples and many Deities.
Some of them are such positivists21 that, they think that the thieves, robbers and atheists can
steal the ornaments of the Deities or destroy the Deities. This means that God does not have
any power to stop them. Therefore, there is no use of worshipping the Deity or Viñëu. But these
positivists do not understand that the atheists and heretics cannot even see these transcendental
things, let alone touch them. The illusory energy of the Lord takes the shape of truth and
deprives the atheists and heretics. A magician produces an illusion in front of the people by
producing gold coins from dust. Even by examining those gold coins multiple times, ordinary
persons cannot understand the illusive tricks of the magician. Similarly, the All-Mighty Lord,
by whose illusory energy the whole world is bewildered, baffles the atheists and heretics
through illusion by keeping His own form in secret. How surprising it is?

12. Parékñit and Kali

One day, on the bank of the Sarasvati River, there was a bull that was dragging itself on
just one leg and a cow that was grief-stricken and crying inconsolably. The bull was actually
the personality of religion (Dharma), and the cow was mother Earth personified. The bull asked
the cow, “Dear mother, why are you crying? Are you moved to tears because you are seeing me
walking on just one leg? Or are you afraid of being exploited by the çüdra kings?” The bull
continued, “Nobody offers any fire sacrifices these days, and so, the demigods do not receive
their share of sacrifices. Is that the reason why you are feeling so anguished? The king of the
demigods, Indra, does not shower rainfall like before since he does not receive his share of the
sacrifice. Without rainfall, all subjects suffer. Are you pained by this? Husbands these days do
not treat their wives well, nor do fathers always wish well for their children. On the contrary,

20
The place where Lord Rämacandra constructed a bridge between India and Laìkä.
21
Believers in direct perception or empiric evidence.

30
they behave mercilessly toward their dependents. Is this what troubles you? Or, are you
grieving because the brähmaëas are no longer virtuous and are becoming subservient to those
that are inimical toward them? Heavily influenced by Kali, the lowest of the kñatriya22 are bent
on destroying kingdoms. The so-called rulers and leaders do not adhere to scriptural
injunctions, but rather aspire to enjoy independently and engage in all sorts of adultery. Is this
why you are grieving? Oh, Mother Earth! To eliminate the huge burden on you, the Supreme
Personality of Godhead, Çré Hari, descended on this planet and engaged in pastimes which are
more pleasing than the happiness derived from liberation. Are you mourning because that Lord
Çré Hari has now disappeared from the planet?”

In response to Dharma’s questions, mother Earth in the form of the cow replied, “Oh
Dharma! I am mourning at the thought of all the people who are now within the sight of sinful
Kali. I am anguished about the terrible circumstance that you, I, the demigods, sages, saintly
persons, brähmaëas and all the other castes, and all those in the brahmacarya23 order of life
find ourselves in.”

It so happened that Mahäräja Parékñit—the grandson of Arjuna—was on a regular

survey of his empire and had reached the very bank of the Sarasvati where the bull and the cow
were conversing. Just as Mahäräja Parékñit reached there, a çüdra, in the disguise of a king, was
persecuting the bull and the cow with a rod. Mahäräja Parékñit noticed that three of the bull’s
legs were missing and he was urinating out of fear of the çüdra. The poor cow was also crying
desolately as if she had just lost her calf. The scene of these two helpless animals being thus
tormented by an unscrupulous çüdra enraged the righteous king. As a matter of duty to protect
the powerless in his kingdom, the king made up his mind to punish the çüdra with death. But,
first, he began consoling the bull and the cow. He asked the bull who had cut off his three legs.
Then, Dharma—as the bull—enunciated many principles on religion and truth to the king.
Hearing such wonderful articulation of the highest principles from the bull, Mahäräja Parékñit
immediately understood that this bull in his presence was none other than religion personified.
In the age of Satya-yuga, he had all four of his legs: penance, truth, mercy and cleanliness. By
the time that Kali-yuga began, three of his legs—penance, mercy and cleanliness—had already
been eliminated. Only one leg in the form of truth was remaining on which Dharma was
somehow still standing. The unruly Kali seemed bent on breaking this last leg too!

Understanding the gravity of the situation, Mahäräja Parékñit prepared to rid the world
of Kali—the çüdra disguised as a king—who was tormenting Dharma and mother Earth. Kali
knew that he could not stand against the valour and virtue of the king. He also knew that the
king was uncompromising in his deliverance of justice to his subjects. Kali’s despicable actions
against Dharma and mother Earth would meet with the severest reproach from the king—likely
in the form of his immediate death! Seeing no other way out, he threw open the kingly attire
that he had disguised himself with. He fell gingerly at the king’s feet and begged for his life.

Mahäräja Parékñit was as virtuous as he was powerful. As a matter of religious principle,

he never killed even the deadliest enemy that came forward in a mood of surrender. Seeing the

22
The warrior or kingly class
23
The first of the four orders of life in the Varëäçrama system, or student life.

31
woefully surrendered Kali at his feet, Mahäräja Parékñit spoke with compassion, “There is no
danger to your life from me any longer. However, I forbid you to stay anywhere in the kingdom
governed by me. Oh Kali! I know that wherever you reside, all irreligious qualities like greed,
falsehood, theft, robbery, duplicity, misfortune, hypocrisy, quarrel, pride etc. naturally
thrive. Therefore, you are unworthy to reside where religion and truth exist and where the
devotees reside.”

Hearing Mahäräja Parékñit’s words, Kali’s anxiety about his impending death subsided
and he let out a sigh of relief. He thanked Mahäräja Parékñit for sparing his life. With a quizzical
look, however, he spoke to Parékñit, “Oh mighty Mahäräja! You are the emperor of the entire
world! If I cannot stay in your kingdom, then, I have nowhere else to go! Please tell me, Oh
King, where could I possibly stay in this world?”

Mahäräja Parékñit contemplated on how best to protect his citizens while also
accommodating Kali’s request with compassion. Then, he said, “I grant you four places to
reside. Wherever there are irreligious activities of gambling (cards, dice, etc.), different kinds
of intoxication, illicit association with or too much attachment to women, and violence toward
living entities, you may make those your places of residence.” In the reign of Mahäräja Parékñit,
such irreligious activities were rare aberrations, and certainly not the norm. Kali therefore
begged the king for more places where he could reside under the king’s government. Being
merciful, Mahäräja Parékñit permitted Kali to reside in one additional place—where there is
gold. Wherever there is gold, there is falsity, pride, lust, violence, and animosity. With
Mahäräja Parékñit’s permission, Kali made these five places his place of residence. Mahäräja
Parékñit then restored the three legs of Dharma—austerity, cleanliness, and mercy—and
congratulated the earth.

It is therefore improper for a person who desires auspiciousness—particularly those on

the path of religion, kings, leaders, and spiritual masters—to enjoy these five things where Kali
resides on all counts. Those who genuinely want auspiciousness, those who want to serve the
Holy Name, and those who desire service to the Supreme Personality of Godhead and to His
devotees, for such persons it is imperative that they always stay away from these five residences
of Kali and engage in the devotional service of Lord Çré Hari. In the life of devotees, there will
not be lawlessness, adultery, illicit attachment to women, attachment to drinking alcohol etc.,
attachment to wealth and money, killing of living entities, falsity, violence, envy, pride or any
other kind of activity related to the modes of ignorance or passion. The devotees view even licit
connection with women with complete detachment. They are always firm in the devotion of
Lord Çré Hari, who is beyond the three modes. By spreading the message and conduct of hari-
kathä, they will always benefit themselves as well as others.

13. Saté and Dakña

Saté’s father Dakña once organized a fire sacrifice, in which he invited all the demigods,
sages amongst the demigods, saintly kings, and other honorable personalities. However, Saté
and her husband, Lord Çiva, were not amongst the invited guests. As the invitees were on their

32
way to attend Dakña’s sacrifice, Saté heard about the grand sacrifice being organized by her
father. When Saté saw such great personalities going to attend the sacrifice, she too became
filled with the desire to attend the ceremony at father’s house. With this longing, she went to
Lord Çiva to seek his consent for her to visit the sacrifice at her father’s house.
Lord Çiva said, “Your father, Dakña, insulted me in front of the progenitors. It is not
proper for you to ever go to the house of such a father. My dear Saté, Dakña will not be very
affectionate toward you. Your father is a very proud man. His heart burns in jealousy when he
sees the pious glories of unpretentious men. Just like the demons, this class of men are envious
toward the Supreme Personality of Godhead and His devotees. When I did not pay obeisances
to him or greeted him, he slandered me. Wise persons may not externally offer obeisances to a
person who is in bodily consciousness and who are agnostic. However, they always mentally
offer obeisances to the indwelling Supreme Personality, Väsudeva, situated in such a person’s
heart. Dear Saté, even though Dakña is the generator of your body—in other words, even though
he is your father—it is not proper for you to see him. Besides, it is contrary to your duty to see
persons who are partial toward your father.”
Saté did not heed the words of her husband, Lord Çiva. She was extremely eager to see
her relatives, all of who were about to meet each other in the house of her father, Dakña. When
she went to Dakña’s home, nobody greeted her out of fear of Dakña, with the exception of her
mother and sisters. However, it was as if she had turned deaf toward any greetings them because
she realized that her father did not greet her at all! She also observed that Dakña’s sacrifice had
no share of oblation for Lord Çiva, her husband. It was then that she realized that the sacrifice
was initiated to denigrate Lord Çiva. Unable to tolerate such an insult against the best of the
Vaiñëavas, Lord Çiva, she became furious and spoke to Dakña as follows, “Who does not have
somebody that is their favorite or somebody very unpleasant in their lives? Therefore, who
does not have some kind of conflict with somebody? However, you are envious of that great
personality, Lord Çiva. Some saintly persons accept the faults of others as good qualities. But
you have become so inimical with envy that you are seeing faults even in another’s good
qualities. Those who can properly discriminate between faults and good qualities are called
‘madhyama’. Those who consider a small good quality in others as a great quality and praise it
as such are called ‘uttama’. You think there is fault in that best of the best, Lord Çiva. But
actually, there is no fault. When one hears a powerful person start criticizing a protector of
religion, then either one is not capable of counteracting it, or one is capable of doing so. If one
is not capable of counteracting it, then it is his duty to cover his ears and leave the place
immediately. If, however, one is capable of counteracting such blasphemy, then one should
forcefully cut off the blasphemer’s tongue and then give up his own life. Therefore, I shall no
longer bear this body, produced of the semen of such a person who is envious of Vaiñëavas. If
one inadvertently takes in a poisonous substance, then he should purify himself by vomiting
it. There is no need of having this unworthy body, which is produced from your body. I am
very ashamed of being related to somebody like you. Just as one leaves his body at the time of

33
death, I am going to leave this despicable body which is produced from your body.” Speaking
these words, Saté left her body through the fire of yoga, i.e., through self-immolation.
There is a specific lesson to learn from the example of Saté. A real devotee of the Supreme
Lord cannot tolerate insults against the guru or the Vaiñëava. When a bonafide guru or a pure
devotee is being insulted, if possible, one should counteract it by making the tongue of that
blasphemer nonfunctional. However, this may not be possible to do every single time, in which
case, one should leave the place. If the tongue of the slanderer cannot be purified, then one’s
duty is to give up one’s own life.
Some people say that we should be gentle toward the vilifiers of guru and Vaiñëavas
taking into consideration social etiquette and practical courtesy. This opinion is of those
unscrupulous people who are not favorable toward the Supreme Personality of Godhead or His
devotees. Those who are gentle toward vilifiers of guru and Vaiñëava think that the Supreme
Lord and His devotees are worthy of being treated like any other living entities. No matter how
dignified a person may be from a public point of view, if he criticizes a Vaiñëava thakur, then
his dignity cannot be protected and such vilifiers cannot be supported. Satédevé’s example
demonstrates, at the highest degree, the ultimate principle of non-cooperation toward bad
association. Prahläda relinquished the association of his father who was antagonistic to Lord
Viñëu. Satédevé set a great example because instead of relinquishing the association of her
father—who was the vilifier—she burnt her own body to ashes by the fire of yoga.
‘Saté could not bear the vilification of her husband because her husband is very famous
and the best of all. Therefore, she wanted to preserve her dignity and ego, just like an ordinary
self-centered lady.” If somebody thinks along these lines, such a person is committing a great
offence against Saté’s feet. Her example is very elevated and transcendental. She used to consider
her husband as the best of pure Vaiñëavas. This is clear in every sentence spoken by Saté in
Çrémad-Bhägavatam. Saté’s consciousness is not centered around bodily consciousness. If her
consciousness was centered around bodily conception, then she could not have left her body.
In any ordinary chaste woman who is in bodily consciousness, if faced with a situations like
Saté’s, the propensity to take revenge could have been very strong. The example of Saté is
millions of times more elevated than those ordinary chaste ladies. In the case of the ordinary
chaste ladies, they may give up their bodies to protect their chastity. In Saté’s example, there is
transcendental love toward Viñëu and Vaiñëava. This is why, she is the best.

14. Dhruva
King Uttanapada, the son of Svayambhuva Manu, had two queens: Suniti and Suruci.
Among them, Suruci was very dear to Uttanapada. From the womb of Suruci, Uttama was born
and Dhruva was born to Suniti.

34
 One day, while the two young princes—Uttama and Dhruva—were playing nearby,
Uttanapada pick up Uttama and loving placed him on his lap as he sat on the throne. Seeing
the affection of his father for his step-brother, the young Dhruva, too, wanted to get on the lap
of his father. However, King Uttanapada did not even cast a glance at Dhruva, instead indulging
Uttama affectionately on his lap. Suruci was also present there when this incident took place.
With great pride, she spoke to Dhruva, “Even though you are a prince, you do not deserve to
sit on the throne. If you would like to sit on the throne, you must undergo severe austerities,
satisfy the Supreme Lord and with His blessings, you shall have to take birth from my womb.”
The young Dhruva was very aggrieved by such harsh words of his step-mother. He ran
to his mother, Suniti, who heard how her co-wife Suruci had abused her son with such caustic
words. Greatly affected by hearing this narration, and heaving a sigh, Suniti spoke to her son,
Dhruva, “My dear son, you have fallen into such a pitiful condition because you were born
from the womb of an unfortunate person like me. Your stepmother is right, though, because if
you have any desire to accede to the throne, you must satisfy the Supreme Personality of
Godhead. There is no other way to alleviate your sorrow, except for the mercy of the Lord, who
is very kind to His devotees. You should surrender unto Him and worship Him.” Hearing his
mother’s words filled both with sorrow but also with profound encouragement, Dhruva made
an unflinching resolve in his heart to leave for the forest and engage in devotional service unto
Lord Çré Hari.
Understanding Dhruva's firm determination, Närada Muni approached him and said,
“My dear child, it is destiny that is the cause of one’s happiness and sorrow. Therefore, one
must be satisfied with one’s destiny. It will be very difficult for you to attain the Lord's mercy
by undertaking the mystic process of meditation that your mother has instructed to you. Even
great sages cannot achieve this feat, despite after practicing severe austerities for thousands of
years.” When Dhruva heard the advice of Çré Närada muni, he replied, “Oh learned brähmaëa,
please advise which honest path I should follow so that I may obtain an exalted position far
beyond that which has ever been achieved by any of my forefathers, or by anyone else for that
matter? Will you please kindly advise me on this?” The great sage Närada said to Dhruva, “My
dear child, by engaging in devotional service to the Supreme Lord, it is possible to attain all
perfection. Therefore, go to Madhuban,24 which is situated on the holy bank of river Yamunä,
and worship the Lord, Çré Hari, diligently.” After advising Dhruva in this way, Närada Muni
initiated him in the most confidential twelve-syllable mantra.
Dhruva followed Närada muni’s instructions meticulously and engaged in one-pointed
meditation. The Supreme Personality of Godhead, who is very kind to His devotees, became
very satisfied by Dhruva’s unalloyed devotional service for a long period of time. He appeared
before the young Dhruva and imparted transcendental knowledge unto him. Seeing the Lord
in front of him, Dhruva offered suitable prayers to Him, “My dear Lord, whatever one desires,
You grant him that. However, those who worship You, for any other purpose than for pure

24
One of the twelve forests of Vrindavan.

35
devotional service, are surely deprived by maya. They are greedy to enjoy ephemeral material
things, which are available even in hellish planets. Oh master! The bliss that one experiences
by meditating upon Your lotus feet and hearing Your pastimes in the association of Your
devotees, is unparalleled even in comparison to the supersensory pleasure of spiritual bliss
(brähmaëanda). Therefore, even the post for the demigods is very insignificant. Oh eternal
Lord, may I get the association of those pure souls who perform unalloyed devotional service
unto you? The ocean of material nescience is full of sorrow. On the strength of such saintly
association—hearing Your glories—I will be able to cross over the ocean of material nescience
very easily.”
The Supreme Lord, who is very kind to His devotees, became very pleased with the
prayers offered by Dhruva, and said thus, “Oh child of pious vows! All good fortune unto you!
I know the desire within your heart. Nobody has ever been able to occupy the glorious post
that I am now awarding unto you. Great sages like Dharma, Agni, Kaçyapa, Indra, Vanaprastha,
the seven sages, as well as all the stars are continually circumambulating that region. Oh son,
your father will soon go to the forest after giving the entire world to you to reign. You will
continuously rule the earth according to scriptural injunctions for thirty-six thousand years.
Your stepmother, Suruci, was envious of you, even though you were never envious of her. I do
not tolerate such animosity toward My devotees. As a result of her envy toward you, her son,
Uttama, will be killed while hunting in the forest. When she goes out to the forest searching
for her son, afflicted by great pain due to his absence, she, too, will be devoured by a forest fire.
By worshipping Me in devotional service, you will be able to remember Me and thereafter go
to My abode.” Saying this, the Lord disappeared.
In this way, all of Dhruva’s desires were indeed fulfilled. However, his heart was not
completely happy. He returned home, feeling quite remorseful. Even after seeing the Lord in
person, he did not pray to Him to attain eternal devotional service unto His lotus feet. “Ah, I
am so unfortunate! Even after approaching the lotus feet of Lord Çré Hari, who can vanquish
material life, I prayed for things which are perishable! It is impossible to satisfy the Supreme
Lord—who is the inhibitor of this material world—by means of penances and austerities. Even
though I pleased Him thus, I prayed for the impermanent world. Alas! Just like a foolish and
poor man, who asks an emperor for a few broken grains of husked rice, I, too, had a similar
misled mentality and prayed for very insignificant transitory material things from the Lord.
Lord Çré Hari was ready to bestow the bliss of devotional service upon me, but I, foolishly,
asked for a proud possession.
Meanwhile, hearing the news of his son’s return, King Uttanapada very happily greeted
Dhruva into the kingdom. In time, the association of his saintly son helped elevate the King’s
consciousness. After some time, King Uttanapada installed Dhruva as the prince regent and
went to forest to perform exclusive devotional service unto the Supreme Lord.
Both Dhruva and Prahläda manifested ideal devotional service to the Supreme Lord at
a very young age. There are some unique features of the quality of each’s devotional service.

36
From the very beginning, Prahläda did not perform devotional service unto Lord Çré Hari for
any kind of materialistic gain or to obtain any kingdom. However, Dhruva engaged in
devotional service unto Lord Hari—having been tormented by the harsh words of his
stepmother—because he hoped to gain his father's kingdom and his favor. When Lord
Narsimhadeva offered His benediction to Prahläda, Prahläda replied, “The servant who desires
something in exchange for his devotional service to his master is not a servant, but a merchant.”
On the other hand, Dhruva had begun performing austerities with the hope of gaining a
kingdom. However, when he saw the lotus-eyed Lord Çré Hari, who asked him for a
benediction, Dhruva replied, “Oh Lord! I engaged in meditation upon You to gain a kingdom.
But now, I am blessed with Your darshan, which is very rare to obtain even for the demigods
and sages. While looking for mere pieces of glass, I found wish-fulfilling gems. I do not seek
any other benediction.” From the exemplary behavior of Dhruva, we can learn that pseudo
devotional service to the Lord in order to fulfill material desires is not pure devotional service.
Devotional service must be rendered for attaining exclusive and causeless service unto the
Supreme Personality of Godhead. Even if there is some residual desire in the heart, that desire
is eradicated by unadulterated, unflinching devotional service unto the Supreme Lord. But we
should always remember that we cannot obtain devotional service with ulterior motives in our
hearts. Extreme and unmotivated eagerness for devotional service vanquishes other material
desires from the heart and thus one attains to the stage of unalloyed devotional service.

15. The Ideal Monarch, Påthu

In the lineage of Dhruva Mahäräja, there was once a king named Anga, who had a son
named Vena. Since childhood, Vena was extremely cruel by nature. When he would go hunting
in the forest, people who saw him even from afar would run in fear, screaming, “Here comes
Vena!” Vena was so cruel and merciless that while playing with other boys his age, he did not
even feel the slightest remorse to kill them just like animals. King Anga tried many ways of
chastisement and reprimand in order to discipline his son and prevent such outrageous
behavior. However, all efforts were to no avail. King Anga was so pained by the actions of his
own son that he began to repent silently in his heart and decided to leave his kingdom.
Unbeknownst to all, including his wife, one night, the King left home. When people heard of
the King’s departure, everyone started searching for him all over the earth to try to persuade
him to come back. However, after a long and persistent search mission, there was still no sign
of the King. Everyone started giving up hope of ever finding the King.
In the absence of the King, the sages began advising Vena in different ways to give up
his evil behavior and engage instead in yagna in devotion to Lord Viñëu. However, Vena
rejected their sagacious advice and said proudly, “I am God myself. Who is the Lord of sacrifice,
Viñëu, anyway?” The sages could not tolerate such criticism against their beloved Lord Viñëu
and therefore, destroyed Vena.

37
 Vena’s mother, who had access to some mystic potency, preserved the dead body of her
son by a certain mantra. In the absence of a reigning King or his son, the kingdom fell into
sheer anarchy. Seeing the anarchic situation of the kingdom, the sages reasoned, “The dynasty
of the saintly King Dhruva should not end altogether in such a manner. Many saintly kings,
who were great devotees of Lord Viñëu, have appeared in this lineage.” Thinking in this way,
the sages rolled the two hands of Vena’s preserved body. From them, two personalities—a male
and a female—appeared, who were both part of Viñëu. The male personality was Påthu and the
female personality was Archi. In due course of time, Påthu Mahäräja was crowned king. Due to
his grace and in loyalty to him, mother Earth generously gifted the subjects of his kingdom by
producing various kinds of substances.
Once, when Påthu Mahäräja had begun performing an ashwamedha yajna,25 Indra—the
King of heaven—tried to steal the sacrificial horse. However, Indra—who had disguised
himself in the garb of a religious man—was defeated by the valor of Mahäräja Påthu’s son and
gave up the horse he had stolen and quickly disappeared from the scene.
In order to try to steal the sacrificial horse, Indra had put on many different garbs. Each
of these garbs is called päñaëòé,26 or ‘symbol of sin’. Personalities like Digambar Jains, Baudhists
in blood-red cloths, and kapalika27 etc. wear these päñaëòé garb.
When King Påthu understood Indra’s deceptive behavior, he prepared to kill Indra.
However, Lord Brahmä intervened and advised Påthu against taking Indra’s life. At that very
moment, the Lord of sacrifice Çré Hari, appeared with Indra in the sacrificial arena. The Lord
spoke to King Påthu, “Indra has obstructed your hundredth horse sacrifice. However, he is now
begging your forgiveness. Please forgive him.” When Mahäräja Påthu heard the Lord’s words,
he accepted them with bowed head as the order of Lord Çré Hari. Indra fell unto the feet of
Påthu and begged forgiveness.
Then, Lord Çré Hari desired to give Mahäräja Påthu a benediction. To this, Påthu said,
“You are the Lord of all the demigods who are empowered to give benedictions. Which
conscientious person will ask for benedictions desired by arrogant persons? Such enjoyable
things are available even to embodied dwellers of hell. If in the liberated state, there is no
opportunity to hear the nectarean glories of Your lotus feet from the mouth of Vaiñëavas, then
I do not even pray for liberation. The only benediction I am praying for is that You give me
thousands of ears with which I may hear Your glories. I do not desire anything else. When a
person somehow hears Your auspicious glories, even just once, in the association of great
saints—if he is not totally an animal or if he can comprehend things even a little—then he
cannot refrain from hearing Your glories.” This statement of King Påthu is accepted as the
crown jewel of all teachings by pure devotees.

25
Horse sacrifice
26
Another dictionary meaning of päñaëòé is a heretic.
27
An ascetic who worships the cult of Goddess Kälé.

38
 King Påthu—the monarch among Vaiñëavas—was staying in the land situated between
Gaìgä and Yamunä. Completely detached, he was ruling his kingdom—which was the whole
earth consisting of seven islands— with absolute power to enforce punishment for the sake of
serving Lord Çré Hari and the Vaiñëavas. His command was unresisted throughout the
kingdom. He never exercised his authority over brähmaëas (those who know Brahman) and
Vaiñëavas (the masters of all people). He was an ideal king, who kept the welfare of his subjects
in the forefront of his mind. He engaged his subjects in the service of Çré Hari; he glorified and
preached the topics of the Lord to them. He never viewed his subjects as mere instruments to
bring glory and luxury to himself. He never excused atheism of any kind. His nectarean
instructions to his subjects are described in Çrémad Bhagavatam (Chapter 4.21). There, he says
to his subjects, “By becoming resolute in perfecting service to Çré Hari, you should become
engaged in the service of the lotus feet of the Lord unconditionally, to the extent possible as
per your qualification, with body, mind, word, quality, and your own prescribed duty. My
subjects who worship the spiritual master of the world, Lord Çré Hari, in a resolute manner
bestow their mercy upon Me. Kings should never try to enforce their influence upon the self-
realized brähmaëa or Vaiñëava family, who are solely engaged in the service of Lord Viñëu. Let
me hold the dust of the feet of these self-realized personalities on my crown throughout my
life.”
By the order of the Supreme Lord, one day, the great sages headed by Sanat Kumära
visited the assembly of King Påthu. It was generally the custom that persons who are devoid of
any material desire did not meet a sense-gratifier or a king. However, Sanat Kumära appeared
in the royal assembly of King Påthu just to bestow his mercy upon such an exalted Vaiñëava
king. King Påthu served the sages personally in great humility, setting an example on how
Vaiñëavas are to be served. King Påthu spoke to them as follows, “If a house consists of items,
such as, water, grass, earth, householders, servants, and paraphernalia—which are all suitable
to serve worshipable saints like you—then, such a house is a really blessed gåha. Even if the
residents of such a house be poor, they are actually real householders and they are certainly
blessed. On the other hand, residents of houses that are not consecrated by the water which
bathe the feet of mahäbhägavatas bring fear of death, just like a tree resided by snakes. Even if
such houses are filled with ample wealth, their residents still live in fear. Oh Lords! We
foolishly consider subjects that are pleasant to our dull senses to be the most essential things.
This world is an arena of many tribulations. We have fallen into this world due to the reactions
of our own misdeeds. Is there any possibility of any good for us in such a world? I have strong
faith that you are the only well-wisher of the aggrieved people of this world. Therefore, please
kindly tell us how can auspiciousness can preside in this world.”
Sanat Kumära replied, “Oh King, you have a rare and unflinching inclination for the
glorification of the lotus feet of Madhuripu28 Çré Hari. With this kind of inclination, the dirt
of material desire gets washed away from the inner consciousness of the heart. With faith,
when one practices Bhägavata dharma, enquires about the Absolute Truth, engages in dedicated

28
The enemy of the demon Madhu, another name of Kåñëa.

39
service of Lord Çré Hari and His great saintly devotees, and hears and chants the topics of
Bhagavän, then attachment to glorification of the lotus feet of Lord Çré Hari develops. The soul
attains happiness by developing distaste for the association of dishonest people attached to
wealth, beauty, etc. and by leaving aside his own wealth and material aspiration and by
developing a preference for secluded life. One should not desire to reside even at a secluded
place where there is no possibility of drinking the nectarean topics of Lord Çré Hari from the
lotus mouth of saintly persons; otherwise, one will fall prey to gratifying his senses If one stays
in such secluded places where one cannot hear the glorification of Lord Çré Hari, then, He
(Kåñëa) is not pleased.
Nonviolence, living a life pursuing remission, performance of virtuous activities in
accordance with the guidance of a bonafide spiritual master, attentively discussing the
character of Lord Mukunda, sense control, relinquishing desire for sense gratification,
observing vows for the sake of Lord Çré Hari, tolerance toward other religions, not endeavoring
either to gain worldly possessions or to protect worldly possessions, tolerating dualities like
heat and cold etc., glorifying Lord Çré Hari who is the ornament of His devotees—by doing all
these activities, one’s devotion increases. This phenomenal world operates on cause and effect.
Renouncing this phenomenal world increases attachment to Parabrahman (Çré Kåñëa). It is
based on the soul (oneself) only that the body and other things become dear to us. If the soul
is neglected or degraded, then what else can be more seriously harmful to a living entity?
Anxiety after wealth and other objects of sense gratification is the root cause of destruction of
all human pursuits (dharma, artha, käma, and mokña). The knot of fruitive work in a devotee's
heart gets easily cut off when one remembers the beauty of the lotus leaf-like fingers of the
lotus feet of the Lord. On the other hand, however, impersonal yogés who simply control their
senses, although devoid of devotion to Lord Çré Hari, are not able to cut off this knot. Therefore,
rather than trying to control the senses as a separate endeavor, please simply engage in
devotional service to Lord Väsudeva. There is a lot of tribulation in the life of one who, without
taking shelter of the boat-like lotus feet of Bhagavän Çré Kåñëa, desires to cross over the ocean
of material existence by trying to control his senses through the process of meditation. Lord
Çré Kåñëa is the only recourse for crossing the ocean of material existence. Therefore, Oh King,
by taking the lotus feet of the worshipable Lord as a boat, please cross over this miserable and
insurmountable ocean of material existence.”
Mahäräja Påthu said, “Oh great sage, Lord Çré Hari is merciful to the poor and He has
shown mercy to me today. You were each commissioned as the bearer of His mercy. What
dakñiëä29 could I possibly offer to you? My body, kingdom, and so on are like remnants given
by saints like you. Just as a servant offers something to the king, I offer everything—including
my life, sons, house, family, wealth, kingdom, army, earth etc.—to you. Please mercifully
accept these.”

29
Offering of gratitude

40
 Mahäräja Påthu was detached from actions by offering the fruits of the actions to the
Lord. He got rid of pride that arises from a doership mentality, by knowing the transcendental
Lord as the only master of all work. By staying at home with empress Lakñmé and by roaming
around everywhere like sungod He never got entangled with matter. In philoprogenitiveness
He was Manu, in Lordship He was Brahmä, in consideration of truth of Brahman he was as
good as Brihaspati and was like Lord Himself in controlling over the senses. After offering the
earth to His son, Mahäräja Påthu went to the forest along with His wife. Sometimes He used to
eat roots and fruits, sometimes dry leaves and sometimes just by drinking water he used to
spend time. At the end He ate only air. To worship Lord Çré Kåñëa He performed such
superexcellent austerities. As King Påthu was engaged in service to Çré Bhagavan (Çré Kåñëa)
very quickly devotion to Çré Kåñëa arose in His heart.

16. King Präcénabarhi

Born in the dynasty of the great Vaiñëava emperor, Mahäräja Påthu, King Prācīnabarhi
was known for his heroism. He once performed a sacrificial ceremony that covered the entire
earth with ‘präcénägra’ grass (i.e., the auspicious kuça grass was spread in such a manner that
their tips pointed eastward). From this time onwards, he became renowned by the name
‘Prācīnabarhi’—named after the kuça grass. Prācīnabarhi had a wife named Śatadruti, from
whom he had ten sons. These sons were known as ‘Pracetäs’. When the ten sons were old
enough, King Prācīnabarhi sent them away from the kingdom to practice austerities.
Çré Närada Muni, the best among Vaiñëavas, could understand that King Prācīnabarhi’s
heart was too attached to fruitive work. Therefore, one day, he appeared before the King and
offered him some sage advice. Seeing the most exalted Vaiñëava, Çré Närada Muni, in front of
him, the King inquired from him, “An attached householder considers his wife, sons, and
wealth as ‘the ultimate truth.’ This is the reason that they wander the entire world in pursuit of
their desirable deeds but never attaining the ultimate truth. What is the solution for the welfare
of such souls?”
Çré Närada reminded Prācīnabarhi of the thousands of animals he had killed during the
sacrificial ceremony he had performed earlier and said to him, “Oh King! The many thousand
animals that you had mercilessly killed for the sacrificial ceremony are now burning with rage.
They are constantly remembering how you persecuted them and are eagerly awaiting to avenge
the miseries you inflicted upon them. Upon your death, they are eager to tear you into pieces
with iron horns. This is an apt time for you to hear an ancient allegory of King Puraïjana,
which I will now narrate to you. Please hear this from me.
There was once a famous king named Puraïjana, who had a friend. Nobody knew the
name and activities of his friend. King Puraïjana was in search for a suitable place to live.
Lustily, he began searching various different kinds of dwellings (various types of bodies) so he
could extract the maximum materialistic pleasures from such an abode. However, none of the

41
dwellings he found seemed fit for fulfilling his unlimited desires and wishes. Finally, one day,
during the course of his travel to the southern part of the Himalayas, his sight fell upon an
abode (the human body) consisting of nine gates (which is allegorically referring to the human
form). This abode (the human form) was adorned with walls (the skin), gardens (exterior
matter), castle (face), trench (goodness, passion and ignorance—the three modes), ventilators
(pores of hair follicles), and exit gate (eyes). The domes of the abode was built with heaps of
gold, silver, and iron (bile, mucus and air—the three components of body). Although various
wild animals lived in the forest, they were as non-violent as the sages (The enjoyable items
obtained due to pious activities by the living entity—named Puraïjana—are all non-
duplicitous). Therefore, nobody was afraid of entering the forest. While strolling in the garden
of that beautiful dwelling, King Puraïjana (the living entity) saw a beautiful young woman
(referring to the materialistic intellect) entering the forest. She had ten servants (the ten senses)
accompanying her. Each servant had hundreds of wives (that is, each of the senses was the
master of hundreds of other engagements). The charming lady was also accompanied by a five-
headed serpent (the life form manifested as five kinds of action) acting as her bodyguard.
The young girl (in the form of ignorance that puts the living entity in illusion) was
wandering in the forest in search of a proper husband (who would be no better than an
enjoyer). The glance of that young girl was like a sharpened arrow. Even so, the brave man
Puraïjana (the living entity who is interested in enjoying) addressed the lusty girl. He was
immediately pierced by the arrow of her glance and he began to be impatient. The woman also
became attracted to King Puraïjana and began to gently, “This would be an ideal place for my
residence. It is my good fortune that you have come here. It is evident to me that that you, too,
desire sensual pleasure, just as I do. Please accept all the enjoyable items that I am going to
present to you. Please stay in this city of nine gates for one hundred years.” In this way,
Puraïjana became a puppet at the hands of that charming lady for one hundred years. He
became so occupied indulging in various enjoyable matters with her that he forgot his
constitutional position.
One day, King Puraïjana picked up a large bow in his hands (which symbolizes his
doership and enjoyer mentality). He put on an armor made of gold (gold armor symbolizes the
mode of passion) and tied a quiver with inexhaustible arrows on his back (inexhaustible arrows
symbolize unlimited desires for enjoyment, beauty, pride, and material designations). Then, he
rode on a chariot (which symbolizes the dream-like material body) and went inside a forest
named Païca-prastha (Païca means five, symbolizing sight, taste, smell, sound and touch).
The commander of all the senses, namely the mind, followed Puraïjana. On that day, King
Puraïjana abandoned his wife (conscientious intelligence) and accepted the bow and arrow
(which symbolize attachment, enviousness, and the false pride of a doer). He moved about the
forest with pride for the pleasure of hunting (to extract pleasure from material objects). King
Puraïjana (the jéva soul) mercilessly killed many animals that day. After hunting many small
and big game, the King became exhausted with thirst and hunger (remorseful for his evil
deeds). Thus, he finally returned home (on the path of religion). When he arrived at his palace,
he could not find his queen at first. He began looking for her and found her lying despondently

42
on the bare ground. He touched her feet gently and began pacifying her by embracing her,
taking her in his lap, and inquiring about her moroseness. He apologized to her if he had
offended her in any way.In this way, King Puraïjana pacified his wife. Together, they began
enjoying each other again. In due course, his wife gave birth to eleven hundred sons
(symbolizing conscientious discrimination, doubts, etc.) and one hundred and ten daughters
(shyness, anxiety, worries, etc). Each son of Puraïjana’s, in turn, gave birth to hundreds of
sons. In this way, the King became attached to his family and became inattentive to the service
of the benefactor, the Supreme Personality of Godhead.
Finally, he met with what is never desired by people who are lusty—old age.
Unnecessary endeavor to serve the low-born—which manifests as mental and physical
ailments—and the daughter of time—old age—attacked the castle-like body of Puraïjana.
Puraïjana lost his bodily luster due to this attack. Puraïjana began to notice that his conscience
(in the form of his sons), sobriety (in the form of his grandsons), and his mind (along with its
presiding deities) all began to manifest unfavorable disposition toward him. What’s more, he
noticed his wife's love toward him dissipating (which symbolizes retrieval of intelligence). He
could not find any remedy for his condition even after applying various medicines (in the form
of mantras). Thus, cornered by the attack of various diseases (which is represented in the
allegory by an army of the low-born) and old age (the daughter of death), King Puraïjana found
himself no longer able to fight against the inevitable destruction of his castle-like body. In this
way, he left his body. At the time of his death, Puraïjana was unable to remember his one and
only benefactor, the Supreme Personality of Godhead. When he reached the abode of death, all
the animals that he had killed during his sacrificial ceremonies gathered around him, eager to
take revenge. Since Puraïjana was thinking of his wife when he died, he attained a female body.
After enjoying the heavens as a result of all the good deeds he had done, he was born as
the daughter of King Vidarbha—a gross materialist. Later, she got married to Malayadhwaja,
who was a devotee of the Lord. She and Malayadhwaja gave birth to a daughter (who
symbolizes the natural inclination toward the service of the Lord) and seven sons (who
symbolize hearing, chanting and associating with devotees). The sons grew up to being devoted
to the Lord by the process of hearing and chanting. When they were old enough, the saintly
king Malayadhwaja (who symbolizes a bonafide spiritual master dedicated to the service of Çré
Kåñëa) divided this whole world among his sons, considering ways to propagate Kåñëa
consciousness and facilitate devotional service like hearing, chanting, etc. He then left for a
solitary place called Kuläcala in order to fully devote himself to the Lord’s devotional service.
The daughter of Vidarbha also left everything and followed her husband. She was deeply
devoted to her husband, just like a devotee who is very favorable to his spiritual master. She
took refuge of renunciation, which was adorned with the spirit of devotion, and began to serve
her highly-realized husband in the matter of religiosity. When Malayadhwaja (in the form of
the spiritual master) left this planet, the daughter of Vidarbha took a vow of following her
husband. After carefully preserving her husband’s body, which was absorbed in the ultimate
state of trance, she decided to end her life by burning in the fire of separation. She began
remembering her husband’s qualities and became intensely eager to attain the service of her

43
spiritual master in the eternal abode by leaving behind all attachment to life. At that time, one
old benefactor (Çré Bhagavän) appeared in the disguise of a brähmaëa before the daughter of
Vidarbha (a female disciple very dedicated and extremely dear to the spiritual master), who
was in severe pain due to her separate from her husband. The brähmaëa began discussing her
constitutional position (the true position of all living entities), the position of the Lord, the
role of ignorance and illusion, and ways to get out of them to attain devotional service to the
Lord.”
After hearing this narration, King Prācīnabarhi asked Çré Närada about the significance
of the allegory of Puraïjana. Närada Muni explained the real meaning of each word one by one
as follows, “According to the fruit of action, the living entity is awarded different kinds of
birth—higher or lower. However, fruitive action can never eradicate the threefold miseries of
life. One cannot achieve the ultimate benediction without exclusive devotional service unto the
Supreme Lord. The only thing that can give birth to attachment to Çré Väsudeva is the constant
hearing of nectarean topics of Lord Çré Hari from the lotus mouth of saintly personalities.
Feelings of hunger, thirst, grief, illusion, fear, and feelings of misery due to various deficiencies
mostly go away as ancillary benefits of this kind of attachment. Fruitive action is never the true
conclusion of the Vedas. Çré Viñëu is the original personality of Godhead described in the
Vedas. That which increases inclination toward Lord Çré Hari is true knowledge. The only duty
of the living entity is to fix his mind on the consciousness of Lord Çré Hari by giving up all
kinds of attachment to the body and household paraphernalia. The so-called spiritual masters
are unaware of such truth of self-realization. Only a bonafide spiritual master can dispel all
doubts of a living entity.” Hearing this advice from Çré Närada, King Prācīnabarhi abandoned
all kinds of bad association. He went to the hermitage of the sage Kapila and began worshipping
the Lord in solitude. Eventually, he attained the lotus feet of Lord Çré Hari.

17. The Ten Pracetä Brothers

There was once a king named Prācīnabarhi who had ten sons. Each of the ten sons was
renowned by the name ‘Pracetä’ and each was very religious and of good character. Once,
following the order of their father, the Pracetäs set out on a journey towards the western
direction to practice austerities. On their way, they met with Lord Çiva. Çambhu, or Lord Çiva,
is most merciful and he, out of his mercy, began instructing the Pracetäs about the Absolute
Truth. One can learn many valuable things from those instructions. Lord Çiva said, “A person
who surrenders unflinchingly unto the lotus feet of Çré Väsudeva (Lord Kåñëa, the son of
Väsudeva) is very dear to me. By following prescribed duties for many births, one can bcome
qualified to attain the post of Brahmä, and with further qualification, one can attain me (Çiva).
However, one who is a devotee of Väsudeva can attain the Supreme abode of Lord Viñëu
immediately after leaving the present body. It is true that time personified destroys the entire
universe, but even time personified does not dare put one who is surrendered to the lotus feet
of Lord Väsudeva under its control. Such devotees do not waste their time talking about

44
ordinary matters of the kingdom of the world (heaven) if association of Vaiñëavas—who are
close associates of Bhagavän (Supreme Lord Kåñëa)—is available even for a fraction of a
moment. To them, even liberation seems very insignificant. The fortune of association with
devotees of Lord Çré Hari is the best sign of the Lord’s mercy. If one’s mind gets attracted to
pure devotees of the Lord, then the living entity can easily understand the tattva of Bhagavän
or the truth about the Supreme Lord, Kåñëa.” With these words, Lord Çiva gave the Pracetäs
prayers to be chanted to Lord Viñëu. As instructed by Lord Çiva, the Pracetäs faithfully chanted
these prayers to Lord Viñëu for ten thousand years. They completely pleased Lord Viñëu by
this prayer called the ‘rudra geeta,’ or a song sung by Lord Çiva (who is also known as Rudra).
This ‘rudra geeta’ is like a complete blossoming of the pure devotional prayer of Mahädeva
(Lord Çiva) towards Lord Viñëu.
Lord Viñëu appeared before the Pracetäs after ten thousand years. The Lord expressed
His special satisfaction not just of their pure devotional service but also of the real friendship
and cooperation amongst the brothers. He told them to ask Him for a benediction and
instructed them to engage in devotional service by entering into the order of household life.
Lord Çré Väsudeva said, “Those who submit all results of their actions knowing that Bhagavän
is the only enjoyer of all the results do all activities in a favorable mood of service. For those
who live discussing the topics of Bhagavän, staying in the order of household life does not
become a reason for bondage. Lord Çré Hari appears in a form that is ever increasingly fresh in
the hearts of those who hear of His qualities.”
The ten Pracetä brothers prayed together, “Oh Lord! Those upon whom Bhagavän—the
guide of Bhakti-yoga and the only goal—is pleased, cannot have any cherished benediction
other than praying for His mercy. Just like a honeybee who has tasted the pärijäta (asphodel)
flower will not taste honey from any other flower, pure devotees who have gained the Lord’s
lotus feet do not have anything more to pray for except for the honey of serving Those lotus
feet.” Praying for only one benediction from Bhagavän, the Pracetäs said, “Dear Lord! For as
long as we traverse this world—being bewildered by Your illusory energy birth after birth
according to our own karma—please give us the only benediction that we get the association
of Your devotees who are engaged in chanting Your glories. The eternal benefit one gets by
associating with—even for a short span of time—pure devotees, who are eternal associates of
the Lord is incomparable to heaven or even liberation. What to speak of the deplorable so-
called happiness of lording over a kingdom of this world! In the society of pure devotees, only
pure topics about Your Lordship are chanted. When one hears those topics, the thirst for sense
enjoyment can easily become pacified. Your personal associates—the devotees—wander all
over the world just to purify even the holy places of pilgrimage. Dear Lord, by virtue of a
moment’s association with Lord Śiva, who is very dear to You and who is Your most intimate
friend, we were fortunate to attain You as our ultimate shelter. You are the most expert
physician who is capable of treating the extremely incurable 30 disease of material existence.
Dear Lord, we have studied the Vedas; accepted a spiritual master; and offered respects to

30
Extremely incurable means which is very difficult to cure through treatment.

45
brähmaëas, advanced devotees, and aged personalities who are spiritually very advanced. We
have offered our respects to them, and have remained without envy toward any brother, friends
or anyone else. We have also undergone severe austerities within the water and have not taken
food for a long time. All these spiritual assets of ours are simply offered for Your satisfaction.
We pray simply for this benediction and nothing more.”
If every living entity accepts the ideals of pure devotion like the Pracetäs, then, one can
get eternal benefit. In Çrémad-Bhagavad-gétä, Çré Kåñëa says to Çré Arjuna, “Those who become
devotees of other demigods worship those demigods with faith.” The irregularity of such
persons needs to be specially noticed. Anything done in a wrong way is not pure devotion.
Bhagavän Çré Viñëu is the origin of everyone; He is the life of all demigods; He is the controller
of all controllers. Devädideva31 Mahädeva has set an ideal example of devotion to Viñëu by
always holding river Ganges—which is the nectar from the lotus feet of Çré Viñëu—on his head.
Mahädeva is always holding Anantadeva in the form of a snake on his head as a head ornament,
and as an ornament around his throat. He has become mad in love by singing the name of
Saìkarñaëa Räma in Ilävåta-varña along with Pärvaté. The Pracetäs served Çré Viñëu by accepting
Lord Çiva who is very dear to Lord Kåñëa. However, they did not accept Lord Çiva in an
incorrect and non-spiritual way by considering him to be an independent God. In other words,
they did not accept Çiva to be Lord Viñëu Himself, or think that only their names and forms
are different. This is why, their devotion is an exemplar of pure devotion.
By the order of Bhagavän Viñëu and Brahmä, the ten Pracetä brothers married a girl
named Märiñä, who had grown up under the guardianship of trees. Dakña, the son of Lord
Brahmä—who had committed an offence at the lotus feet of Lord Çiva—took birth from the
womb of Märiñä. After engaging in the household order of life for many years, the Pracetäs
eventually handed over all responsibility of home and their wife to their sons. Then, they left
home and went to a sea shore in the eastern direction. This was the same place where sage Jajli
had attained perfection. There, they came upon the sage of the demigods, Närada muni.
As soon as they saw Närada muni, they offered prayers at the lotus feet of the exalted
Närada muni with utter humility, “Oh, Prabhu! We have almost forgotten whatever our
Gurudeva Lord Çiva and Lord Çré Hari had previously instructed us. We got very attached to
household life. Please instruct transcendental knowledge onto us again.” Närada, out of
compassion for the ten brothers, spoke as follows, “That birth by means of which service to Çré
Viñëu takes place is the real birth. The only duty to be performed is any work through which
favorability towards service of Bhagavän is achieved. The topmost lifespan of anybody is that
in which service is rendered to Lord Hari. The purest mind and the truest words are those
mind and words through which service is rendered to Bhagavän. Without service to Çré Hari,
what is the result of birth, activities performed according to Vedic injunctions, or even a long
life like that of the demigods? Without service to Çré Hari, what is the use of any of the
following: hearing all of Vedänta; penances; elaborate explanations of scripture; jugglery of

31
This means the first of the demigods.

46
words; capability to infer meanings of different scriptures; strength; acute intelligence; or
dexterity of senses? What is the use of any of the following in which the senses of Çré Hari are
not pleased: eight-fold mystic power; knowledge; asceticism; study of scripture; vows;
detachment; and all kinds of other accomplishments? The soul of every living entity is Çré Hari.
He is merciful to such an extent that He gives even Himself. He is the form of ultimate bliss.
Just as pouring water on the root of a tree energizes the trunk, branches, twigs and all other
parts of the tree, and just as supplying food to the belly enlivens the senses and limbs of the
body, similarly simply through the performance of devotional service unto the Supreme
Personality of Godhead, all demigods, fathers, forefathers, etc. are automatically worshiped.
When we water a tree, we water it at the root; we do not need to separately water each branch,
leaf, or flower. Similarly, when we supply food to the belly, we do not need to separately feed
the eye, ear, nose, etc. Similarly, if Çré Viñëu—who is the root and life of all demigods—is
served, there is no need to serve any other demigod separately. Therefore, pure devotees serve
Bhagavän Acyuta, who is the root of all.
There is no material desire in the heart of pure devotees. Their consciousness is pure.
When they call upon Bhagavän, He responds to their call and comes to reside in their hearts.
Accepting subjugation to his devotees, Çré Hari does not go to any other place from there. Çré
Hari considers those materially detached persons, for whom Bhagavän is the only wealth, as
very dear and acknowledges their devotion as most pleasant. Therefore, Çré Hari does not accept
worship of those so-called ‘great personalities’ who are maddened by pride of scholarship,
wealth, aristocracy, etc., and who criticize the materially detached saintly persons.”
Hearing these instructions from the mouth of Närada muni, the ten Pracetä brothers
went to the abode of Lord Viñëu while meditating on the lotus feet of Çré Hari.

18. Bharata and Rantideva

In very ancient time, there was a king named Åñabhadeva, who is an incarnation of the
Supreme Personality of Godhead. He appeared as the son of Mahäräja Näbhi, a kñatriya. The
name of Åñabhadeva’s queen was Jayanté. Åñabhadeva had one hundred sons. In those days,
unlike the current practice of the son of a brähmaëa being automatically considered a
brähmaëa, caste and race were determined by one’s nature and character. If the son of kñatriya,
vaiçya, or çüdra had the symptoms of brähmaëa, he was counted amongst the brähmaëas.
Similarly, if the son of a brähmaëa demonstrated symptoms of a çüdra, he was considered as
çüdra; he was no more called a brähmaëa. Out of the hundred sons of Åñabhadeva, ten were
kñatriyas, nine were paramahaàsa devotees of the Lord, and eighty-one were brähmaëas. Out
of the ten kñatriya sons, Bharata was the best of all. It is his name that is glorified in the name
of the land that currently has India, which was called Bhäratavarña. The land was previously
known as Ilavrtavarsa.

47
 Åñabhadeva gave transcendental education and religious instructions to His sons.
Åñabhadeva’s instructions offer the ideal example of how a father should teach his son. 32
Åñabhadeva said to His sons, “Even dogs and hogs, who eat stool, are highly covetous
for sense gratification. Sense gratification is not the duty of a human being; service to the Lord
is the only duty of a human being. Service to great saintly persons is the doorway for liberation.
Those who are not attached to worldly things and who are always chanting the glories of the
Lord are certainly great. Please engage in service of such great souls, leaving aside attachment
to the body and the intelligence of ‘I’ and ‘mine.’ A person who sees a blind man going in the
wrong direction and still does not alert him is certainly very cruel. Similarly, a person who does
not alert people of the world as they pursue the path of attachment to the body is very merciless.
A guru is not a guru, a relative is not a relative, a father is not a father, a mother is not a mother,
and a demigod is not a demigod if such authorities cannot deliver the living entity from the
death-like material existence by giving instructions on bhakti. It is for this reason that we see
that in the past, Bali Mahäräja rejected Çukräcärya who was his so-called guru, Bibhéñaëa
rejected his elder brother Rävaëa, Prahläda rejected his father Hiraëyakaçipu, Bharata rejected
his mother Kaikeyé, King Khaöväìga rejected the demigods, and the wife of the brähmaëas
rejected their yajïic brähmaëa husbands to engage in the service of the Lord because the so-
called guru, relative, husband, father, mother, or demigod created an obstruction in their
service to the Lord.”
Not long after Bharata had received such education from his father that he began ruling
the kingdom for some time. Ultimately, though, he left household life and entered into the
hermitage of Pulahä and there, engaged in the service of Lord Väsudeva. His hermitage was
situated near the river Gaëòaké. There are large quantities of Näräyaëa-çilä available in that
river. Staying in seclusion, in the groves of the hermitage of Pulahä, Mahäräja Bharats used to
serve the Lord with different kinds of flowers, leaves, basil, fruits, and roots. He was so
engrossed in the Lord’s service that physical symptoms of the amplification of his love for the
Lord were visible, such as, trembling of the body, tears flowing from his eyes, delirious thrill
(in the mode of pure goodness), etc.
One day, as Mahäräja Bharata was sitting on the bank of river chanting the Holy Name,
a pregnant deer came to the bank of the river and started drinking water. Just as the deer was
drinking water, some distance away, a lion suddenly began roaring loudly. The deer became
fearful for her life, and tried to make a dash to the other side of the river by jumping into the
water. While trying to cross the river, the deer gave birth to a baby deer, but unfortunately, she
did not survive herself. Mahäräja Bharata could see that the breed in the womb of the deer was
now floating helplessly in the river stream.

32
The instructions of Åñabhadeva to His sons appear in the Fifth canto, Fifth chapter of the Çrémad-
Bhägavatam.

48
 Could there be any stone-like heart that would not have melted by such a heart-
wrenching scene? Mahäräja Bharata was moved to action. To save the deer calf, Bharat stopped
his glorification of the Lord’s name, and thought,
“nünaà hy äryäù sädhava upaçama-çéläù kåpaëa-suhåda evaà-vidhärthe svärthän api
gurutarän upekñante.
Even though one is in the renounced order, one who is advanced certainly feels compassion
for the suffering living entities. One should certainly neglect his own personal interests to
protect one who has surrendered, although they may be very important.”
—Çrémad Bhägavatam 5.8.10
Thinking in this way, Bharata rescued the helpless deer calf from the river stream and
very carefully started serving it day and night. He was always thinking of the deer, so much so
that at the time of death, he thought of the deer calf sitting and lamenting next to him as if like
his own son. His consciousness was so attached to the deer calf that, even after becoming a
sannyäsé and leaving home, he was meditating on the calf. Thus, when Bharata left his human
body, he accepted a deer body in his next life.
Although Bharata helped the helpless deer, he did not consider the living entity to be
Näräyaëa; he did not consider living entities to be God; he did not imagine the poor and the
helpless as Näräyaëa. That was to his credit. It is because of this that repentance and memory
of service to the Lord arose in his heart within a short span of time while he was still in the
body of a deer. The deer-bodied Bharata repented thus, “Alas! What a tribulation! I got deviated
from the path of intelligent people. I had left all association and came to the solitary forest. I
was able to fix my mind on Väsudeva by practicing devotional service for a long time, by
earnestly hearing and glorifying the name and quality of the Lord, by remembering Him, and
other processes. Yet, all that dwindled along with the deer calf! I am a fool!”
Even in a deer’s body, as this good intelligence arose in Bharata’s mind, he left his
mother deer and the Kälaïjara mountain in which he was born as a deer. He proceeded to the
hermitage of Pulatsya and Pulahä. There, he left the deer body and got the body of a brähmaëa
in his next life. The brähmaëa Bharata remembered his past life. He refrained from meeting any
materialistic persons for fear that he may fall down again due to bad association. In order to
protect himself from others, he lived as if he were a mad, dimwitted, dumb fool. Internally,
however, he was absorbed in the service of the Lord.
One day, in the dead of night, Bharata (known in that life as Jaòa Bharata) was guarding
a grain field. At that time, some associates of a bandit leader came and captured Jaòa Bharata
to sacrifice him in the worship of Bhadrakälé. As the dacoits were getting ready to sacrifice him
to the demigoddess, she appeared from the idol in a fierce form and cut the dacoits with their
own swords in order to protect the devotee.
One time, the King of Sindhu and Sauvéra, Rahügaëa was going to the hermitage of
Kapila. It so happened that the King’s chief palanquin carriers needed another carrier. They

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happened to see Jaòa Bharata looking like a worthless fool. Forcefully, they engaged him in the
task of carrying the King’s palanquin. The prideless Jaòa Bharata carried the palanquin without
any protest. However, his compassion was such that he feared that some living entities may be
harmed when he was walking, he walked very slowly and deliberately. The speed with which
Jaòa Bharata was walking was obviously much slower than that of the other palanquin carriers.
Naturally, then, the palanquin was wobbling unevenly.
The King inside the palanquin was very annoyed with the palanquin carriers. Inferring
that the new palanquin carrier, Jaòa Bharata, was to be blamed, he started reprimanding Bharata
and threatened him with punishment. In response to the King’s words filled with pride,
Bharata began speaking about profound truths.33 The King was taken aback to see this foolish-
looking palanquin carrier talking about such elevated subjects like a learned person. Bharata’s
words awakened his consciousness, and the King begged for Bharata’s forgiveness. If great
personalities are insulted, even persons as great at Lord Çiva will be destroyed.
Bharata said to King Rahügaëa, “The forest of this material world is insurmountable.
Living entities, bound by the influence of mäyä, suffer the resultant reactions of their own
actions. In this forest, there are six plunderers in the form of one’s senses, wife and children,
etc. Just as in a deep forest, there are flesh and blood-eating foxes, dogs and tigers, similarly
there are such six plunderers in the forest of material life. As a tiger cunningly steals the sheep,
in this forest of material life, clever foxes, like one’s son or wife, also say ‘you are my father’,
‘you are my husband’ and in this way, by entering into one’s house-like heart, they steal the
intelligence of the living entity. Being situated in familial attachment, one gets angry with one’s
wife or son due to hunger. In this place, there is punishment and three-fold misery. Those who
are proud thinking ‘this land is mine’ give away their life by fighting amongst themselves. Some,
in association with their wives and allured by her sweet words, enjoy so-called happiness and
desire to see the face of a son. Sometimes, one may be fearful of the passing time and associate
with a deceptive and wicked-minded heretic. Hey Rahügaëa! Relinquish your material
attachment and engage in the service of Lord Hari.”
Having received the association and instructions from the mahäbhägavata Bharata, King
Rahügaëa understood the non-permanent nature of this world and that the only way to
ultimate happiness was service to Çré Hari. He was therefore able to reject the identification of
the self as the body and surrendered completely to Çré Hari.
Due to his avarice for serving the Supreme Personality of Godhead, King Bharata—even
while in his youth—was able to very easily renounce his very beautiful wife, son, well-wishers,
kingdom, and other material possessions, which are certainly very difficult to give up. He
considered heaven and even liberation to be insignificant. For him, only service to Lord
Näräyaëa was the essence. It is offensive and actually suicidal to considering the poor, helpless

33 The instructions given by Bharata to Rahügaëa is described in Çrémad-Bhägavatam Fifth canto, from
the tenth through fourteenth chapters.

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animals, or other living entities to be Näräyaëa. Bharata realized that. That is why, while living
in the deer body, he chanted these words, “I surrender to the Lord of mäyä, the indweller in
all, Lord Hari”.
nārāyaṇāya haraye nama ity udāraṁ
hāsyan mṛgatvam api yaḥ samudājahāra
—Çrémad-Bhägavatam 5.14.45
While Bharata was leaving his deer body, he was chanting aloud, “Obeisances to Sri
Hari Näräyaëa. (I am surrendering to Näräyaëa.)”
Along with Bharata, the character of another great soul has been discussed by the
äcäryas. His name is Rantidev. He was a great charitable king. He was not a sannyäsé like
Bharata, but he was a superlative vaiñëava householder. He engaged all his money and wealth
in the service of the devotees of the Lord. Even while he would be fasting himself, he used to
always satisfy others with Viñëu prasädam. He was so benevolent that sometimes, the King
would give away everything. Not having any material possession, he would fast along with his
entire family, sometime for more than a month without drinking water! Regardless of the living
entity, he used to satisfy everybody with the Lord’s prasädam and would try to ignite devotion
to Lord in their heart. His prayer was-
na kāmaye ’haṁ gatim īśvarāt parām
aṣṭarddhi-yuktām apunar-bhavaṁ vā
ārtiṁ prapadye ’khila-deha-bhājām
antaḥ-sthito yena bhavanty aduḥkhāḥ
“I do not pray to the Supreme Personality of Godhead for the eight perfections of
mystic yoga, nor for salvation from repeated birth and death. I want only to stay among all
the living entities and suffer all distresses on their behalf, so that they may be freed from
suffering.”
—Çrémad-Bhägavatam 9.21.12
Seeing that Rantideva’s heart was so moved by the sorrow of others, Brahmä and other
demigods, and Viñëumäyä tested him. They presented many temptations to him. But King
Rantideva wound pay obeisances to such temptations from afar and with devotion, would fix
his consciousness only on the Supreme Personality of Godhead, Väsudeva. 34
The close associate of Çré Caitanyadeva, Çréla Jéva Gosvämé prabhu, has given a very
valuable instruction after comparing the character of Bharata and Mahäräja Rantideva. He said,
“Bharata had difficulty because he left the service of the Lord to serve the body of a living entity.
The real path of auspiciousness is to try to do good to the soul of the living entity. Living entity

34 sa vai tebhyo namaskṛtya /niḥsaṅgo vigata-spṛhaḥ/vāsudeve bhagavati/bhaktyā cakre manaḥ param/

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is eternal servant of the Lord. Since Bharata forgot this real service, he endured bodily and
mental tribulations. In reality, to deliver a living entity from tribulation, the seed of the
tribulation—that is to say, ignorance or mäyä—needs to be eradicated. That ignorance can be
destroyed by hearing and chanting of the topics of the Lord. Such such hearing and chanting,
the situation of one’s eternal form is awakened. By gaining wealth, poverty is automatically
eradicated. Similarly, by gaining the wealth of eternal service to the Lord, ignorance is
automatically removed. Rantideva did not want to benefit the body of other living entities by
being moved by the external sorrow of the living entities. He fixed his mind on Lord Väsudeva
with devotion. Demigods brought many temptations to him, but he did not get fascinated by
them; he did not desire for the happiness of liberation, what to speak of material sense
gratification. He especially tried to ensure that all living entities get engaged in the service of
the Lord.
Therefore, those who want to gain real auspiciousness will try to help others in such
way that their soul is benefited. They will ensure that there is opportunity for hearing and
chanting of the topics of Çré Hari; they will try to eliminate the famine of chanting of the Holy
Name so that everybody can be enriched by the wealth of service to Lord Kåñëa. By temporarily
benefiting the body and mind of another, one cannot extricate the eternal deficiency of that
living entity. All deficiencies gets abolished if one becomes rich by the wealth of service to Lord
Hari.
“King Rantideva had no ambition to enjoy material benefits from the demigods. He
offered them obeisances, but because he was factually attached to Lord Viñëu, Väsudeva, the
Supreme Personality of Godhead, he fixed his mind at Lord Viñëu's lotus feet.”
—Srimad Bhagavatam 9.21.16

19. Ajämila
In the country of Känyakubja, there once lived a brähmaëa named Ajämila. He married
a çüdra lover, by whose continual bad association, all his good conduct gradually eroded.
Ajämila became so deviated from the path of goodness that he started to maintain his family by
employing various evil means and engaging in atrocious occupations. He passed eighty-eight
years of his life in this way.
Old Ajämila had ten sons, of which the youngest was a little boy named Näräyaëa.
Näräyaëa was the apple of both his parents’ eyes. Old Ajämila found immense joy in the
inarticulate babble of his sweet-tempered child, and found himself enamored by his son’s
childish play. Whatever Ajämila liked to eat or drink, he always made sure to give some
portions of it to his son, Näräyaëa. Ajämila was very attached to that child.
While he was passing his life in this way, one day, Ajämila found himself lying on his
deathbed. Even at the time of death, Ajämila was thinking of his son, Näräyaëa. Suddenly,

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Ajämila saw three terrible-looking persons (yamadütäs) approaching him to take him (the soul
in the body) away. Confused, he began calling loudly for his son, who was playing some
distance away. ‘Näräyaëa! Näräyaëa!’ Hearing the name of their Lord from the mouth of
Ajämila, some close associates of Lord Näräyaëa ( Viñëudütäs) appeared there. They considered
this dying man’s chanting of the name of the Lord offenceless (nämäbhäsa chanting). However,
they saw that the Yamadütäs were pulling the soul (Ajämila) from the core of the heart of the
body of Ajämila. Immediately, the Viñëudütäs prohibited the Yamadütäs from doing so. The
Yamadütäs asked the Viñëudütäs, “Why are you obstructing the order of Dharmaräja Yama (the
Lord of Death)? All of you are very attractive and have four hands, each long enough to extend
to your knees. The resplendence of your bodies is illuminating all directions. Who are you?
Whose attendants are you? Where have you come from, and why are you stopping us from
arresting this sinful Ajämila? We are the servants of Dharmaräja. Why are you stopping us?”
The Viñëudütäs smiled and with grave voice said to the Yamadütäs, “If you are truly the
order-carriers of Dharmaräja, then please tell us the real form of religion as well as the
symptoms of irreligion. Please tell us how punishment is determined and who the right
candidate for punishment is.” The Yamadütäs replied, “Whatever is prescribed as duty in the
Vedas is religion and anything contrary to that is irreligion. We have heard that the Vedas are
Näräyaëa Himself. Sin and piety are both possible for fruitive workers because they are engaged
with the three modes of material nature. Embodied persons cannot refrain from some action,
even for a fraction of a second. The kinds of action one engages in while on this earth and the
extent to which one engages in religious or irreligious activities determines both the type and
extent of the reaction he receives in his next life. The all-knowing Yamaräja (Dharmaräja
Yama), who is comparable to Brahmä, can see the previous conduct of all living entities from
his residence and he accordingly administers judgment. In his early years, Ajämila was a good-
natured person, learned in scriptures. However, due to the influence of bad association, he fell
down. Eventually, he lost all discrimination of good and bad, and engaged in various sinful
activities. He never underwent any atonement for all the sins committed. Therefore, we will
take him to Yamaräja, who carries a mace. After receiving due punishment commensurate with
his sins, Ajämila will be purified there.”
Hearing this, the Viñëudütäs regretfully said, “Alas! Alas! An unenlightened citizen is
like an ignorant animal sleeping in peace with its head on the lap of its master, faithfully
believing in the master’s protection. If injustice is seen in the saintly souls like Yama, then
where can the living entity go to seek shelter? A person who does not deserve any punishment,
is being punished. By taking the name of ‘Näräyaëa’ at the time of death, this brähmaëa has
atoned for sins of not only this life but millions of lifetimes. The nämäbhäsa (one level in
chanting the names of Lord) chanting of Lord Sri Hari is the best atonement for all kinds of
sins. If anybody utters His Holy Names, the Lord considers thus of such a person: ‘This person
is my own. I will have to protect this person by all means.’”
Through atonement prescribed in scriptures, there may be temporary peace due to
nullification of reactions of one’s sins. However, the tendency to commit sin again is not

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destroyed from the root. Therefore, such a person engages in sinful activities again. By simply
a glimpse of chanting the Holy Name (i.e. nämäbhäsa chanting), even the tendency to sin, or
the root of sin, is completely uprooted. The heart gets purified by becoming devoid of sinful
tendencies. In any form and in any condition, if the Holy Name is chanted, that is never
fruitless. From such chanting, one can obtain the ultimate auspiciousness and all
inauspiciousness is removed. Religious activities, such as, austerities, vows, and charitable acts
cannot remove the dirt from the heart in the manner that nämäbhäsa chanting of the Holy
Name does.
On this earth, one may be able to appreciate that there are different kinds of fear in
committing a sin. For instance, one may be punished by the king, criticized by people in
general, or suffer consequences in hellish planets. However, even after seeing, knowing, and
understanding that there could be punishment, people still feel compelled to engage in sinful
activities over and over again. They may commit sin even after going through the process of
atonement. Therefore, how can atonement, such as, a twelve years’ vow, even be called an
atonement? One may desist from committing sinful activities for some time, but on another
instance, one is drawn to engage in sinful activities again. This is why, ‘fruitive atonement’ is
as meaningless as an elephant bathing. An elephant trainer can force the elephant to take bath
in the river to wash away all the dirt on its body. However, as soon as the elephant gets to the
bank of the river, it sprinkles dust all over on its body. A similar situation exists for one who
has a sinful tendency at heart. If the root of sinful tendency is not destroyed, whatever stringent
atonement one may undergo to get rid of a sinful reaction, one will again be involved in sinful
activity at some point. The reaction of one fruitive action cannot be destroyed by another
fruitive action. Just as sinful conduct is fruitive action, atonement—such as, candräyan—is also
fruitive action. If deep-rooted ignorance is not destroyed, one may be able to absolve the
reaction of one sinful activity through different processes of atonement. However, bad
impressions in the heart causes new sins to sprout over and over again. Such atonement can be
compared to bamboo bushes getting destroyed by fire. Such atonement may include:
concentration of mind, controlling external and internal senses through celibacy, charity,
speaking truth, cleanliness, nonviolence, abstinence, chanting, and regulation. All of these
processes can eradicate sin. However, just as after the bamboo bushes have been burnt to ashes,
at an opportune time, we find that the shoots will again re-grow. It means that the fire had not
burnt the roots. Similarly, celibacy, charity, cleanliness, penance, etc. cannot destroy the root
of sin.
However, those who have taken shelter of Lord Väsudeva, by dint of unalloyed
devotional service, such persons can easily destroy the sin from its root along with its ancillary.
Just as we see that when the sun rises, all the piled-up snow melts until there is none left,
similarly, if unalloyed devotional service arises in the heart of a living entity, there cannot be
any sinful tendency. The sun’s main function is to give light, but along with that, even the cold
is destroyed. In the same way, when the unalloyed devotional service arises, love appears in

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the heart of the living entity, and as a secondary result, ignorance and sinful tendency are
destroyed immediately.
“There are two types of sins: 1) unmanifested (aprärabdha); and 2) manifested
(prärabdha). Those that remain in our consciousness as unmanifested and the reaction to
which are not yet materialized are called aprärabdha (unmanifested) sin. Aprärabdha sins are
beginningless and unlimited. Reactions to those sins which have begun to manifest ( ärabdha)
are called prärabdha sin. It is due to the influence of prärabdha sin that one gets birth in a low-
caste family, etc. In the Padma Puräëa, there are four types of sins mentioned: 1. phalonmukha
(begun to manifest); 2. béja (seed); 3. küöa (tendencies); and 4. aprärabdha (unmanifested)
Phalonmukha means prärabdha, i.e. the fruits such sins have begun fructifying in a real way.
Béja is the desire to get engaged in sinful activities; this is the reason for readiness of manifested
sinful reaction. Küöa is the cause of readiness of béja `or sinful desires. Aprärabdha-phal or
unmanifested fruits are those for which the procedure of küöa (sinful tendency) has not yet
started.
Frost is destroyed immediately even with the slightest contact with the sunray; it does
not even require as much sun as is required to melt snow. Similarly, just a glimpse of bhakti
(äbhäsa) is enough to destroy sin. No amount of penance or atonement activities can purify a
person as much as he/she can be purified with taking association of a pure devotee for even a
moment and by taking shelter of Çré Kåñëa though service. Even if all the rivers join together,
they cannot purify a pot of alcohol. Similarly, great fruitive atonement cannot purify a person
who is averse to the service of Näräyaëa. In this world, those people who have even just once
absorbed their consciousness on the lotus feet of Kåñëa; whose minds have become even just a
little devoted towards the qualities of Çré Kåñëa, for such persons, all atonements have been
performed by the glimpse of the attachment towards the Supreme Personality of Godhead. Such
persons do not see Yama or his servants, even in their dreams.
Ajämila has not only atoned for his sins in this lifetime; by the influence of a glimpse of
the Holy Name, he has atoned for sins he has committed in millions of other lifetimes. What’s
more, he has uttered the names of Lord Hari, which is the all-auspicious means of getting
liberated. The äbhäsa (glimpse) of the Holy Name of Lord Viñëu is the best form of atonement
even for those who steal gold and other valuable things, those who drink alcohol, or those who
kill brähmaëas, or are intimately involved with the wife of one’s spiritual master, kill a woman,
kill a cow, kill one’s father, kill the king, or commit whatever other abominable sins there are.
The Lord considers that it is His duty to provide all protection to whoever it is that chants His
Holy Name. However, it is a great offence if someone uses the weapon of the Holy Name for
the purpose of engaging in these sinful and wicked activities, thinking, ‘Since any kind of great
sins can be destroyed by the glimpse of the Holy Name, let me commit sin again and again. By
chanting the holy sound vibrations, I will rid myself of the reactions of those sins!’ This offense
is called sinful tendency by the strength of the Holy Name ( nämno baläd yasya hi päpa-
buddhiù). Persons who thus misuse the Holy Name are never protected by the Holy Name;
they are deceitful offenders. They are unforgivable offenders at the lotus feet of the Holy Name,

55
causing more inauspiciousness to themselves and unto others. There is no respite for us if we
deceive and try to engage in transaction with Him who is our only protector.
Even though Ajämila engaged in many sinful activities, he did not commit an offense of
any kind against the lotus feet of the Supreme Personality of Godhead. Therefore, when he
uttered the Holy Name, it was considered as a glimpse of the Holy Name and not an offense.
‘The Lord is my only master. He has full consciousness and I have infinitesimal consciousness.
Every living entity is His eternal servant. I am not the body or the mind. This material world is
my purifying jail.’—this kind of knowledge is called sambandha-jïäna. Until the awakening
and realization of such kind of knowledge does not take place in the heart—by the mercy of
spiritual master—the chanting of the Holy Name is considered a glimpse of the Holy Name
(nämäbhäsa).
The nämäbhäsa chanting of the Holy Name are of four kinds: 1) indicative ( sanket); 2)
joking (parihäsa); 3) disgrace (stobha); and 4) neglect (helä). The first one—indicative—is
again of two types. The first type of sanket nämäbhäsa is taking the name in gross intelligence
indicating or targeting Viñëu. Ajämila had this kind of indicative nämäbhäsa. Even though he
was initially calling his son but in that, there was an indication of Lord Näräyaëa. Lord Viñëu
appeared on the path of his memory. After this nämäbhäsa arose, he became free from the
world and leaving aside all sorrow, he was doing devotional service to Lord in solitude. In
second type of sanket-nämäbhäsa or indicative nämäbhäsa, other kinds of material things are
targeted while trying to utter the names of Viñëu. Just like when the Muslims use the word
‘Haram’ or ‘Ha!’ ‘ Ram!’ they are addressing Viñëu even though they target another living entity.
An example of the second type of nämäbhäsa chanting, or taking the names of Sri Kåñëa
jokingly, is seen in Jaräsandha. The word ‘stobha’ means disgrace or meaningless word or
gesticulation. The Mahäjanas state that Çiçupäla had this nämäbhäsa. The word helä indicates
neglect. This kind of nämäbhäsa is possible by the materialistic, infidel, or a person of indolent
nature if they do not have any offence of any kind. Joking (parihäsa) nämäbhäsa is slightly
freer from flaws than indicative (‘sanket’) nämäbhäsa. Disgrace (stobha) is filled with more
flaws than joking (parihäsa). Neglect (helä) is even more faulty than disgrace (stobha). Out of
all the different kinds of piety, nämäbhäsa is considered to be the paramount piety of the living
entity. Nämäbhäsa is most efficacious than any other kind of piety, vows, yoga, and all other
kinds of auspicious activities. By means of nämäbhäsa, purification of consciousness,
destruction of sins, easy deliverance from the material world and from the cycle of repeated
birth and death, and eternal auspiciousness emerge.
Another kind of nämäbhäsa or pratibimba nämäbhäsa is considered amongst the
offenses. We have experienced that sometimes, light reflected from the surface of the water
may surge from something on the water and may appear to be displaying from there. This
example can be compared with pratibimba (which means reflection) nämäbhäsa. The
resplendency of the Holy Name reflecting from the lake resembling mäyäväda can be called
reflection nämäbhäsa. From anartha related to ignorance comes shadow (chäyä) nämäbhäsa

56
and from anartha related to evil knowledge comes reflection (pratibimba) nämäbhäsa. In reality
this reflection nämäbhäsa should not be labeled as nämäbhäsa; it is in fact an offense to the
Holy Name. If someone pretends to be taking the Holy Name while harboring mäyäväda in the
heart—in other words, considering Kåñëa’s name, form, qualities, entourage and pastimes as
temporary or fictitious—this is reflection nämäbhäsa, or one of the ten offences against the
Holy Name, specifically the sixth offense.
Some Mahäjanas say that Ajämila chanted nämäbhäsa and destroyed all his sin on the
day that he first called his son by the name of ‘Näräyaëa.’ By the first utterance of the name of
‘Näräyaëa,’ Ajämila chanted nämäbhäsa when he gave his son the name ‘Näräyaëa’ for the first
time during the name-giving ceremony. Thereafter, whenever he uttered the names of
Näräyaëa, they were all part of his devotional service. However, it is seen that even after the
nämäbhäsa chanting of the Holy Name during his son’s name-giving ceremony, Ajämila did
not refrain from sinful acts. Attracted to and in association of a low-class maidservant, he
committed many sinful activities. This seeming conundrum can be resolved by the example of
a tree. While the process of fructification for a tree starts quite a long back, actual fructification
happens in due course of time. In the same way, although Ajämila’s first utterance of ‘Näräyaëa’
during his son’s name-giving ceremony was nämäbhäsa, it was only at the time of leaving his
body that the fruit of his nämäbhäsa chanting was fully fructified.
Some people may distort this principle and imagine uttering the names of the Holy
Name as Holy Name and consider it to be nämäbhäsa. Such people may indulge in further
sinful activities on the strength of Holy Name and consider whatever kind of tendency to sin
and wickedness that they have to be simply the interval between the seed and the fructification
of the tree. It must be noted that not everybody is, in fact, Ajämila. From an external vision, if
the activities of Ajämila is equated to the wickedness of a person with anartha and if such
activities are supported by the example of Ajämila, then there will be delay in uttering the pure
Holy Name of the Lord. If one supports the wickedness of a person with anartha—particularly
by citing Ajämila, Bilvamaìgala, or others—there will be offence in the form of sinful
engagement on the strength of the Holy Name. For liberated persons, those so-called
wickedness is not a matter of fault; however, for conditioned persons, these cannot be an ideal
example. Therefore, some Mahäjanas have come to the conclusion that if the last uttering of
the name ‘Näräyaëa’ by Ajämila at the time of leaving his body is considered as nämäbhäsa,
then there will not be any opening left for the ordinary insignificant living entity to run towards
the path of auspiciousness. Theoretically, there is no difference between the previously spoken
conclusion and this later conclusion. But in the latter case, more caution has been adopted for
the devotional practitioner with anartha.
In the Holy Name of Lord Hari, all potencies are vested. Any persons who at the end
utters the word “Hari”—whether he is fallen from a higher family, deviated from the path while
traversing, has a broken body, is inflicted by snake bite, or distressed by the disease of old age,
injured due to being beaten up by sticks—such persons need not have to suffer in hell. The
great saintly persons have prescribed heavier atonement for heavier sins and lighter atonement

57
for lighter sins. There may be such provisioning in regards to atonement. However, there
cannot be any such provisioning for the chanting of the Holy Name. Just by remembrance of
that name, the sinful person gets rid of all sins.
All the sins of the sinner can get destroyed by such atonement processes as, penance,
charity, vows, etc. However, such means do not eradicate the dirtiness in the heart or the
impressions rooted in the heart in the form of tendency to sin. Only by devotion in the form of
hearing and chanting the topics of the Lord can consciousness get purified in every way. In
the same way as fire burns grass, if someone knowingly or unknowingly chants the Holy Name
of Lord Viñëu, it destroys all sins of the chanter. Even when a medicine is taken unknowingly,
it shows its powerful effect. Similarly even though the Holy Name is chanted unknowingly, it
shows its potent power.
The associates of Lord Viñëu freed Ajämila from the ropes of Yama and protected him
from death. The Yamadütas narrated the incident from end-to-end to Yamaräja after returning
to Yamaloka.
Meanwhile, Ajämila after coming to normalcy, prayed to the Viñëudütas. However, they
immediately disappeared. Hearing the pure Bhagavad-dharma in the conversation between the
Yamadütas and Viñëudütas, Ajämila became devout towards Çré Hari. He became immensely
repentant of his past foul misdeeds. Damning himself hundreds of times, he the following vow:
“Identifying oneself with the inert body is the root of all desire for sense enjoyment. From the
desire for sense enjoyment arises attachment to illusory auspicious and inauspicious activity,
which is the binding force for the living entity. I will remove this binding by service to the
Lord. The illusory energy of Lord Çré Hari has subdued me in the form of lust. I am lowest of
mankind, being driven arbitrarily by that lust like a subdued animal and dancing to its tune.
By the association of the associates of Lord Viñëu and by chanting His names, my consciousness
has been purified. No more will I get enchanted by false temptation. I will not fall down in the
world filled with great darkness of ignorance. Now, by renouncing my attachment to body and
household paraphernalia, I will fix my mind on the lotus feet of Çré Viñëu.
A resolute renunciation and devotion had awakened in Ajämila by just the few moments
of association of the Vaiñëavas. Being freed from the ropes of affection toward his sons and
others, he went to Haridwar and engaged himself in the service of the Lord. There, he was able
to once again see the same four great personalities—the associates of Lord Viñëu who had
rescued him earlier. After praying to them, Ajämila immediately left his body in the holy place
of Haridwar and immediately got his eternal form as the Lord’s servant.
When one hears this anecdote of Ajämila, one should not think that this kind of story
is imagined in order to excessively glorify the Holy Name. Some people say, ‘Many people chant
the Holy Name hundreds of times. Yet, their desire for the material world does not subside;
they do not get freed from sin and wickedness. How can we, then, understand that there is such
power in the Holy Name? How do we think that the example of Ajämila is true? This kind of
exaggeration exists in the Vaiñëava family, even at the cost of such imaginative stories.’ This

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kind of consideration is called arthaväda—things are told as imagination for over-glorification.
There is no offender greater that those who think that the excellence of the Holy Name is over-
glorification, or those who consider other process of devotional service to be the same as the
congregational chanting of the Holy Name (i.e., the congregational chanting of the Holy Name
is just another process of devotional service). Their hearts will never be attracted to the Holy
Name. In the Çrémad-Bhägavatam, the prominent commentator Çréla Viçvanätha Cakravarté
Öhäkura has said:
“namabhasbolenajamilo duracharopi vaikuntha prapitastathaiba smartadah,
sadacharah shastragnya api bahusho namgrahino pyrthyobad-kalpanadinamaporadhbalen
ghorsamsarmeba prapyonto ityto nammahatmydristya sarbamuktiprasangopi nashnkyo”.
Although Ajämila was wicked-minded, by the influence of nämäbhäsa, he went to
Vaikuntha. Yet, smärtas, by dint of their good conduct and by being learned in scripture, may
chant the Holy Name for hundreds of times. Yet, due to their offences against the Holy Name
in the form of arthaväda (attributing mundane interpretation to Holy Name), they get the dire
tribulations in this world only. Therefore, seeing the excellence of the Holy Name, we need not
be anxious thinking that everyone would be liberated.
Bhagavän Çré Caitanyadeva said, “Çrénäma is more merciful than all of the powerful
incarnations of the Name Himself. There is no doubt on that. But I am so unfortunate that
despite the means to the lotus feet of Çrénäma prabhu, since I must have committed some
offenses that I do not have faith and attraction for the Holy Name.”*
Those who doubt the power of all-powerful Bhagavän, they are atheists. On the other
hand, those who introspecting upon their own disqualification, while non-duplicitously trying
to get rid of them, they are the true travelers on the path of devotion. We should become
followers of pure devotees instead of being an Citraketu atheist.

* nāmnām akāri bahudhā nija-sarva-śaktis

tatrārpitā niyamitaḥ smaraṇe na kālaḥ
etādṛśī tava kṛpā bhagavan mamāpi
durdaivam īdṛśam ihājani nānurāgaḥ
—Sikshstakam 2

20. Citraketu
There was once a sovereign monarch named Citraketu in the kingdom of Çürasena, who
had ten million wives. However, all of the wives were barren. Since Citraketu could not have
children, there was no peace in his heart.
A great sage, Aìgirä, once came mercifully to the house of Citraketu. Noting the King’s
moroseness, the sage performed a fire sacrifice for him. The first wife of King Citraketu was

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Kåtadyuti, to whom sage Aìgirä gave the remnants of the fire sacrifice. As a result, Kåtadyuti
got pregnant and gave birth to a beautiful son. The King was overjoyed and doted on his little
son and his mother. Seeing the King’s affection toward his first wife and their son, the other
queens of the king became very envious. Eventually, they hatched an evil plan and poisoned
the son. Both Kåtadyuti and Citraketu became maddened with grief for the loss of their only
son. The queen started lamenting aloud, “Oh, controller! You provisioned death to the child
while his parents are still alive. How can we see this as Him being benignant? He is going
against His own creation. He must be the enemy to the living entity! If there is no rule regarding
birth and death—if a living entity takes birth and death according to his karma alone—then
what is the use of accepting God? The controller has created the rope of affection in order to
increase His own creation. If He cuts that rope Himself by putting little sons on the mouth of
death, then will anybody become affectionate towards their sons? Gradually, the creation will
be extinct. This only proves the foolishness of the controller.”
In this way, lamenting pitiably, Kåtadyuti was criticizing the controller over and over
again and calling out to her dead son. The whole capital became engulfed in the shadowy
shroud of the royal couple’s grief and it seemed as though the entire kingdom was desolately
funereal. Hearing of the news, sage Aìgirä along with the best of the vaiñëavas, Çré Närada,
appeared in front of Citraketu in disguise. They saw the king lying senseless, as if dead, near
the body of his dead son. They could understand that all of the King’s knowledge and
intelligence had evaporated. Those around the royal couple—their relatives, subjects, city-
dwellers, and others—were adding fuel to the fire of their grief by saying words of empathy
and endearment that only enhanced their illusion further. Some stood still beside them,
stunned and perplexed, as if figures in a painting. The hearts of the other wives of King were
secretly elated since the envy that burned them had now been satisfied. The sages could
understand that the darkness of ignorance has completely overwhelmed everyone’s hearts.
It was during such circumstances that both Çré Närada and Aìgirä went to Citraketu
and said, “Oh, King! Who is it that belongs to you, for whom you are lamenting so? Who are
you amongst the friends of your son? You may say that you are his father and he is your son.
But, I would ask this, did this relationship exist before? Does it exist now? Or, will it exist in
the future? Just as sand particles get separated by the force of the water current and they may
again come together, living entities are brought together by time and part ways in due course.
When a rice seed is sown, sometimes a rice plant germinates but at other times, the seed fails
to sprout. Inspired by the external illusory energy of the Lord, living entities sometimes take
birth from fathers as sons, but sometimes, such birth does not occur. Do we need to lament for
such temporary relationships? Not only you or us, but this entire moving and non-moving
world is existing at the present time. But it was not there before, and it will not be there forever.
From a seed, another seed is produced. Similarly, from the body of the father and the body of
the mother, a son is produced. Why are you lamenting for such an inert body? Can the inert
become eternal like those that are conscious?

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 Hearing such messages from the great sages, King Citraketu responded, “Who are you
two? Where are you coming from in the disguise of mad persons? In order to eradicate the
ignorance of materially attached imbecile persons like us, the mahäbhägavata devotees of the
Lord to wander about arbitrarily across the world. My intelligence is submerged in darkness of
ignorance, like that of a village animal. Please ignite the lamp of my knowledge.”
The great sage Aìgirä then said, “Oh, King! I am the same Aìgirä that gave you the son
you so desired, and he is the absolutely revered sage Närada. You are a devotee of Lord.
Lamentation and illusion won’t be able to overwhelm you. This is why, we have come to you.
As you are engaged in the service of the knower of Brahman, it is not proper for you to get
overwhelmed in any way. When I last visited your home, I would have imparted upon you
absolute knowledge. However, I knew that you had other desires, particularly the desire for a
son. You are now experience the grief of losing your son and are coming to understand that
wife, son, house, riches, all opulence, wealth, material possession-these are all temporary. In
this earth, even a kingdom, army, treasury, servants, ministers, well-wishers—all of them give
fear, illusion, lamentation, and pain. Just like the gandharvas, they come in a moment and
disappear at a moment’s notice. They are all transient, just like a dream, or an illusion. This
body is an arena for different kinds of tribulations. Therefore, in a peaceful state of mind, you
should think about the truth of the soul. ‘Who are you? Where are you coming from? Where
will you go as a consequence? Are you impressed by lamentation and illusion?’” Reasoning in
this way, abandon the faith of permanence you have placed in this world and gain
transcendental peace.”
The spiritual master of the world, sage Närada, mercifully said to Citraketu, “By
becoming restrained, please accept the ultimately auspicious mantra, which I am going to give
you. Within seven nights, you will be able to see the great Lord Saìkarñaëa. Even Mahädeva
and other demigods have taken shelter of this Lord Saìkarñaëa.”
Meanwhile, Närada revived the dead prince and said, “You have died an untimely death;
your lifespan is still remaining. Therefore, please enter into the body again and enjoy the
kingdom for the reminder of your lifespan.” Then the living entity associated with the prince’s
body said, “Due to my karma, I have traveled in many species. In which of my lifetimes were
they my parents? In this eternal flow of the world, everyone becomes a friend, relative, enemy,
close friend, mediator, or ignorer to each other. As gold and other commodities go from one
hand to another, similarly living entities also gradually traverse around the world being born
of different fathers and mothers. As long as there is a relationship an object, there is attachment
for it. As soon as the relationship ceases to exist, the attachment no longer exists. It is only the
body that takes birth and death occurs only to the body. In fact, there is no birth or death of
the soul. It is eternal; there is no decay or destruction of it. The soul does not accept anything
related to the fruits of action, such as, a kingdom, or wealth.”
Having thus spoken, the living entity departed. Astonished, Citraketu and others in the
royal assembly were struck by such words. Abandoning the leash of illusion, they rid

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themselves of lamentation. The queens who had administered poison to the prince became
very regretful and ashamed. The words of sage Aìgirä prompted them to abandon the desire
for a son. Having heard the messages of the two great personalities, Citraketu quit his
lamentation and illusion. He then managed to climb out of the dark well of household life.
Närada was especially satisfied with the surrendered devotee, Citraketu who had conquered all
his senses, and gave him instructions regarding devotional service to the Supreme Personality
of Godhead.
After seven nights, just as Çré Närada had mercifully spoken, Citraketu was able to see
Lord Saìkarñaëa. Citraketu glorified Lord Saìkarñaëa and said, “Hey Ajita! Even though You
are unconquerable by all, You are conquerable by pure devotees; the reason being that You give
Your own self to the devotees! Due to this endearing nature of Yours, You have also enchanted
them. You are the cause of all causes. Those animalistic, materially hungry people who are
leaving You, the best of the Personality of Godhead, worship other demigods who are only
personifications of Your opulence. Such persons are fools! As the regalia consumables of
servants do not remain after the destruction of the royal family, the consumables given by the
other demigods are destroyed after the destruction of the demigods. There is no ulterior motive
in Bhagavad-dharma. That is the only auspicious religion for living entity. Just by hearing Your
name only once, very sinful low-caste persons get liberated from this world”.
Lord Saìkarñaëa gave many instructions to Citraketu. He said to Citraketu that if he
holds the Lord’s words in his heart without being attached to material possessions and with
reverence, he will soon attain Lord Saìkarñaëa. Having thus gained the Lord’s darçana, that
great ascetic, Citraketu, travelled the world for millions of years. In the cave of Sumeru, he
arranged for the chanting of the Holy Name by the wives of the vidhyädharas. One day, as
Citraketu was flying around on an airplane given to him by Lord Viñëu, he saw in the assembly
of the sages the crest jewel of the Paramahaàsas, Lord Mahädeva, sitting with Pärvaté placed
on his lap. Lord Mahädeva was embracing her with both his hands. Seeing this, Citraketu said
aloud with laughter, “Oh! I have heard that Mahädeva is the spiritual master of the general
populous and the speaker of religion. What a wonder it is, then, that he is sitting coupled with
his wife like a shameless person in the assembly of the sages! Ordinary low-class village people
also hold their wives privately. But this Mahädeva, despite being an ascetic, has placed his wife
on his lap in the middle of the assembly!” Pärvatédevé heard Citraketu’s entire remark, as did
Lord Mahädeva, and those present in the assembly. Mahädeva only smiled slightly and
remained silent; His followers and members of the assembly also remained silent.
Why and how did Citraketu remark in this way about Lord Mahädeva? Generally,
people do not have the strength to understand this. The Mahäjanas explain that Citraketu’s
desire was to glorify Lord Siva as an extremely capable person. From an external vision, even
though there appears to be extreme misconduct, that cannot do any harm to Citraketu.
However, foolish persons and persons with amateur faith could become offensive in criticizing
Citraketu’s behavior. As Dakña was destroyed due to his offense against Lord Çiva, similarly,
such an offense can destroy persons that consider Citraketu as having spoken offensive

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criticism of Lord Çiva. Citraketu used scathing words, even though he was a well-wisher of all.
Still, he is a devotee of Lord Hari. Mahädeva himself thought in this way. Since he is a devotee
of Lord Hari, therefore, I cannot be angry with him. The members of the assembly understood
Lord Çiva’s inclination; therefore, they did not reprimand Citraketu. Had Citraketu intended to
criticize Lord Çiva, the assembled members would have covered their ears and left the place
immediately.
In order to teach the general populace, Pärvatédevé enacted a pastime. By the inspiration
of Lord Saìkarñaëa, she expressed intense anger toward Citraketu, and said, “Oho! This person
is correcting Lord Çiva, whose lotus feet is meditated upon by demigods like Lord Brahmä, who
is himself the revered lord of the world! Therefore, this person should take birth in a sinful
demoniac family. This way, he will commit offense against saintly persons again.”
Having heard Pärvatédevé’s curse, Citraketu descended from the airplane. With bowed
head, he humbly paid his obeisances to Saté, just like a rod. He accepted her curse and
submitted, “I take your curse on my head.”
Citraketu is a devotee of the Lord. He is not under the influence of karma. Pure loving
devotees are never bound by karma, even from the time of their birth. Lord Saìkarñaëa
provisioned this curse in order to reinforce Citraketu’s equal vision for curse or mercy, heaven,
hell, or liberation, and to solidify his abstinence from the reign over the vidhyädharas.
Additionally, in order to increase the hunger of Citraketu’s love through the process of
separation and to give the sweetness of service of His own lotus feet in Vaikuëöhaloka, Lord
Saìkarñaëa inspired this curse in the heart of Pärvatédevé.
As Citraketu was not frightened even to the slightest degree after hearing the curse,
Mahädeva said to Pärvaté, “Have you seen the nobility of such great souls, as, who are the
servants of the servants of Çré Hari, and who are apathetic towards material enjoyment? Those
who have taken shelter of Lord Näräyaëa do not fear anywhere. They see heaven, liberation,
and hell with equal vision.”
To teach the world the grave consequence of criticizing a Vaiñëava, and to make the
words of Pärvaté come true, Citraketu took birth as a demon named Våtäsura. Even though he
was staying in the womb of the demoniac species, the consideration of devotional service to
the Lord never left his heart. In the end, Indra killed this Våtäsura. At the time of leaving his
body, Våtäsura attained the body of an associate of Lord Saìkarñaëa.

21. King Suyajïa

There was once a famous king named Suyajïa in Uçénara province. While fighting in
battle one time, he was killed by his enemies. When the dead body of the king was brought
back to his palace, all his relatives surrounded his body hoping to catch a glimpse of the
resplendence of his body one last time. The expression of anger he had worn against his

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enemies was still visible on the face of his dead body. Seeing his deceased body, his grief-
stricken queens began lamenting and falling to the floor on all sides of the king. They were
repeatedly hitting their chests with their hands; their tears rolled on to the feet of their beloved
husband; their hair loosened; and their ornaments unfastened onto the ground. In this way,
they mourned and lamented, “Ah! What did the cruel destiny do to us? How would the people
of Uçénara endure this grief? Oh hero! Please take us along with you to the place you have now
gone to. We will also go there and serve your feet again.” The wives were so overwhelmed with
grief that they placed their husband’s dead boy on their laps and would not allow anybody to
take the body away for cremation.
While the wives were thus lamenting, the sun was about to set on the western horizon.
Yamaräja, the god of death, himself heard their loud cries of lamentation. He disguised himself
as a boy and appeared before the dead body of the king. In the midst of that melancholic scene,
Yamaräja—disguised as a boy—said, “What a surprise! All these folks here are older than me.
They have undoubtedly witnessed many more births and deaths than me. These are the
relatives of the deceased and they, too, will die one day. But look how they are deluded! The
deceased King Suyajïa is going to an unknown place from where man originated. Knowing
that it is not possible to reverse the situation, their mourning is in vain. I can understand that
they do not even have the minimum intelligence that a boy my age does.
We are abandoned by our parents in this world of misery. Even though we are
vulnerable, a person will protect us everywhere. It is His mercy alone that we are protected
even in the womb of our mother, and we have been saved from wild beasts, like lions, or tigers.
If the Supreme God protects an object that has fallen on the road, then nobody can ever destroy
or abduct it. If He wills, the person to whom the object belongs can get it back. If God does not
protect, then, even the most secretly guarded objects in the house are destroyed. If He cares,
then the life of a helpless person lost in the forest is saved. But if He ignores somebody, that
person may be in the safety of his home but he will not survive. The house and the householder
are two different things. Only a very foolish person considers these two to be the same. Such a
deluded person thinks of the body as the embodied soul. O hfoolish people! King Suyajïa, for
whom you are mourning, is lying just here before you. He has not gone anywhere else.
Therefore, why are you lamenting for him? This person has been hearing and answering you
until today. Why are you now mourning for his silence? The true self, who actually listens and
answers from within this body, is never visible to anyone. You can still see the body that you
had been seeing earlier.
There was once a hunter who used to trap birds by laying nets on the ground in the
forest and keeping pieces of meat as bait. One day, while wandering in the forest, he saw two
kuliìga birds. One of them was a male and the other, a female. The female bird got trapped in
the net laid out by the hunter. The male bird was very aggrieved to see his female companion
in danger. However hard the little bird tried, he was unable to disentangle her from the hunter’s
net. The poor bird began to lament, “How cruel is destiny! My wife is lamenting in such a state
of danger. How will the needs of destiny be fulfilled by accepting my wife? If this cruel destiny

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accepts my wife—who is half of my existence—then, destiny should accept me as well. What
is the use of living in such a grief-stricken condition with only one half remaining, without my
wife, my better half? How shall I, by myself, take care of my motherless children?” While the
bird was mourning near his wife—saddened by the loss of his beloved—the hunter took the
opportunity and shot an arrow right at the male bird.
O foolish queens! You are also unintelligent like that kuliìga bird. Like the bird, you,
too, are unable to see your own death. Even if you lament like this for hundreds of years, you
will never get your husband back.”
Yamaräja very carefully narrated this anecdote to remove the grief of King Suyajïa's
queens and relatives. Intelligent persons are not overwhelmed with grief for the inevitable
mortal body. Instead, they seek devotion to Kåñëa, which is the eternal truth. The crest jewel
among Vaiñëava, Çréla Bhaktivinoda Öhäkura sings the following to teach people in general.
deho-geho-kalatrādi-cintā avirata
jāgiche hṛdoye mor buddhi kori’ hata
hāy, hāy! nāhi bhāvi-anitya e saba
jīvana vigate kothā rohibe vaibhava?
śmaśāne śarīr mama poḍiyā rohibe
bihańga-patańga tāy bihār koribe
kukkur sṛgāl sab ānandita ho’ye
mahotsava koribe āmār deho lo’ye
je deher ei gati, tā’r anugata
saḿsār-vaibhava ār bandhu-jana jata
ataeva māyā-moha chāḍi’ buddhimān
nitya-tattva kṛṣṇa-bhakti koruna sandhān

"Unending thoughts regarding this body, houses, material paraphernalia, are arising in
the heart, killing my intelligence.
Alas! I never think that all of these are ephemeral. When this body perishes, where
will this opulence go?
My body will be lying on the crematorium, which will be visited by insects and birds.
The dogs and foxes will make merry and hold a big feast with my corpse. We are
servants to the body which awaits such a destiny.
Along with all our friends and worldly possessions, we are following the commands of
the body, which itself is awaiting such a destiny.
Therefore, putting aside all these illusions, O intelligent one! Please search for the
eternal truth of Kåñëa Consciousness."
—Durlabha Mānava-Janma, 8-13

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 22.Prahläda Mahäräja
The demigods became unsettled by the tyranny of the demon-king, Hiraëyakaçipu. That
demon had conquered the three worlds and all different directions, and had brought all living
entities under his subjugation. Spreading sovereignty over the heavenly palace of Devaräja
Indra, he frolicked around enjoying bounties of the world. Other than Brahmä, Viñëu, and Çiva,
all presiding deities of the universe were forced to worship Hiraëyakaçipu with various gifts.
Taking action against this, Indra strategically organized a great battle. The demon leaders,
realizing this, began to flee in various directions. The demigods destroyed the residence of
Hiraëyakaçipu and kidnapped the demon-king’s queen, Kayädhu.
When the demigods—headed by Indra—were thus taking Kayädhu away, they met
Närada on the way. Närada advised Indra that the demigods should by no means take away an
innocent woman disrespectfully. Kayädhu, who is another man’s wife and a chaste woman,
should especially not be thus treated. Indra promised to carefully protect Kayädhu in his house
until the demon-prince, who was in the demon’s wife’s womb, is born. When the son would be
born, Indra revealed to Närada that he intended to kill the child to uproot Hiraëyakaçipu’s
dynasty so that they could not ever cause such havoc against the demigods again. Thereafter,
he intended to release the mother. Hearing this, Närada said, “Unlike his father, Hiraëyakaçipu,
this child is not of demoniac nature. He is a sinless mahäbhägavata, who is extremely influential
and a close associate of the Lord. Killing him is beyond anyone's capability.” On this conclusive
advice of devarñi Närada, Indra released Kayädhu.
At that time, Hiraëyakaçipu was undertaking a most severe type of austerity in the valley
of Mandara hills. Since Kayädhu did not have anywhere safe to go, devarñi Närada advised her,
“Come, dear mother, you can live safely in my shelter until your husband returns.” Kayädhu
stayed in the hermitage of Närada. Närada, the best among the vaiñëavas, started imparting
transcendental knowledge to the mother for the benefit of the child in her womb. While in the
womb, just like Çukadeva Gosvämé, Prahläda began to hear of ontological knowledge.
Meanwhile, Hiraëyakaçipu, by dint of his severe austerities, obtained a benediction from
Brahmä,. The benediction provided him immunity from death in the present time or in the
future, from the hands of any living entity created by the creator, in any covered or open space,
in daylight or night, from the hands of any living entity created by Brahmä, by means of any
weapon, on land or in the sky, by any human or animal, consciously or unconsciously, at the
hands of demigods or demons, etc. With such benediction, nobody would be able to defeat him
in battle; he would be able to gain dominance over all and gain opulence including the eight
yogic perfections. After getting the benediction, Hiraëyakaçipu brought Kayädhu back to his
royal palace from the hermitage of Çré Närada. There, Prahläda took birth and began to grow
into a young boy.
From a very young age, Prahläda was disinterested in all kinds of sporting engagements.
His mind was completely absorbed in Kåñëa consciousness and he was totally oblivious to

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worldly-mindedness. He never looked for any kind of sense gratification in his bodily
necessities, such as, sitting, walking, eating, drinking, sleeping and talking. Being absolutely
absorbed in love of Kåñëa, he sometimes cried, sometimes laughed, was sometimes jubilant,
sometimes sang loudly, and sometimes he would call Kåñëa loudly in complete anxiety.
Sometimes, he would discard all bashfulness and jubilantly dance in ecstasy. Due to his
association with perfect unalloyed devotees, who had nothing to do with anything material, he
was constantly engaged in the service of the Lord's lotus feet and was absorbed in
transcendental bliss. Even persons who were always in unholy association and had very poor
spiritual understanding could be blessed by his association, achieving attachment and
steadiness in devotion.
When the time came for the boy to begin his formal education, Hiraëyakaçipu sent
Prahläda to the house of the spiritual master of the demons, Çukräcärya. Çukräcärya was
engaged in priestly duties elsewhere, therefore, his two sons, Çaëòa and Amarka, were
appointed as Prahläda’s teachers. They lived near Hiraëyakaçipu’s palace. The two began to
teach Prahläda, along with other sons of the demons, various topics, such as, politics,
philosophy, etc. However, Prahläda did not like the philosophy taught by his teachers which
encouraged discriminating someone as a friend and another as an enemy.
One day, Hiraëyakaçipu affectionately placed his son, Prahläda, on his lap and very
lovingly inquired, “My dear son, please tell me from what you have learned so far, what is the
best of all the subjects?” Prahläda replied, “The best thing to do is to take the shelter of the
lotus feet of the Lord Çré Hari and become a forest dweller, renouncing household life, which
is similar to a blind well.” Shocked to hear such fervent devotion towards Viñëu—who he
considered his enemy—from the mouth of his own son, Hiraëyakaçipu remarked with an angry
laughter, “Young children’s minds can be polluted by the influence of other intelligentsia. Take
this boy once again to the house of his spiritual master, and protect him very carefully so that
disguised vaiñëavas can no longer erode his intelligence.”
Prahläda was brought back to his spiritual masters’ home. Çaëòa and Amarka comforted
him with sweet words and asked, “Prahläda, please tell us the truth. Why do you have such an
opposite intellect from all the other boys here? Where did you get this from?” Prahläda replied,
"Being moved by the illusory potency of the Lord Çré Hari, ignorant people get absorbed in
untruthful application of the mind considering, ‘he is my relative,’ ‘he is unrelated.’ The
Supreme Personality of Godhead, who is the Lord of this illusory potency, is the ultimate cause
of all such things. Everything happens according to the Lord’s will.” Upon hearing this, the
servants of Hiraëyakaçipu, Çaëòa and Amarka were enraged and asked the other students to
bring a whip. They said, “Due to his degraded intelligence, he has become like a cinder in the
dynasty of the demons. There is not other way to correct him than to punish him. This boy has
appeared like a thorn tree in the sandalwood forest-like dynasty of the demons! Lord Viñëu is
the axe that can down the sandalwood forest of the demons, and this Prahläda appears to be
the associated handle of that axe!” Çaëòa and Amarka chastised and threatened Prahläda in

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various ways and began teaching him scriptures about the paths of religion, economic
development and sense gratification.
After some time, when Çaëòa and Amarka believed that Prahläda was sufficiently
educated in diplomatic affairs, they arranged for him to visit Hiraëyakaçipu. Prahläda paid
prostate obeisances to his father and Hiraëyakaçipu affectionately embraced him and placed
him on his lap. Delighted to see his son, he asked him warmly, “My dear son! Whatever you
have learned from your teachers for so long, please repeat it to me. What is the best among all
that you have learned?” Prahläda replied, “Hearing and chanting about the transcendental Holy
Name, form, qualities, paraphernalia, and pastimes of Lord Viñëu, glorifying the Lord,
remembering, serving His lotus feet, worshiping Him, becoming His servant, considering the
Lord as one's best friend, and surrendering everything unto Him—one who has dedicated his
entire life to the service of Kåñëa through these nine processes of devotional service should be
understood to be the most learned person because he has acquired complete knowledge.”
When Hiraëyakaçipu heard these unexpected words of devotional service from the
mouth of his son, Prahläda, he burned with extreme rage. Then, he called for Çaëòa and spoke
as follows, “You have disobeyed my order and taken shelter of my enemy’s party! You have
filled this boy’s heart with malice against me! You are my worst enemy in the guise of a friend.”
The son of Çukräcärya pleaded with Hiraëyakaçipu, “Oh, King! Whatever your son Prahläda
has said, neither I nor anyone else has taught him that! His spontaneous devotional service has
naturally developed in him.”
Hiraëyakaçipu then turned to Prahläda and asked, “You, destroyer of the family, where
have you gotten this intelligence from?” Prahläda replied, “Those who are too attached to
materialistic life due to their uncontrolled senses progress toward densely dark hellish
conditions after death. Like ruminating animals, conditioned living entities repeatedly chew
the chewed joy and sorrow of their worldly ancestors. Their inclination towards Kåñëa is never
awakened—neither by anybody’s instructions, nor by their own efforts, nor by a combination
of both. Those whose hearts are afflicted with thoughts of enjoyment and who are attached to
external sense objects can never know that service to Lord Viñëu is the ultimate goal of life for
the devotees who are enquiring into the absolute. They are like blind men guided by another
blind man, who without knowledge of the real path fall into the ditch of materialistic life. They
are bound by the long rope of rules and regulations as prescribed in the revealed scriptures for
attaining religiosity, wealth, and desires. They become entangled in fruitive labor, just like bulls
tied by ropes. Unless such persons who are completely absorbed in sense gratification smear
on their bodies the dust of the lotus feet of a vaiñëava—who are completely freed from material
contamination and dedicated, unattached servants of the Lord—they cannot be attached to the
lotus feet of the Lord. The dust of the lotus feet of a noble, high-minded soul is the cause of
devotion to Kåñëa.”
Who can describe the torrential rage that overwhelmed Hiraëyakaçipu when he heard
these words coming out of his son’s mouth? With eyes reddened with wrath, Hiraëyakaçipu

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almost barked, “Take this boy away from my sight immediately! I do not want to see his face!
Kill him! This rascal is the killer of my brother because he has abandoned his father and his
relatives, and is serving the lotus feet of Viñëu, who is his family’s enemy! Although only five
years old, he is already disobeying his parents from such a young. He must be killed by all
means.”
Following their master Hiraëyakaçipu’s orders, the terrifying demons began attacking
Prahläda with their tridents, yelling loudly, “Hit him! Hit him!” Despite the demons’ efforts,
Prahläda remained unharmed. Hiraëyakaçipu subsequently ordered that his son be crushed
under the feet of giant elephants, thrown into blazing fire, locked with terrifying poisonous
snakes, hurled into an abyss from the top of a hill, subjected to destructive mystic spells and
illusory tricks, administered poison, starved, exposed to severe cold and wind, and hurled with
heavy stones.
When Prahläda was thrown from mountain cliffs or from rooftops of palaces with a
height of a hundred yojanas, mother Earth—seeing the unflinching devotion of the young boy
for the Lord—saved Prahläda. When Prahläda survived unharmed, Hiraëyakaçipu ordered a
demon named Çambara, who was a great mystic magician, to create an illusion to kill his son.
Prahläda, who was non-envious of even Çambara, remained unharmed despite powerful spells
casted by the demon, and continued remembering only Çré Madhusüdana. At the Lord’s
command, the Sudarçana cakra acted like the boy’s bodyguard and destroyed thousands of
illusory spells casted by Çambara. Then, Hiraëyakaçipu order the air to enter the body of
Prahläda in order to dry him up from within. However, Lord Janärdana 35situated within the
heart of Prahläda, very easily overcame the terrible wind.
Hiraëyakaçipu saw that neither fire could burn Prahläda, nor any weapon could tear
him asunder, nor a snake bite affected him. When the drying wind, poison, any magic spell,
powerful elephants, hurling him from dizzying heights—when none of these tactics could even
touch a single strand of Prahläda's hair, Hiraëyakaçipu was overcome with doubt and great
anxiety about what could be done next. At that time, Çaëòa and Amarka spoke to
Hiraëyakaçipu in order to encourage him, “Oh, Lord! We know that when you simply move
one of your eyebrows, all the commanders of the various planets become very fearful. Without
the help of any assistants, you conquered all the three worlds. Therefore, we do not believe that
there is any reason for you to become anxious. Until the return of our spiritual master,
Çukräcärya, arrest this child with the ropes of Varuëa so that he will not flee in fear. Perhaps
by the time he is a little grown up and would have served some worshippable personalities, his
disposition will change.”
Since Hiraëyakaçipu agreed to this suggestion, Çaëòa and Amarka started to
systematically teach Prahläda about mundane religion and charity. Prahläda, however, did not

35
Another name for Krsna, the vanquisher of the demon Jana.

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like these teachings. He could not accept the advice of his instructors as the best since their
hearts were attached to worldly affairs and engrossed in sense gratification.
Sometimes, Çaëòa and Amarka would visit their own homes for some household affairs
for some time. The students of the same age as Prahläda Mahäräja would cease the opportunity
for unattended leisurely play and would call him to take part. Prahläda would address his
classmates smilingly, “Dear brothers, having achieved this rare human form of life, which
awards one with complete perfection, one who is sufficiently intelligent, should perform
devotional service from the very tender age of childhood. Although this human birth is very
rare, impermanent, and transitory, only a slight amount of devotional service in this birth can
give one complete perfection. The only duty in the human form of life is to serve the lotus feet
of the Lord Viñëu, because He is the most beloved, the master of the soul, and the well-wisher
of all living entities. Sense gratification is available in any form of life. Such happiness is
automatically obtained without any endeavor just as we effortlessly obtain distress. Therefore,
one must not merely endeavor for sense gratification because we only waste vital energy and
lifespan in such attempts. One can never attain the kind of extreme auspiciousness that one
gets in worshipping the lotus feet of Çré Mukunda by endeavoring for materialistic happiness.
Therefore, any conscientious person would endeavor for Kåñëa consciousness from a very
tender age and continue until the body is incapacitated in order to get the full utility of this
body.
Every human being has a maximum duration of life of one hundred years. For persons
who have unrestricted senses, the life span is reduced to half of that. Even that is spent vainly.
At night, one wastes one’s time, sleeping in ignorance. One passes one’s tender childhood years
in bewilderment; then, one engages in various sporting activity in boyhood and wastes another
ten years. Similarly, one passes the last twenty years of one’s being afflicted by diseases and old
age. The remaining ten years of one’s lifespan is unfortunately wasted pursuing insatiable lusty
desires and very strong illusion of materialistic household life. Where is that person who has
not conquered his senses but is able to liberate himself from the bondage of affection towards
his wife and children? Who can renounce the greed for wealth, which is dearer than life itself?
Men who are overly attached to their family put a lot of effort to earn wealth even at the risk of
their very lives. The core of his heart is so attached to his kinsmen and relatives that he cannot
leave their association by any means. Who can give up the association of one’s affectionate and
dear wife, when one remembers times spent privately in her company? Who can walk away
from the sweet broken babbles of one’s children? How can an attached person abandon his son,
married daughter, brothers, sisters, old and dependent parents, many glittering ornaments and
garments, his house filled with various sense-gratifying paraphernalia, traditional family
occupation, animals, and servants? Just like a silkworm which weaves its home in the form of
a cocoon and eventually gets trapped in it since it forgot to allocate space for an exit door,
similarly, an attached householder is bound by material conditions due to his endeavor to fulfill
his fruitive desires. How can such conditioned living entities become averse to his own body
and its byproducts? Such a person can never understand that he is wasting his valuable life in
the sole maintenance of his family. He also fails to understand that the purpose of human life—

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a life suitable for realization of the Absolute Truth—and thus, his life is being imperceptibly
wasted. While such a person is squandering his life away, he is acutely attentive in seeing that
not a single of his hard-earned penny is lost in mismanagement. Even while continually
suffering the threefold miseries of material existence, he does not develop a distaste for material
existence. Despite knowing that one who takes the wealth of others is punished by the laws of
Yamaräja after death, and perhaps even by the laws of the government in this very lifetime, he
continues cheating others in many ways to acquire wealth since he is unable to control his
senses and is too attached to the duties of family maintenance. Even a person who is apparently
advanced in education is overcome by ignorance while maintaining his family. What then can
be said of people in general? A person who is addicted to sense gratification ends up being a
mere plaything in the hands of attractive women. Their children and grandchildren act as their
shackles to material bondage.
Therefore, although you are sons of demons, please keep aloof from the association of
such materialistic, demoniac persons and take shelter of the Supreme Personality of Godhead,
who is the origin of all demigods. There are no impediments in pleasing Him or worshipping
Him under any conditions, whether one be a child or an old man. There is no difficulty in
pleasing the Lord. The principles of religion, economic development, sense gratification,
liberation, fruitive work, argument, penal policy, agriculture, and all such occupations fall
under the jurisdiction of the vedas, which is not beyond the three modes of material nature.
All these are transient in nature. Surrender to the Supreme Lord Viñëu and taking full shelter
of His lotus feet is transcendental. These are not words from my mere mental concoction.
Formerly, the Supreme Lord, Näräyaëa Himself, imparted this rare, unblemished,
transcendental knowledge to Sri Närada. I received this knowledge from that great sage Närada.
This transcendental knowledge is not only meant to awaken in the heart of educated class of
men. Anyone can be a fit recipient of this knowledge, if one is blessed with the mercy of pure
devotees of the Lord, who are not engaged in anything other than the service of the Lord.”
The demon-boys received Prahläda Mahäräja's nectarean and soul-nurturing advice and
accepted them wholeheartedly, considering it the best of all knowledge and rejecting the
teachings of Çaëòa and Amarka. By then, it was very clear to Çaëòa and Amarka that not only
was Prahläda's intelligence misaligned with their teachings, but due to his association, the
intelligence of all other tender-hearted classmates of his had also been tarnished and established
unto the Supreme Lord, Viñëu. They informed Hiraëyakaçipu about what was happening in
their classrooms.
Hiraëyakaçipu had already planned various different ways to kill Prahläda. This time,
as he heard of Prahläda preaching devotional service to the sons of the other demons, his rage
was so palpable that his whole body shivered in anger. He was now determined to kill his son
immediately. He called for Prahläda and began to chastise him with very sharp words. Prahläda
still tried to very calmly and earnestly explain to his father that one should give up one’s
demoniac nature and act without enmity or duality in full knowledge that the Lord is
empowering everyone from within and without, and that Viñëu is the Supreme Personality of

71
Godhead. Lord Viñëu is omniscient and He is the Supreme Personality of Godhead. He is
omnipresent. By now, Hiraëyakaçipu was blinded by rage burning like fire. He began rebuking
Prahläda, “Oh most unfortunate boy! You are saying there is another Supreme being other than
me, who is situated everywhere. You must be a liar or a fanatic. If your Lord is all-pervading,
why is He then not visible in this pillar of my assembly hall? I will cut off your boastful head.
Now, let me see if your most worshippable Lord Hari comes to your rescue.”
Gripped by crippling anger, Hiraëyakaçipu chastised his highly exalted devotee-son
again and again, and pulled out his sword to cut off his son’s head. Hiraëyakaçipu got up from
his royal throne, and with great anger, struck his fist against the column. As soon as his blow
hit the pillar, a fierce fearful sound reverberated from the pillar. Demigods, like Brahmä, heard
this terrible sound in their own abodes and thought fearfully that their own abodes were being
destroyed. In order to prove that the statement of His servant, Prahläda, was substantial; and
to prove that the Supreme Lord is present everywhere, the Lord exhibited a wonderful, ghastly
nonhuman form, emerging from the pillar of the assembly hall as a life-threat to the demons.
Hiraëyakaçipu wondered, “This creature is neither man nor an animal.” He studied the
form of the Lord, trying to decide what this strange looking form of Lord Nåsiàha really is.
The Lord had appeared in the form of the wonderous terrifying form of Çré Nåsiàha.
Hiraëyakaçipu charged after Çré Nåsiàha with a club in his hands, roaring like a lion. Just as a
small insect falls into a blazing fire, Hiraëyakaçipu was overshadowed by the glorious
effulgence of Lord Nåsiàhadeva. Still, Hiraëyakaçipu wanted to fight with the Lord with all his
might. However, the many-armed Lord Nåsiàhadeva immediately eviscerated Hiraëyakaçipu’s
heart from his body and threw it aside like an insignificant moth. Then, He turned toward the
demon's soldiers, who came in thousands to fight with Him with raised weapons. Lord
Nåsiàhadeva killed all of them merely with the ends of His nails. When He had finished all the
demon soldiers, Lord Nåsiàhadeva sat on the excellent throne of the King in the assembly hall.
Having just witnessed such a terrifying and wondorous feat of the Lord, nobody dared
come forward to the serve the Lord directly out of fear and obedience. Meanwhile, the wives of
the demigods started showering flowers from heaven upon Lord Nåsiàhadeva. The sky was
covered with airplanes of the demigods. Demigods like, Brahmä, Indra, and Mahädeva; close
associates of Lord Viñëu, such as, Sunanda and Kumuda, offered their obeisances and prayers
to Lord Nåsiàhadeva with folded hands. Even Brahmä and Rudra could not go near
Nåsiàhadeva, who was infuriated with anger. Even at the request of the demigods, Goddess
Lakñmé herself—who had become fearful at the sight of Nåsiàhadeva endowed with
extraordinary features—could not bring herself to approach the Lord. Then, Brahmä decided
to send Prahläda to pacify Nåsiàhadeva.
When Lord Nåsiàhadeva saw Prahläda prostrated at the soles of His lotus feet, He
became most ecstatic with affection and placed His lotus hand upon the boy’s head. Prahläda
spoke in a voice overwhelmed with love, “Wealth, birth in aristocratic family, beauty, austerity,
erudition, sensory expertise, luster, influence, physical strength, diligence, intelligence, mystic

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yogic power—even one who possesses all these qualifications cannot satisfy the Supreme
Personality of Godhead. However, the Lord is simply satisfied by devotional service, as offered
by Gajendra. If a brähmaëa has all the twelve brähminical qualities but he is averse to the lotus
feet of the Lord, he is certainly lower than a devotee, who has dedicated his mind, words,
activities, wealth, and life to the Supreme Lord even though he has taken birth in the family of
dog-eaters. That low-born devotee can purify his whole family along with himself; whereas a
so-called brähmaëa in a position of false prestige cannot even purify himself. My Lord
Nåsiàhadeva! Please, kindly give up Your anger. You have killed the demon. People will always
remember Your half-man half-lion form, the remembrance of which can expel their fears. I am
not afraid of Your form. Rather, I am afraid of being thrown in the bad association of demons
in such perpetual materialistic condition. When will that moment come when You, being
pleased with me, will call me to the shelter of Your lotus feet? I am wandering with the proud
notion of false ego. Please tell me how I can attain servitorship at Your lotus feet. Oh, my Lord
Nåsiàhadeva! By engaging in chanting Your glories, following exactly in the footsteps of Lord
Brahmä and his disciplic succession, in the association of devotees, who have taken exclusive
shelter of Your lotus feet, I shall undoubtedly be able to cross the ocean of nescience.
“Oh, Lord Nåsiàhadeva! In this world, a father and mother cannot protect their
children since parents are not the true guardians of a child. A child cannot be saved even by
well-wishing parents. Medicine cannot protector the patient because sometimes disease
progresses and death occurs even with diligent application of medicine. The boat is not the
protector of someone drowning in the sea since we have seen people drown in the sea despite
sailing on a boat. The one ignored by You has no protection at all. Only he, upon whom You
have bestowed Your mercy, is protected. Where goes the manifestation of the temporary
material world, which is no better than a mirage? And where goes our gross body, which is the
origin of all diseases? Even after knowing all this, people are not interested in liberation. You
bestow upon one who serves You countless mercy like a desire tree.
“In the hope of fulfilling my material desires, I had fallen into the well of material
existence, which is infested by serpents of sense enjoyment. Lord Närada has accepted me in
the service to Your lotus feet. Oh lord of Vaikuëöha! My mind—which is sinful; lusty;
rebellious; seeking pleasure from outside our relationship; full of desire; tormented by so-called
happiness, sorrow, and fear and by the thought of acquiring more and more wealth—is never
attached to hearing Your glories. With such a mental condition, how shall I be able to discuss
Your activities? Oh, infallible One! My position is like that of a person who has many wives,
all trying to attract his attention in their own ways. I am also restless being attracted by my
unsatiated tongue pulling me in one direction; my genitals beckoning me in another direction;
the sense of touch moving me in some other direction; my belly is propelling me elsewhere;
my ears pointing somewhere else; my nose attracted to extract lower pleasure; my restless
vision fixing me on one side; and the working senses pulling me to another.
“My dear Lord! Great sages who are interested in their own liberation often observe
strict vows of silence in a solitary place. They are not altruistic by nature. I do not desire to be

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liberated alone, leaving behind my miserly friends and relatives. I do not see anyone other than
You as the protector of the transmigrating living entities. We may get temporary pleasure of
warmth from rubbing two hands together, which if used for a long time produces burning
irritation. The so-called pleasure derived by the intermixing of men and women in mundane
household life produces insignificant pleasure, similar to the little comfort produced by the
rubbing of two hands in cold weather. However, it keeps giving birth to sorrow one after
another. Lustful men cannot be satisfied by such activities. Only self-controlled men can get
freedom from such lustful propensities. Observance of silence, vedic knowledge, austerities,
reciting vedas, explaining scriptural injunctions, living in solitude, chanting, meditative
trance—all such activities do not bring benediction to a person who is subdued by his senses.
These methods are often are means of earning a livelihood for them. Oh most revered one!
Obeisances unto You, Your glorifications, dedicating all the activities unto You, worshipping
You, remembering Your lotus feet, and hearing Your pastimes—without these six limbs of
devotional service, how can one attain the platform of devotional service, which is meant for
the all-perfected devotees?”
Being pacified by Prahläda’s prayers, Lord Nåsiàhadeva asked him to ask for a boon.
Prahläda, the topmost emblem of pure devotees, was well aware of the principles of devotional
service. God often deprives living entities of the highest goal, bestowing him with various kinds
of boons and even liberation. However, He holds causeless and pure devotion towards Him
very confidentially. Thus, considering Nåsiàhadeva’s proposal for a boon as an obstacle in the
path of pure devotion, Prahläda replied, “Oh Lord! Please do not allure me—who is naturally
inclined towards sense gratification—with such boons. Since I am afraid of lusty undertakings
and am desirous of salvation, I’ve taken shelter of Your lotus feet. Desire is like the seed of this
conditioned life. Oh, master of the universe! You are merciful. You cannot put a living entity
in a miserable condition without showing Your causeless mercy. One who prays for material
enjoyment from You is never Your servant; such a person is a merchant. A person seeking his
own comfort and pleasure from his master is not a true servant, and one who seeks dominion
over his servants is not a true master. I’m the unconditional servant of Your servant. You are
such a master who is beyond the primordial qualities of material nature, namely, goodness,
passion and ignorance. If You wish to give me a boon somehow, then, I pray to You that no
material desires and longing ever arises in my heart.”
Lord Nåsiàhadeva was particularly pleased with this statement of Prahläda. The lion is
ferocious to all other living entities; however, it is very affectionate towards its own cubs.
Similarly, Sri Nåsiàhadeva was very ferocious towards Hiraëyakaçipu and other demons, but
He was very affectionate towards His own devotee, Prahläda.
Prahläda's character is filled with practical lessons for old and young people alike.
Prahläda is an ideal pure devotee. He never asked for anything other than pure unalloyed
devotion from the Lord. Desire for peace, liberation etc. does not afflict the mind of a pure
devotee; these are tendencies of a person with a mercantile mentality. Prahläda Mahäräja

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preached this simple fact of life. Sri Prahläda Mahäräja taught us what to pray to Lord
Nåsiàhadeva:
Nätha yoni-sahasreñu yeñu yeñu vrajämy aham
teñu teñv acyutä bhaktir acyutästu sadä tvayi
Yä prétir avivekänäà visayeñv anapäyiné
tväm anusmarataù sä me hådayän näpasarpatu
“Oh most infallible one! O Lord! No matter in what kind of birth I am in, whichever
species it may be, out of this thousands of life forms, may I always have unflinching devotion
towards You. The kind of intense attachment unscrupulous man feels for wealth, may I be
blessed with that kind of fervent love, which constantly reminds me of You.”
—Viñëu Puräëa 1.20.19

The main lesson from the life of Prahläda Mahäräja underscores self-surrender to or taking full
shelter of the Lord. Hiraëyakaçipu was the king of the demon family; he had no shortage of
manpower and riches. Moreover, he achieved excellent feats on the strength of his austerities.
Demigods, humans, yakñas, räkñasas, or any creature created by Brahmä would have never been
able to kill him; he had received such a powerful benediction. The three worlds were under his
subjugation. He was never devoid of any kind of opulence or strength. On the other hand,
Prahläda was a very young child with no other refuge than the exclusive shelter of the Lord.
Hiraëyakaçipu's pride or his limitless opulence could not save him; Prahläda's taking shelter
bore the fruit of success. God protects one who has taken His shelter. His devotees are never
vanquished. Prahläda's life is a clear display of this fact. Çréla Prahläda Mahäräja says:
manye tad etad akhilaà nigamasya satyaà
svätmärpaëaà sva-suhådaù paramasya puàsaù
“Offering one's own self to the Supreme Lord Viñëu, is what I consider to be 'the ultimate
truth'. Other than this, everything else is temporary and false.”
—Çrémad-Bhägavatam 7.6.26

23. Mahäräja Bali

In the house of sage Kaçyapa, in the lap of Çré Aditi-devé, the lotus-eyed Çré Hari
descended in the twelfth lunar day of the month of çrāvaëa wearing yellow garments and
holding a conch, disk, mace and a lotus. This twelfth lunar day is well-known as Vijaya.
Immediately after appearing, the Lord revealed himself as a dwarf in front of Aditi and Kaçyapa.
Great sages performed the birth ceremony for the dwarf brähmaëa son. At the time of the
thread-giving ceremony of the Lord, Çré Vämanadeva, the sun-God personally uttered the
Gāyatrī mantra. Båhaspati offered the sacred thread, and Kaśyapa Muni offered a straw belt.
Mother earth gave Him a deerskin, and the demigod of the moon, who is the king of the forest,

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gave Him a brahma-daṇḍa.36 His mother, Aditi, gave Him cloth for underwear, and the deity
presiding over the heavenly kingdom offered Him an umbrella. Lord Brahmā offered a
waterpot; the seven sages offered Him kuśa grass, and mother Sarasvatī gave Him a string of
rudrākṣa beads. Kuvera gave Him a pot for begging alms, and mother Saté gave Him His first
alms.
Elsewhere, Bali—the grandson of best of the devotees Prahläda Mahäräja—was
performing açvamedha-yajïa37 on the north bank of river Narmadä in a field called
Bhågukaccha. The brähmaëas performing the sacrifice were from the esteemed lineage of
Bhågu. Lord Vämanadeva appeared in that place of sacrifice. The brähmaëas welcomed Lord
Vämana and Bali Mahäräja provided a sitting place to Him, washed His lotus feet, and
worshiped him with various religious services. Lord Śiva, the best of the demigods, who carries
the emblem of the moon on his forehead, receives on his head with great devotion the Ganges
water emanating from the toe of Viṣṇu. Bali Mahārāja also effortlessly got the great fortune of
placing that same water that washed the Lord’s lotus feet on his head. Bali offered prayers to
Lord Vämanadeva and said, “Since You have mercifully appeared in my house, my forefathers
are now satisfied. Due to Your presence, my dynasty has now been purified and the sacrifice
we are performing has been perfected. I can see a begging bowl on your hand. It seems like You
have come here to ask for something. Please accept from me whatever it is that You like.”
Hearing Bali’s words, Çré Vämanadeva said, “On material subject matters, you have
instructions from authorities like Çukräcärya, and on spiritual subject matters, you have
Prahläda Mahäräja as your instructing authority. So far, no such miserly persons have taken
birth in your dynasty who have rejected a brähmaëa beggar or denied charity after promising
one. Your father gave his life in response to the prayers of the demigods, even though he knew
them as his enemy. You have taken birth in such a family. All I am asking from you is three
pieces of land measured by my own feet. Even though you are broad-minded and capable of
giving many things in charity, I am not going to ask for anything else from you since it is
improper for a wise person to ask for more than what is necessary.”
Since Lord Vämana only asked for three pieces of land measured only by his own small
feet, Bali Mahäräja repeatedly requested Lord Vämana to ask for more. Çré Vämanadeva said,
“Whatever dear things exist in the three worlds cannot fulfill the desire for a person whose
senses are not controlled. If I am unsatisfied even after receiving the land spanning three paces
of my feet, then my desire will remain strong. Even if I get one island with nine varñas, I will
still desire to get the seven islands. Even though kings like Påthu, Gayä, and others got
sovereignty over the seven islands, they could not find the end of thirst for wealth, things and
desire. Our duty is to be satisfied by whatever we get as per the manifestation of the result of
our previous actions. Only then will we be peaceful at heart. A dissatisfied person without any

36
The rod of a brahmacārī.
37
Horse sacrifice

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control over his senses cannot be happy even after getting the three worlds. For a living entity
dissatisfaction with wealth and lust is the cause of existence in this material world.”
King Bali prepared to offer the requested land in charity to Lord Vämana, saying with a
smile, “Please accept whatever you desire.” With this intention, Mahäräja Bali accepted the
water pot. However, prudent Çukräcärya could understand the intention of Lord Vämana. He
said to his disciple, Mahäräja Bali, “Without knowing his deceptive intentions, you have
promised to give land in charity to him. I do not think this is good. This deceptive celibate will
take away your kingdom, riches, beauty, effulgence, fame, and knowledge. After taking
everything, he will give it to Indra. He is going to embezzle everything that belongs to you. You
are a crass fool. How will you maintain your livelihood if you give everything to Viñëu? A
charity which endangers one’s own occupation is not appreciated in the scriptures. In order to
maintain religion, respect, wealth , material desire, and relative, wise persons divide their
wealth in five parts. This way, they live happily in this world and in the next. If you give
everything to Lord Viñëu, what other means will you have to be able to do the other activities?
Can any dutiful householder see their family relatives suffering due to starvation or taking up
a begging bowl in hand? You have promised to give charity to Viñëu. However, only that which
is promised along with words like ‘om’ is true; promises made with words like ‘No’ is not true.
In this world, even truth cannot exist without a little bit of falsity. One cannot live life by
rejecting falsity completely. When the root of a tree is uprooted, the tree becomes dry and falls
to the ground. Similarly, when falsity is destroyed, the body immediately becomes dry.
Scriptures dealing with logic say, ‘False words are not blameworthy if they are used to subdue
ladies, as a joke, in marriage, for the purpose of one’s livelihood, in a crisis of life, for the benefit
of the cow and brähmaëas, or if somebody is exposed to violence.’”
Instructing in this way, the priest of the demoniac family, the great logician Çukräcärya,
tried to prevent King Bali from serving Lord Viñëu. For a moment, Bali remained silent and
weighed the advice of the family priest in his mind. Then, he spoke to his spiritual master, “I
consider whatever you have stated as the duty of a householder to be true. However, as the
grandson of the great Prahläda Mahäräja, how can I act like a deceptive person and deny that
which I have already promised? Great souls like Dadhéci, Lord Çiva, and others have offered
their life to benefit others. Even if one becomes bereft of everything in trying to fulfill the desire
of great personalities—who are knowers of the Supreme Truth—that is also beneficial to the
soul. Therefore, I will definitely fulfill the desire of this Vämanadeva.”
Seeing that his disciple was intent on acting against his instructions, the priest of the
demoniac family, Çukräcärya, cursed his disciple Bali, “You are very proud of your scholarship;
you are not humble and have become disobedient to the orders of the family priest! You will
very soon lose all your opulence.” Despite being thus cursed by the family priest, Bali Mahäräja
did not hesitate to keep his promise and worshiping Lord Vämana, offered Him the promised
land. At that time, there was a shower of flowers from the sky on Bali Mahäräja. Anantadeva
Lord Hari, in the form of Lord Vämana, then, started growing in size. His form was so gigantic
that by His first step, He covered the whole earth; with His body He covered the sky; and with

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His arms, He covered all directions! With His second step, He covered the heavenly realm,
including Satyaloka. After the second step, there was no space remaining that King Bali could
offer for Him to place His third step.
Meanwhile, the demons witnessing this entire affair, became very anxious to see all the
land and property of Bali being robbed by this deceptive person. They thought that it is their
duty and an appropriate service to their master to take the life of Lord Viñëu, who was in the
form of Vämana. Against the will of Bali Mahäräja, the demons—armed with their weapons—
charged forward to kill Lord Vämanadeva. The associates of Lord Viñëu forbade them from
taking such actions, but they paid no heed. The associates of Lord Viñëu eventually destroyed
the demons. Understanding the desire of his master, Garuòa, the associate of Lord Viñëu,
bound King Bali with the ropes of Varuëa. By the influence of Çukräcärya’s curse, the greatly
powerful Bali appeared as though he was bereft of all opulence. A pure devotee who has
surrendered everything in the service of Çré Hari, even if he is in apparent danger or becomes
bound, his intelligence remains uncorrupted; his attachment towards the service of the Lord
does not diminish by the slightest. He passes the test the Lord has orchestrated and gets
engaged in the service of the Lord with a higher level of attachment.
Lord Vämanadeva said to the Varuëa rope-bound Bali Mahäräja, “You promised to offer
me three pieces of land. All the land has been covered by my first two steps. Please oblige and
provide for me the land on which to place my third step. If you are not able to offer the
promised charity, the scriptures dictate that you should remain in the pätäla realm. Your
spiritual master Çukräcärya also advised you similarly. You should enter the realm of pätäla.
You were proud to consider yourself very rich. Now, you have deprived me after promising
charity to me. You will have to suffer the reaction of this false statement for one year.”
From a common man’s perspective, it may seem that Lord Vämana acted very cruelly
towards Bali. However, Bali remained undisturbed in his mind and engaged his body, mind,
and words for the pleasure of Lord Viñëu. King Bali said to Vämanadeva, “Bhagavän! Please
kindly bless me by placing Your third step on my head! The punishment not provisioned by
mother, father, brother or friends, dear worshippable Lord, I consider that punishment
sanctioned by You to be most commendable for a living entity. You accomplish many activities
by doing just one activity. My worshippable grandfather Prahläda—one of Your devotees—
took Your shelter, despite being continually harassed by Hiraëyakaçipu in different ways. What
is the need for such a body which leaves the living entity at the end of life? What is the need
for service to the robbers in the guise of relatives, who are thieves of the wealth of devotional
service? What is the fruit of association with a wife who is the cause of household life? What
is the use of such a house where nothing but one’s lifespan is reduced; what is the use of such
household life? Due to being engrossed in materialistic intelligence, a living entity cannot
understand the temporary nature of life. Now, I have been brought to Your lotus feet, being
forcefully dislodged from that material wealth, by Your divine intervention.”

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 While Mahäräja Bali was speaking these words to Lord Vämana, Prahläda Mahäräja who
was very dear to the Lord, appeared on the scene. Since he was still bound by the ropes of
Varuna, Bali could not show appropriate respect to his grandfather he would normally do
before. With tears in his eyes, he still paid obeisances with his head. Prahläda bowed down to
the lotus feet of Vämanadeva and said, “You awarded the position of Indra to this Bali and again
today, You have taken it away. By doing so, you have shown great mercy to Bali. Learned
persons, although they may be controlled in their senses, get deviated from the path of
auspiciousness if there is madness about wealth.”
The wife of Bali, Vindhyävali, with her palms folded prayed to Lord Vämanadeva and
said that only the Lord is auspicious. Those who are under illusion try to apply their
intelligence in enjoying the things belonging to the Lord. Brahmä prayed to Vämanadeva,
“Non-deceptive persons attain the best of destinations just by offering water and buds of durba
(a kind of small grass) to the lotus feet of the Lord. Therefore, why should this Bali who has
offered the three worlds unto Your lotus feet without any hesitation, suffer the sorrow of being
bound?”
In order to teach all living entities of the world, Çré Bhagavän said to Brahmä, “Being
mad with pride of wealth and coming under the influence of materialistic thought process,
human beings ignore the three worlds, and even Me, who am the maintainer of all living
entities. They forget about their eternal benefit. Therefore, I take away that kind of wealth from
one to whom I bestow my mercy. After travelling through millions of species, birth after birth,
one becomes fortunate enough to get a rare human birth. In this human life, if one does not
become proud of one’s high birth, occupation, youth, beauty, knowledge, opulence, wealth
etc., then that is my mercy to the living entity. However, there is also a reason behind My giving
wealth to devotees like Dhruva and others. When I do this, I am demonstrating that despite
having a high birth, knowledge, and wealth—which are counterproductive to all
auspiciousness and are the root cause pride and lack of humility—My unalloyed devotees are
not enamored by these things. King Bali has won over the unconquerable mäyä. Even after
being deprived of wealth, he did not deviate from the path of eternal good. Bali did not deviate
from the truth and remained fixed in his vow even when being bereft of wealth, followers, and
position; even after being insulted by his enemies and rejected by the elderly and his relatives;
even while suffering the pain of being tightly bound by Varuëa, and even after being criticized
and cursed by his spiritual master. Despite some deceptive religious principles suggested to
him, Bali still remained fixed on his vow.”
The main teaching from the character of Bali is full surrender. Without any condition
whatsoever, he was causelessly offering himself unto the lotus feet of Çré Bhagavän. Bali has
taught the principle that even if the Lord deceives or deprives, one should not feel deprived by
that but should sacrifice oneself on the lotus feet of the Lord. Even though Çré Bhagavän may
apparently put us in different kinds of dangers, deprive us of opulence, deprive us of wealth
and beauty, bind us in ropes, take everything away, or from a materialistic point of view even
show the extreme limit of cruelty, we should endeavor to follow in the footsteps of His pure

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servants, like Bali who sacrificed himself in the service of Çré Bhagavän without getting evenly
slightly disturbed such obstacles.
The family priest’s mindset was averse to the Lord, even though he may have been a
very capable and great logician. Even if such apparently great personalities create different
kinds of obstacle in offering everything onto the lotus feet of Lord Viñëu—even to the extent
of cursing and depriving one of material wealth—a pure devotee would still offer everything
onto the lotus feet of Lord Viñëu without getting perturbed. A spiritual master should not be
called a spiritual master if he does not offer everything of his disciple’s in the service of Viñëu,
who is the only enjoyer. Even though such persons may be revered as a family priest from a
worldly perspective, one should leave aside his ill advice and serve a bona fide spiritual master
who instructs us on offering everything on the lotus feet of Çré Viñëu. Even if Çré Viñëu may
usurpt everything of the living entity’s, that is in fact ultimately beneficial for him. Bali
Mahäräja is the emblem of an uncontaminated heart offered onto the lotus feet of Çré Bhagavän.

24. Mahäräja Ambaréña

Mahäräja Ambaréña was the sovereign emperor of the earth with seven islands. Even
though it is definitely very rare for a living entity to achieve the amount of wealth that Mahäräja
Ambaréña possessed, he always considered it comparable to an illusion because he was well
aware of the reality that all these material objects are ephemeral. If one gets attached to such
things, one is bound to drown in the ocean of illusion. Mahäräja Ambaréña attained the highest
level of devotion towards Lord Väsudeva and His devotees on the strength of considering this
materialistic world nothing more than a lump of stone. Despite being the sovereign ruler of a
sprawling kingdom, he was always engaged in the service of the Lord and His devotees with
his mind, body, and soul. His mind was always absorbed in thoughts of the lotus feet of the
Lord. He was never overpowered by thoughts of worldly possessions. His tongue was always
engaged in glorifying the qualities of Lord Çré Kåñëa; his hands were engaged in cleaning the
temple of Çré Hari; his ears were always engaged in hearing the topics of the Lord; his eyes were
engaged in seeing the temple of Çré Viñëu, the transcendental deity from of the Lord, and the
lotus feet of the pure devotees of the Lord; his sense of touch was engaged in touching the lotus
feet of the pure devotees of Lord Mukunda; his nose was always engaged in smelling the tulasé
offered at the lotus feet of Lord Viñëu and the fragrance of His lotus feet. He tasted nothing but
food offered to the Lord; His feet were engaged in visiting the places of pilgrimage of Lord
Viñëu; his head was engaged in bowing down at the lotus feet of Lord Çré Hari; and his desire
was fixed in various services of the Lord. In this manner, by engaging all his senses properly,
he increased his love for pure devotees like Prahläda. He used to rule the earth according to
the advice of the brähmaëas who were devoted to Lord Viñëu and by engaging in his work in
the spirit of devotion to Lord Kåñëa. He used to please Lord Çré Hari by engaging in his
prescribed duties in the spirit of renunciation and by engaging in devotional service. In this
way, he was never attached to his houses, wives, sons, friends, elephants, chariots, horses,

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inexhaustible wealth, ornaments, clothes and infinite treasury. Satisfied with the fervent
devotion of Ambaréña, Lord Çré Hari gave him a formidable disc, which was capable of
protecting the devotees and destroying the unfavorable ones. He observed the vow of Ekadäsé
throughout the year, along with his wife, in order to worship Kåñëa since Çré Ekadäsé is the
favorite lunar day of the Lord. If this day is observed by fasting in association with pure
devotees and chanting the glories of Kåñëa, then Kåñëa is absolutely satisfied and devotion
to the Lord is achieved soon. For this reason, great personalities have declared Ekadäsé to be
the ‘Lunar day of Mädhava, the mother of devotion.’
One time during the month of Kärtika, Mahäräja Ambaréña fasted for three nights in
Våndävana. Upon completion of his fasting, he bathed in the water of Yamunä and worshipped
Lord Çré Kåñëa. Then, he gave varieties of commodities in charity to the assembled saints and
brähmaëas and fed them sumptuously. Upon their advice, he prepared to break his fast with
foodgrains offered to the Lord. Just as he was about to take prasädam, the great mystic yogé
Durväsä came to Ambaréña's house. Ambaréña humbly prayed to Durväsä to kindly take some
eatables at his home. Accepting Mahäräja Ambaréña’s request, Durväsä went to the bank of
Yamunä to perform his midday ritual. Mahäräja Ambaréña waited for Durväsä muni to return
from Yamunä. However, Durväsä muni’s return was somehow delayed and there was only half
a moment of the dvädaçé fast-breaking time remaining. One should break his Ekadäsé fast with
the dvädaçé fast-breaking time; otherwise, there is fault in the strict vows of Ekadäsé. Mahäräja
Ambaréña was thus in a dilemma about whether he should break his fast at the recommended
time or wait for Durväsä muni to take his prasädam before taking his own. Therefore, he
consulted with the assembled brähmaëas about the best course of action for him. With the
brähmaëas’ recommendations, it was decided that the best way for Mahäräja to break his fast
and yet not take his prasädam before Durväsä muni would be to break his fast by accepting just
a little water. As considered by the brähmaëas, an Ekadäsé fast could be broken by accepting
water; yet at the same time, one could still be fasting if he has just taken water. While
meditating on Lord Kåñëa, Mahäräja Ambaréña accepted the water and kept his Ekadäsé vows
of fast breaking. Then, he waited for Durväsä muni to return.
When Durväsä came to know of the King's drinking water, he became furious at
Mahäräja Ambaréña. Shivering with anger, Durväsä rebuked the King, who was standing with
folded hands, “Ah! How puffed up this person has become because of great opulence! He is
thinking of himself as good as God! Even after becoming a devotee of the Lord, how he has
transgressed religious principles! This person has eaten before offering food to his guests! I will
now show the results of his misdeeds.” Saying this, Durväsä's face became red with anger.
Uprooting a bunch of hair from his own head, he created a demon that resembled the blazing
fire of devastation to kill Mahäräja Ambaréña. Taking a trident in his hand, that blazing creature
came charging toward Mahäräja Ambaréña. However, the King remained undisturbed and did
not move from his position. The Sudarçana cakra, protector of the devotee, suddenly made His
appearance and immediately burnt the demon into ashes.

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 Then, the Sudarçana disc started charging after Durväsä muni. Fearful for his life, the
muni began to run in all directions. Wherever Durväsä ran, the Sudarçana disc inevitably
followed him. In order to protect himself, Durväsä muni fled in all directions—in the sky, on
the surface of the earth, in the caves, in the ocean, on different planets of the rulers of the three
worlds, and even to the heavenly planets. However, wherever he went, he was not able to escape
the unbearably blazing Sudarçana cakra. When Durväsä could find any shelter anywhere, he
finally approached Brahmä and prayed to him to get relief from the unbearably effulgent disc.
Lord Brahmä replied, “By a flick of Lord Viñëu’s eyebrows, the entire universe vanquishes,
including Brahmaloka. Dakña, great sages like Bhågu, Lord Çiva and other great demigods are
all surrendered to Lord Viñëu. By bowing their heads, they are all carrying out the orders of
the Lord. One who disregards the devotee of that Supreme Lord Viñëu cannot be protected by
me.” Hearing this from Brahmä, and still greatly afflicted by the blazing fire of the Sudarçana
disc, Durväsä approached Lord Çiva—who always resides in his abode Kailäsa—in the hope of
finding shelter there. Mahädeva replied, "The Sudarçana disc of the Supreme controller, Çré
Hari, is unbearable to us as well. We all are under the subjugation of Lord Çré Hari. Covered by
the illusory energy of the Lord, we cannot understand how expansive that illusory energy is.
Therefore, none of us, other than Viñëu Himself, can protect you from the Sudarshana disc.”
Greatly disappointed, Durväsä muni went to Vaikuëöha dhäma, where the Supreme
Personality of Godhead, Näräyaëa, resides with His consort, Goddess Lakñmé. Falling at the
lotus feet of the Lord, he confessed his guilt and begged for forgiveness again and again. He
prayed earnestly to the Lord to save him from the clutches of the cakra. The Supreme Lord
said, “Oh brähmaëa! I am completely under the control of My devotees. Just as Çiva and other
demigods could not save you since they are subordinate to me, I, in the same manner, am not
able to save you since I am controlled by my devotees. I have sold all my independent
mindedness to my devotees. My pure devotees, who are not even interested in liberation, have
captivated my heart. What to speak of My devotee, even those who are devotees of My devotees
are very dear to me. Without saintly persons, for whom I am the only destination, I do not
desire to enjoy My transcendental bliss and My six opulences. Since pure devotees give up their
homes, wives, children, relatives, riches, even their lives simply to serve me, without any desire
for material improvement in this life or the next, how can I give up such devotees at any time?
As a chaste woman brings her gentle husband under her control by service, the pure devotees
completely attached to Me in the core of their hearts bring Me under their full control. My
devotees attain completeness in my service. They are not interested even in the four kinds of
liberation, what then is to be said of such perishable happiness as elevation to the upper
planetary systems? The pure devotee is always in the core of My heart, and I am always in the
heart of the pure devotee. My devotees do not know anything else but Me, and I do not know
anyone else but them. Oh brähmaëa! let Me now advise you the only way for your own
protection. If the devotee that you have offended forgives you, that is the only way you will be
saved. Therefore, you should go to him immediately, without a moment’s delay. For a
brähmaëa, austerity and learning are certainly auspicious, but when acquired by a person who
is not gentle, such austerity and learning are most dangerous.”

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 As ordered by Çré Näräyaëa, Durväsä returned to King Ambaréña, and fell to the ground,
clasping the King’s lotus feet. When King Ambaréña, the great vaiñëava, saw that Durväsä was
attempting to offer prayers with a regretful heart, he immediately began offering prayers to the
great weapon of Çré Hari to it calm down and be peaceful towards Durväsä muni. With the
prayers of the pure devotee, the Sudarçana disc became peaceful. Having thus witnessed such
a splendid feat, Durväsä said, “My dear King, today, I have experienced the greatness of the
devotees of Lord Viñëu. Although I have committed an offense towards you, you have prayed
only for my good fortune. There is nothing impossible and difficult to renounce for the devotee
who has attained the service of Çré Väsudeva. By the very hearing of His Holy Name, one is
purified. Devotees of that Supreme Personality of Godhead are never in scarcity of anything.
Overlooking my offenses, you have saved my life. I am saved because of your mercy.”
Expecting the return of Durväsä muni, the King had not taken his food. Therefore, when
the sage returned, he fed the muni sumptuously with many different food preparations. Due to
his unalloyed devotion to Çré Väsudeva, he considered even the topmost planet of Lord Brahmä
to be no better than the hellish planets.
The character of Mahäräja Ambaréña depicts the ideal code of life of a pure devotee.
Even when the pure devotee is the ruler of the entire earth, including all oceans and seas, he is
not attached to materialistic wealth. He renders unconditional devotional service unto Lord
Kåñëa and His devotees with all his belongings. The pure devotee does not have the pride of an
‘enjoyer.’ Pure servitorship pervades his entire mind. His entire physical form, along with all
his senses—in unison with his mind, body, and words—are always engaged in exclusive
devotional service unto Lord Hari. While associating with pure devotees, he considers hearing
and chanting the pastimes of Lord Çré Hari as more desirable than liberation itself. Despising
even salvation, which allows one to live in the same abode as the Lord, he longs for eternal
servitude towards the Lord as a faithful follower of a pure devotee. Thus, while a sincere
devotee may live in the forest or dwell in a palace as a sovereign ruler of an expansive kingdom,
he has already won the heart of the unconquerable Lord. Thus, being intoxicated with pride, if
one offends a pure devotee of the Lord on the strength of high birth, wealth, scholarship, or
bodily beauty, one is deprived of the mercy of the Lord or His Holy Name for such an offense.
If one commits an offense against the Lord or towards the Holy Name, only a pure devotee can
save one from such an offense. The offense towards the Lord is mitigated by the merciful
incarnation of the Holy Name, but the offense committed towards the lotus feet of a pure
devotee is not eradicated even by the Lord Himself or the Holy Name. Only the pure devotee,
towards whom the offense has been committed, can forgive one and relieve one from the
burden of that offense. Çré Caitanyadeva, the Lord Himself, taught this principle through the
life of Çré Çacé mätä. Çré Våndävana, who was Vyäsadeva in the pastime of Çré Caitanya, stated
as follows:
Je-vaiñëava-sthane aparadh hoye jar |
Punah se-i khamile se ghuche, nohe aar ||

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 Translation: “If one offends a Vaiñëava, the offense can be excused only by that
Vaiñëava, no one else.”
—Sri Caitanya-bhägavata, Madhya 22/30

Kanta futey jei mukhe, sei mukhe jaye |

Paye kanta futiley ki skondhe bahiray ||
Translation: “If one is pricked by a thorn at the foot, one has to treat the exact place
where the thorn has entered the body. It is absurd to look for the thorn at the shoulder.”
—Sri Caitanya-bhägavata, Antya 4/380
The character that Ambaréña Mahäräja exhibited teaches us about the gravity of
offending a pure devotee of the Lord and how to get rid of such an offense. Among all kinds of
sinful activities, more sinful activities, and most sinful activities that are possible—such as,
killing a mother, father, brother, one's wife, cow, embryo, etc.—the gravest is the offense
committed at the lotus feet of Bhaktidevé. This is because the effect of all other kinds of sinful
activities may manifest in the body and the mind. However, the offense against a pure devotee
affects the very soul and it covers the constitutional nature of one’s consciousness. Among all
other offenses, the one committed against the vaiñëava is the most heinous one. The offense
committed against the pure devotee—who is the only one who can protect us from all other
offenses towards the lotus feet of Çré Bhaktidevé, the Lord Himself, the Holy Name, the Holy
land—debars us from any atonement and from attaining any other shelters. One should be very
attentive and ardently prayerful towards the pure devotees of the Lord so that any kind of
offense at their lotus feet can be avoided.

25. Sage Saubhari

Sage Saubhari was a very old brähmaëa, a great ascetic, and mystic yogé. One time, he
was performing austerities by submerging himself in the waters of Yamunä. He saw a large fish
copulating. The decrepit ascetic, who was attached to the bodily conception of life, became
desirous of enjoying family life. He immediately gave up his austerities and emerged from the
waters of the Yamunä. Then, he went to Mathura, to the palace of King Mandhätä, who had
fifty beautiful daughters. Sage Saubhari approached Mandhätä and prayed to him for one of his
daughters in marriage. The King agreed for the sage to marry any of his daughters, as long as
she herself chooses him to be her husband out of her own sweet will. Sage Saubhari knew that
he an old gray-haired man, who was already diseased. The skin of his limbs was wrinkled and
sagging; his head was constantly shaking; and to add to it all, he was an ascetic. No young girl
would ever desire such a person to be her husband. King Mandhätä had decided to tactfully
reject him by holding this svayaàvara38 for the marriage of his daughters.

38
An event where a girl selects her own husband

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 Sage Saubhari wished to turn himself into a beautiful young man so that the princesses,
or any other damsel for that matter, would be attracted to him. By using the power of his
penance, the sage immediately attained youth and beauty. Seeing the handsome Saubhari, all
fifty daughters of Mandhätä accepted him as their husband. Although they were siblings—and
now co-wives of Saubhari—they became very jealous of one another. Big quarrels would ensue
among them, with each woman fighting with another, saying, “This is my husband, not yours.”
In order to gratify his senses with his fifty wives, sage Saubhari obtained various paraphernalia
on the strength of his severe austerities. He frolicked with his wives surrounded by these
paraphernalia—various valuable garments, ornaments, servants, many groves, lakes, gardens
with fragrant varieties of flowers, chirping birds, best palaces, fine couches, beds, seats, jewelry,
sandalwood creams, garlands, flowers, palatable dishes, etc. Seeing the sage’s activities in
amazement, the emperor of the seven-island Earth, King Mandhätä, was forced to give up his
pride of considering himself the sovereign emperor of the entire Earth. In his own house, Sage
Saubhari was indulging with his wives all the time.
However, despite enjoying himself with his wives and his youthful beautiful body, Sage
Saubhari’s heart was not at peace. Can fire be extinguished by pouring clarified butter? Lust
cannot be satiated by more lustful activities; rather, it increases the nuisance further. Nobody
has ever been successful in extinguishing the fire of lust by involving in more lustful activities.
One day, when he was sitting alone, Saubhari began reflecting upon how he had fallen from
the path of self-realization. He thought, “Even though I am a wise, intelligent, prudent scholar
and ascetic, a mystic yogé, with years of experience, and expert in mantras, still, I was deluded
by the mere sight of fishes engaging in bodily affairs!” The animalistic behavior of a low-born
living entity, in this case a fish, had destroyed all his good intelligence. How severe is the effect
of bad association? He was himself the reason of his own downfall. He misused the freedom
that was awarded to him by the Lord. This misuse of freedom led to his downfall into the hellish
realm. When one takes a dip into the holy water of the Yamunä, with ascetic vows like that of
a sage, Kåñëa consciousness is likely to be awarded to him. On the contrary, while dipping in
that same Yamunä waters, how animalistic propensities had overtaken him! Instead of attaining
benediction from the Vaishnavi Yamunä—who is very dear to the Lord—he received the bad
association of aquatics. The outcome of his austerities should have been purification of the
mind and attainment of Kåñëa consciousness. On the contrary, his mind was perverted and
afflicted by animalistic propensities. Therefore, those who are desirous of spiritual upliftment
should never associate with materialistic householders. One should not engage his senses in
subject matters outside of Kåñëa conscious activities. One should not be content with the
strength of his own austerities and sacrifices. One should always seek the association of saintly
personalities. Only such a person can save someone who is about to fall down. In the
association of saintly personalities, one should always hear about the topics of the devotees of
the Lord. It is also not recommended to stay in isolation completely and take charge of one's
own spiritual upliftment. Always staying in the association of devotees is the ultimate good for
the self.

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 Saubhari was remorseful and started reflecting, “Earlier, I was inclined toward
performing penances in seclusion. However, I got married and became the husband of fifty
wives. This is completely because I followed the bad association of an aquatic in the water. I
have begotten a hundred sons from each of my wives and now, I have expanded to five
thousand. I am completely deluded by the spell of the illusory energy! I have developed an
inclination for enjoying matter. I find myself in an abyss of endless desires, which extend from
this life to the next. Alas! How evil is the effect of bad association!” Thinking in this way, sage
Saubhari entered into a forest and accepted the third order of life.39 All his wives followed him.
Abandoning all kinds of ideas to indulge in materialistic happiness, sage Saubhari completely
devoted himself in the worship and topics of the Lord and meditation upon Him. All his wives
followed in his footsteps and they, too, were absorbed in the service of the Lord.
The lesson taught by the character of sage Saubhari is that mystic yoga, strength of
austerity, meditating in seclusion, etc. cannot save the living entity from lustful propensities.
There is no other way of protecting oneself than surrendering exclusively—with utmost
obedience—at the lotus feet of the devotees of the transcendental Lord of love. Even for a great
ascetic, learned scholar, or an aged person, it is not advisable to associate with people that have
uncontrolled attraction toward the opposite sex, or with those that are following a lifestyle like
that of an animal.
Some people use the example of sage Saubhari to conclude that one can imitate him and
reach the ultimate stage of detachment, renunciation and welfare even by accepting the path of
enjoyment. However, sages who had practical experience in the science of Kåñëa Consciousness
have categorically advised against following the path of renunciation or to falsely rise to the
platform of detachment while still enjoying materialistic happiness. This is because all such
activities inevitably lead to impersonalism and destroy the eternal, constitutional position of a
soul. If one imitates examples of accidental falldown of personalities like Bilvamaìgala, or
Ajämila and imagines oneself to have attained the platform of detachment from worldly affairs
through the process of materialistic enjoyment, then, one inevitably falls down into delusion
forever by committing an offense at the feet of these exalted devotees. This is also an offense
against the Holy Name of the Lord because one indulges in the tendencies of materialistic
enjoyment on the strength of chanting the Holy Name of the Lord. As soon as the indomitable
lustful propensities arise in the heart—by illegally imitating these exalted personalities—one
gets drowned in the mud of material enjoyment and can never be delivered. Therefore, the
highest welfare is when one is engaged in the service of the pure devotees of the Lord and
associates with them, abandoning all ideas of impersonalism.

39
This order is meant for the spiritual upliftment of a householder who voluntarily leaves his household
duties and moves to the forest and starts living a life without luxury.

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 26. Khaöväìga, The Saintly King
Khaöväìga, the son of King Viçvasaha, was very dear to the demigods. He was a
worshiper of the three hundred thirty million demigods and was devoted to them. He was
unconquerable in battle and on behalf of the demigods, he had destroyed many demons in
battle. The demigods were very pleased with Khaöväìga for his devoted service and wanted him
to ask for a boon. Before he asked for a boon, he inquired from them how many years he had
left to live; he would ask for a boon accordingly. When the demigods informed him that only
a moment of his life was remaining, without wasting any time, Khaöväìga immediately returned
to his capital by an airship given to him by the demigods. There, he engaged his mind
exclusively in the service of Lord Viñëu, who is the Lord of the Lords.
Khaöväìga considered, “How will my ultimate welfare be met by fulfilling worldly
desires with the help of the boon bestowed by the demigods, who were the lords of the three
worlds? The demigods can indeed fulfill all desires related to religion ( dharma), wealth (artha),
or lust (käma), but how will this give rise to pure devotion unto the Lord inside the heart?
Since the senses and intellect of the demigods are scattered all over, they were oblivious to the
presence of all-pervasive Lord Çré Hari, who resides inside their hearts. The conditioned living
entity is naturally inclined toward the plethora of materialistic displays—which resemble the
abode of Gandharvas40—created by the illusory energy of the Lord.” He further contemplated,
“By fixing my mind onto the Supreme Lord and renouncing all affinity toward material
enjoyment, I am taking complete shelter of Him in full Kåñëa consciousness. The ultimate
welfare of a living entity is to become a servitor of the Supreme Lord. There is no other welfare.
Abandoning the idea of identifying the body as the self, the only desirable object for a living
entity is to take complete shelter of Çré Väsudeva. All other desires are simply causes of material
existence.”
When only a moment of his life was remaining, the saintly King Khaöväìga immediately
gave up worshipping various demigods, wealth and opulence, desire for religious merit, greed
for various benedictions, and identification of the self with the body. He took exclusive shelter
of Çré Väsudeva and became His eternal servitor within just a moment.
There are two great lessons to be learned from the saintly King Khaöväìga. Life is
ephemeral in nature. Who knows how much time is left in anybody’s life? One should,
therefore, not waste any time endeavoring for any worldly possession other than obtaining
exclusive devotional service onto Çré Väsudeva. The majority of our lives has been spent in
vain. Therefore, it is difficult to begin devotional service at this point. Those who are in their
youth may think that they still have a long duration of life remaining. One should not waste a
single moment in such considerations. Everyone should engage in devotional service
immediately. By earnest effort, one can be delivered even by a moment's devotional service.

40
Celestial beings in the heavenly realm who are expert singers and dancers.

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Any moment that is spent on something other than devotional service should be considered to
have been wasted. An intelligent person never waits for tomorrow or for the future to begin
devotional service unto Lord Väsudeva. Our endeavors for material gain can be postponed.
However, not a single moment should be wasted by postponing our engagement in devotional
service. If one begins lamenting that much of one’s lifespan is already wasted, that is no use
since one would not be able to get back that time which is already gone. In a state of
lamentation, whatever time is left may also be squandered, instead of being utilized properly.
Therefore, under all circumstances, one should begin devotional service right from this
moment.
The other lesson from the example of King Khaöväìga is that one cannot get liberation
by approaching the Lord directly or by learning devotion on their own. The love of Supreme
God, Çré Väsudeva, can be attained only by devotional service unto Him. The lotus feet of the
Lord are the only shelter of the living entity. The devotees of the Lord neglect religiosity,
wealth, desire or sälokya liberation41, and pray only for love of God. The demigods cannot
deliver one from imminent death and therefore, they are not to be entitled as the Supreme Lord.
Only Çré Väsudeva can protect the living entity from the fangs of death. The demigods can
bestow their mercy upon the living entity by awarding them religiosity, wealth and fulfillment
of material desires. This type of kindness from the demigods is deceitful in nature. If, however,
they turn the attention of the living entity toward Çré Väsudeva, then, it is considered an
absolute merciful gesture.

27. Bhågu
Bhågu, the son of Brahmä, was a great vaiñëava. One time, Bhågu kicked the chest of
Viñëu. This incident can be confusing to many. Most cannot understand how Bhågu can be
called the best of the vaiñëavas when he kicked the chest of that Lord. How can Bhågu behave
this way toward the Lord, who is eternally worshippable by him, and who Bhågu always thinks
of in his heart. Due to illusion, some people think that Çré Viñëu (or Çré Kåñëa) has held the
footmark of Bhågu on His heart, just to show respect to the brähmaëa. However, from the
anecdote of Durväsä Muni and Mahäräja Ambaréña, we can learn that when Durväsä was
begging for mercy from Lord Viñëu, the Lord said that even the Lord Himself does not have
the capacity to forgive a person who insults a vaiñëava. This is because the vaiñëava is the heart
of Bhagavän and Bhagavän is the heart of a vaiñëava. Bhagavän is always under his pure devotee.
Worship of the devotee is higher than the worship of Bhagavän. An offence to a devotee is more
dangerous than one toward the Lord. If an offence is committed against Bhagavän, the Holy
Name can relieve one from it. However, if an offence is committed against a devotee, then not
even Bhagavän Himself, nor the Holy Name, nor even one’s spiritual master can provide
protection. Therefore, brähmaëa Durväsä had to seek forgiveness from Mahäräja Ambaréña by

41
A form of liberation in which one is able to live with God in the same abode.

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holding the latter’s feet. A vaiñëava is, therefore, superior than a brähmaëa. It is actually to
show the superiority of the vaiñëava that Bhagavän Viñëu is always holding the mark of the
kick of Bhågu on His chest. On the part of Bhågu, it was actually to reveal the quality and
superiority of Bhagavän that he kicked the chest of Bhagavän. This was a service to Bhagavän.
Bhågu did not engage in such action to gratify his own senses, or out of pride, or in order to
publicize the pride of his family. Bhågu’s actions were to reveal and promote the qualities of
Lord Viñëu: that He is the supreme; that He is the reservoir of unlimited mercy; and that
devotees are very dear to Him. The Lord inspired and sanctioned the enactment of this pastime
from within Bhågu in order to reveal the glory of the devotee.
Millenia ago, a group of exalted sages once initiated a great fire sacrifice on the bank of
river Sarasvaté. In the assembly of that sacrifice, the sages were hearing recitation of puräëas
and deliberating on the scriptural subject matter amongst themselves. In some scriptures, the
glories of Brahmä were described more prominently, and in other puräëas, Lord Çiva was
described as the supreme amongst everyone, and yet in some puräëas, Lord Viñëu was
described as the supreme. Disagreements arose amongst the sages on this topic. In order to
reach some kind of common meeting ground amongst all the different opinions, some of sages
tried to propound ideas that took elements from each of the different opinions, and gave birth
to an entirely new opinion. They said, “What is the benefit of having disagreements amongst
us? Whoever has a spiritual master, it is upto the spiritual masters to decide. And whoever has
a worshippable deity, it is upto them.” Propounding such an idea of considering all as equal,
this new idea of equality germinated amongst the sages. This is called impersonalism. In
modern times, when so-called coordinationism is being promoted, we can see that these are
repercussion from those olden impersonalism. This is the ‘ism’ of mish-mash generated from
mixing and matching a variety of different ideas. According to this ‘ism,’ puffed rice and candy
are both equal. Similarly, according to this ‘ism,’ a demigod gifted with special powers from
Bhagavän, a simple living entity, and the Lord Himself are all put on an equal platform.
In order to quell their doubts, the intelligent sages gave the responsibility to Bhågu—
the son born from the mind of Brahmä—to resolve this matter conclusively. Complying with
the request of the sages, Bhågu first visited the assembly of Brahmä. When he reached the
assembly, Bhågu did not pay obeisances or offer prayers to Brahmä. Brähmaëical etiquette
would have required him to pay his obeisances to Brahmä, who was his father as well as a
worshippable superior. Instead, Bhågu simply stood there with great pride. Brahmä noticed the
disrespect and misbehavior of his son and became furious, appearing as though he was going
to burn Bhågu in the fire of his rage. Seeing his father thus infuriated, Bhågu quickly fled from
the assembly, understanding perfectly Brahmä’s disposition.
Next, Bhågu visited Lord Çiva in Mount Kailäsa. When Lord Çiva saw Bhågu
approaching, he got up, along with Pärvaté, in order to show respect to Bhågu. Considering
Bhågu as his younger brother, Lord Çiva went to embrace him. However, Bhågu stopped him in
his steps and said, “Maheça, please do not touch me. You have taken up the garb of a päñaëòé
(atheist), and you have kept all these ghosts, goblins, vampires, and untouchable atheists near

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you. You are a deviant. In which scripture are smearing ash on one’s body and holding bones
touted as a virtue? If one touches you, one has to take bath immediately to get purified. Please
stay away from me.” Bhågu was, of course, saying these words in line with the mission that the
sages had entrusted him with to determine who the most supreme is. An exalted vaiñëava like
Bhågu can never criticize Lord Çiva! When Rudradeva heard the words of Bhågu, he became
very angry. He grabbed his trident and prepared to destroy Bhågu. Pärvatédevé held Lord Çiva’s
hand. Holding unto his feet and using sweet reasoned words, she prevented Çiva from
committing such an act.
Finally, Bhågu proceeded towards Vaikuëöha. When he reached there, he saw Viñëu
laying on a bed bedecked with precious jewels, with Çré Lakñmédevé serving His lotus feet.
Bhågu suddenly charged toward Lord Viñëu and kicked Him on the chest. Viñëu awoke and
got up from His bed. Viñëu along with Lakñmédevé, then respectfully paid obeisances to Bhågu,
and proceeded to wash Bhågu’s feet. Offering Bhågu a very nice seat, Lord Viñëu smeared
Bhågu’s body with sandalwood paste with His own hands and begged for forgiveness for His
offence. Viñëu said to Bhågu, “The water from the lotus feet of a vaiñëava can purify an unclean
place into a pilgrimage. Whatever number of universes and universal controllers there are in
My body, they are all now purified by being sprinkled with the water from the feet of a devotee.”
To eternally remember this character of a devotee, Viñëu holds the footmark of His devotee on
His chest. This is the reason that He received the çrévatsa-läïchanaù.
Seeing this behavior of Viñëu, Bhågu got surprised and by getting immersed in the nectar
of devotion, started dancing in front of Viñëu. In the body of Bhågu different kinds of ecstasies
of love were getting manifested. Bhågu went back to the assembly of the sages and narrated the
behavior of Brahmä, Siva and Viñëu to everyone. Taking vow of truth three times Bhågu said
to everybody-
sarva-çreñöha—çré-vaikuëöha-nätha näräyaëa
satya satya satya ei balila vacana
sabära éçvara kåñëa—janaka sabära
brahmä, çiva karena yäìhära adhikära
kartä-hartä-rakñitä sabära näräyaëa
niùsandehe bhaja giyä täìhära caraëa
dharma, jïäna, puëya-kérti, aiçvarya, virakti
ätma-çreñöha madhyama yähära yata çakti
sakala kåñëera, ihä jäniha niçcaya
ataeva gäo bhaja kåñëera vijaya”
—Çré Caitanya Bhägavata Antya-khaëòa 9|370-374
Translation: Näräyaëa, the Lord of Vaikuëöha, is the greatest of all. This is the truth, the truth,
the truth. Kåñëa is the controller and father of all, even Lord Brahmä and Lord Çiva work under
His direction. Lord Näräyaëa is the doer, creator, and protector. Therefore one should worship
His lotus feet without doubt. Know for certain that religiosity, knowledge, pious activities,

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opulences, and renunciation, as well as one’s exalted position and influence all originate from
Kåñëa. Therefore sing the glories of Kåñëa and worship Him.

28. Avadhüta and his twenty-four teachers

Once, Çré Kåñëa narrated an anecdote to Uddhava about an avadhüta42 and Yadu. Yadu
once observed a strange brähmaëa who was walking around like an overjoyed mad man. He
approached the brähmaëa and asked him the reason for such satisfaction and joy in his heart.
The brahmama informed Yadu that he had accepted twenty-four teachers in this world and that
the superior knowledge and education that he had learned from their conduct enabled him to
travel anywhere within the world with a free spirit. The twenty-four entities that the avadhüta
accepted as his teachers were: (1) Earth (2) Air (3) Sky (4) Water (5) Fire (6) Moon (7) Sun
(8) Dove (9) Python (10) Ocean (11) Insect (12) Bumblebee (13) Elephant (14) Honey-
collector (15) Deer (16) Fish (17) The prostitute named Piìgalä (18) Eagle (19) A Young Boy
(20) Maiden (21) Arrow maker (22) Serpent (23) Spider and (24) Female Insect.
(1) From mother earth, the avadhūta brähmaëa learned the quality of tolerance. No
matter how much people exploit the earth by deep-oil drilling, cultivating, and enjoying it in
various ways, the earth remains unmoved and continues to benefit everyone. Therefore, even
though other living entities may persecute one in different ways, one should never deviate from
the path of religiosity, knowing that all of one’s circumstances are a providential arrangement.
One should be forgiving even towards an aggressor and act in ways that are beneficial for a
person. One should not be intolerant towards any kind of transient pain and suffering.
A saintly person can learn a lot from trees and mountains born from the earth. Trees,
grasses, and mountains dedicate their lives for the benefit of others. Trees provide shade and
produce sweet fruits, even if a lump of stone is hurled at it. Even when cut down with sharp
weapons, a tree never protests. Even while being burnt in fire, it continues to benefit even its
aggressors with its own body in the form of firewood. Tolerating adversities like the harsh sun,
torrential rain, summer and winter, the tree still benefits friends and enemies indiscriminately
with its own body. The grass is always trampled upon by animals, such as, cows, mules, and
others. Yet, it serves them, even when it is parched and dried itself. Mountains produce rivulets
and streams and nurture hundreds of medicinal plants on themselves. They are not envious
towards wild animals that move about their surface. If one can be as tolerant as a tree and as
imperturbable as a mountain, then it is possible to be engaged in devotional service.
(2) From the moving wind, the principles that the avadhūta learned is that one should
be unattached, even after coming in contact with various kinds of matter. Despite carrying all
kinds of aromas, the wind never gives up its own property and never mixes with those different

42
A mystic or saint who is beyond egoist-consciousness, duality, and common worldly concerns, and
who acts without consideration for standard social etiquetee.

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smells. Similarly, a person who wishes for the welfare of others is engaged in the service of the
Lord. He is not attached to the bodily concept of life and accepts material objects, but in a
detached manner.
(3) The sky taught the avadhūta that one should not be involved in conducts based
solely on the bodily concept of life and gross matter. The sky extends everywhere and
everything rests within it, but it does not mix with anything.
(4) From water, the lesson he learned is that one should follow such saintly persons
whose character is as pure, natural, comely, and as sweet as water. Such saintly persons sanctify
everyone with their appearance, touch, and glorification of the Lord.
(5) The lesson he gathered from fire is that a saintly person never falls down, rather he
delivers the fallen. This is similar to fire purifying matter without getting blemished at all. As
fire consumes everything, a saintly person may—by providential arrangement—appear to come
in contact with abominable things. However, such saintly persons are never blemished; rather,
they purify others by their effulgence. A saintly person is indifferent about propagating his own
glories. Just as fire is covered by ashes, he remains dormant. He may sometimes glorify himself
as an effulgent fire for the sake of educating the common mass. He is simply following the
orders of his spiritual master to benefit others. Common people fail to understand that there is
fire in wood. The conditioned living entities cannot always realize the true stature of a saintly
person.
(6) From the moon, he learned the following. Even though crescents of the moon
increase or decrease under the influence of time, there is actually no change to the moon.
Similarly, the body undergoes changes from birth to death, but the soul remains unchanged.
(7) He learned from the sun that devotees never get attached by gross matter even if
they may accept such things, just as the sun draws water from the earth with its rays and sends
it back as rain to earth. The sun is self-effulgent and ever-present. Just because the sun always
rises from the east, no intelligent person would infer the conclusion that the east is the mother
of the sun. While travelling around the earth, the sun only appears to rise in the east and set in
the west. Sometimes it also appears to be covered by a patch of clouds. These perspectives are
dependent on the viewer and his vision.
(8) From the dove, he learned that one should not be overly attached or excessively
affectionate towards any conditioned living entity or earthly objects. Once upon a time, there
was a dove who built a nest on a tree in the forest and was living happily with his she-dove for
a few years. Neither could not live without seeing the other; both of them slept, sat, traveled,
stayed, talked, played and ate together. Whatever the she-dove demanded, the dove would
bring it regardless of how difficult it was for him. In due course of time, the she-dove gave birth
to many offspring. Being enamored by their sweet sounds, the dove began to care for them
happily. Together, the male and the female dove raised their offspring with utmost care. One
day, the couple flew away from their nest to search for food for their children. Meanwhile, a

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hunter spotted the baby-doves and trapped them in his nest. When the doves came back, they
were beyond aggrieved at the sight of their entrapped babies who were crying in fear. Crying,
the she-dove dashed towards her babies in the hunter’s net and got entrapped herself. The dove
lamented miserably seeing his dear most ones trapped in the net and fighting for dear life. He,
too, fell into the net. The hunter tightened his net and returned home with the whole dove
family.
Just like this dove, persons who are engaged in sense enjoyments of family life and are
attached to the maintenance of their dependents finally fall prey to death along with their
kinsmen. If a living entity—even after ascending to the human form of life—gets attached to
household life like the dove, learned scholars consider such a person to have fallen in the well
of material existence even though he may pose himself as progressing on the path of liberation.
(9) From the python, he learned that material endeavor is fruitless. It is wise to simply
be engaged in devotional service of the Lord. For bodily maintenance, one should accept
whatever food comes of its own accord by the Lord’s will, whether such food is delicious or
tasteless, plentiful or little. One has to take shelter of the Supreme Lord and without any selfish
motive for one's own sense gratification, one should serve guru and Kåñëa. Those who always
hanker to fulfill the urges of the tongue and belly can never get the service of Lord Sri Kåñëa.
(10) The lesson he learned from the ocean is that a sage is externally gracious, but
internally he is grave, limitless, inviolable, untouched, and unaltered by space and time. He
remains still like the sea. As the ocean cannot be measured, the Lord's devotees can never be
subjected to any kind of judgment. The ignorant, conditioned living entities are incapable of
touching the depths of the hearts of liberated personalities. The ocean never overflows beyond
its limits even while continually consuming rivers in the rainy season, and it never dries out in
the absence of such full-flowing rivers in the summer time. Similarly, the devotees of the Lord
are not dependent upon worldly things to become complete; they do not become incomplete
in absence of something worldly. They are always complete, liberated, ever-perfected souls.
(11) The moth loses its life by being attracted to the beauty of the effulgence of the fire
and blindly rushing into its flames. Similarly, conditioned living entities fall prey to death due
to lack of knowledge and being allured by the desire of enjoying women, wealth, clothing,
ornaments, etc.
(12) A brähmaëa goes from place to place to collect alms for the maintenance of his
body, just as a bumblebee collects honey, drop by drop, from various different flowers. A
bumblebee may sometimes get attracted to a specific kind of aroma from a lotus and may get
trapped inside while the lotus is closing at sunset. Similarly, a brähmaëa who thinks that the
houses he visits for alms are his refuge will also be entrapped by the materialistic way of life
and gradually perish in that condition. The bumblebee collects honey from all sorts of
flowers—large or small—similarly, a person expert in absorbing the essence of life can
assimilate the science of devotional service to the Lord from all kinds of scriptures. This was
the lesson that the avadhūta learned from the bumblebee.

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 There are many other lessons that can be learned from bees and flies. Unlike the bee
that drinks honey exclusively from flowers, the fly tastes all kind of things. A fly is
indiscriminately attracted to the sweet smell of ripe mangoes, jackfruit, palm fruit juice etc. as
well as the rotting pungent smell from a trash can. For the fly, the pleasure derived from tasting
disgusting things, such as open wound, oozing leprosy, the blood and flesh of a corpse, pimple,
cough is the same as that it gets from tasting sweet rice, for instance. It does not discriminate
between the odor of stool or the heavenly fragrance of sandalwood; raw meat or sacred
offerings; acidic substances or fruits and honey. All are equally appealing to the fly. The fly
represents those who blend transcendence with materialism, whereas the bumblebee
symbolizes the pure devotees of the Lord. The impersonalists or mäyävädés consider all the
following things to be equal and comparable: namely, the Lord and the conditioned soul; the
animate and inanimate world; pure goodness which is beyond the primordial qualities and the
mixed qualities of material nature; designation and non-designation; transcendental dynamism
and desire for material sense gratification; transcendental and material; liberated and
conditioned; or the perfected and the practitioner. This is the so-called doctrine of unification.
Health scientists and medical professionals agree that a single fly can pose a much bigger threat
as the root cause of a pandemic to the common mass, in comparison to a highly venomous
snake which can only kill a single person. The so-called intelligent class of men—who always
try to deride the transcendental form, name, quality and pastime of the lotus feet of Lord Çré
Hari—afflict pain, instead of happiness in the heart of a spotless, pure, wise and saintly
personality. Such persons’ monotonous evil arguments are always blemished with attributing
material qualities to transcendental subject matters; in other words, they try to blemish
transcendence by equalizing it with the material realm. The impersonalists demonstrate their
lower propensities, just like that of a fly. Therefore, one who desires to protect oneself must
completely abandon the bad association of the fly-like impersonalists.
(13) Wild male elephants are entrapped after being enamored by she-elephants. The
male elephant, in order to get a female companion, succumbs to subordination for the rest of
his life. A conscientious person will never desire for the association of a charming woman; if
he does, he will also forever be bound by stringent laws of illusory material nature. This was
the lesson that the avadhūta learnt from the elephant.
(14) A greedy person painstakingly collects wealth but that wealth is robbed by others,
if not used properly or given in charity. Honeybees collects honey with great difficulty, but as
soon as the honey-thief finds the stored honey, he steals it away. Therefore, it is not wise to
store more than necessary for oneself. One should engage one's honey (meaning, money and
wealth) in the service to the devotees of the Lord.
Just like the honey-thief steals the honey collected by other living entities, renunciates
are entitled to accept major portions of the hard-earned wealth of a family man in the service
of the Lord. The avadhūta learned this lesson from the honey-thief.

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 (15) The deer is enamored by the sound of the hunter’s flute. Unlike the deer’s
fascination with the sound of the hunter’s flute, however, a true renunciate should abstain from
hearing mundane talks and songs even if they may be very attractive to the ears. In general,
people take great interest in amorous songs for material enjoyment or to experience mundane
poetic appeal. Even such an activity can entrap a living entity. Åñyaçåìga muni got very
attracted to the dancing, singing and playing of musical instruments by some charming ladies.
In time, he came under their control. If one indulges in mundane conversations, songs and
talks—just as the deer is bewildered by the flute sound—he gets completely bound. This was
the lesson that the avadhūta learned from the deer.
(16) Incited by the desire to enjoy through its tongue, the fish gets caught in the fishing
hook and loses its life. Similarly, foolish people fall prey to the uncontrolled pursuit of the
urges of the tongue. Wise sages who are capable of subduing all other senses may find
controlling the tongue to be very difficult. The practice of fasting is recommended for control
of the tongue. In reality, fasting may in fact increase the urges of the tongue, even more than
before. For this reason, until and unless one has not conquered the urges of the tongue, he
cannot be called a Gosvämé or the ‘master of the senses,’ even though he might have gained
control over all other senses. When the tongue’s urges are controlled, then, all other senses are
conquered. The avadhūta has learnt this lesson from the fish.
(17) In ancient times, there was once a prostitute named Piìgalä in the city of Videha.
One evening, she dressed herself in fine clothes and ornaments and waited at the exterior
doorway of her house in the hopes of finding a paramour. She looked expectantly at every man
that walked by her courtyard to see if he would be her next customer. Even as midnight
approached and one man after another passed by her doorway, none stopped for the prostitute’s
services. Piìgalä became extremely hopeless and morose. A sense of renunciation arose in her
heart due to this situation. She began to repent that she had sold her body for the greed of
wealth and served womanizing, lustful men and got gotten attracted to perverted male bodies.
She began speaking to herself thus, “Nobody, other than Lord Çré Hari Himself, can be the
enjoyer of this pure living entity called the soul. We are all originally created to be enjoyed and
the Supreme Lord is the ultimate enjoyer.” As such considerations arose within her heart, she
sacrificed all worldly desires and hopes and desired only to serve Lord Hari. From this
prostitute, Piìgalä, the avadhūta learned that the wisest thing one can do is to abandon all
worldly hopes and aspirations and take full shelter and refuge of the lotus feet of Lord Çré Hari.
(18) A smaller weaker eagle was once flying with a piece of meat when he was attacked
by a group of larger, more aggressive eagles. To avoid the danger to his life, the weaker eagle
dropped the piece of meat. While doing so, however, the smaller hawk experienced actual
peace in his heart. The avadhūta learned from that eagle that when a living entity abandons
enviousness towards another living entity, he is also treated in the same non-envious manner
by others. No one is inimical towards those who are eager for the love of God. In other words,
even if other people may be inimical or envious towards the devotee, there is no lack of
happiness in the heart of the devotee.

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 (19) Those who are equipoised in the face of respect and dishonor and who do not
hanker after material gains, such as, house, family, and wealth, such persons can always wander
anywhere in satisfaction. An ignorant child and a highly learned devotee of the Lord can move
about blissfully without any worries. The more one concentrates one’s mind on worldly subject
matters, the more he is subjected to suffering. Real peace can only be achieved by being
indifferent—just like a young carefree boy—and being immersed in the service of God. This
the avadhūta learned from observing a young boy.
(20) There was once a girl of marriageable age who happened to be home alone one
day. Just then, a few men arrived at her home desiring her hand in marriage. Since nobody was
home, the girl had to attend to the guests herself. She went to the kitchen and started husking
the paddy in order to prepare a meal for the guests. While husking the paddy, her bangles
jingled as they bumped into each other. Considering that the guest might think that her father
is a poor man—needing the daughter to husk the paddy herself—the intelligent maiden
removed her bangles one after another. She only kept two bangles in each hand. As she started
to husk the paddy again, even those bangles clinked against each other. Then, she removed one
bangle from each hand, and how had only one bangle in each of her hands.
From this maiden, the avadhūta learned that conflict is inevitable whenever more than
one person lives in the same place, particularly if they are of different mindsets. Where persons
with different motivations and desires gather together, the idea of association is not pragmatic.
If likeminded people, or people united under the shelter of the same bonafide spiritual master,
discharge loving devotional service onto Çré Kåñëa and sing His glories, only then is harmony
not hampered. Real seclusion means execution of devotional service along with likeminded
people. Otherwise, the poison of conflict and discordance keeps growing within the heart, even
though one stay externally in seclusion.
(21) A blacksmith was once making arrows. He was so engrossed in his work that he
did not even notice that the king, along with many followers and musical convoys, was passing
by. The lesson that he learned from this blacksmith is that one who has taken shelter of the
lotus feet of the Lord is not absorbed in external affairs. He conducts his necessary activities
out of daily practice. His mind is always engaged in the glorification of the name and fame of
the Lord, and in the service to saintly persons.
(22) The serpent moves about alone; he does not have a fixed place of residence. It is
always alert. It does not make any sound; no one can be aware of its movements. It enters hole
made by others and grows there happily. The lesson the avadhūta learned from the serpent is
that one should not receive service from others or be dependent on them. One should move
about alone while performing devotional service to the Lord. A person in renounced order of
life should not have a designated dwelling place like a householder. One who takes to
devotional service should always be alert, just like the serpent. If one is not protected by the
association of devotees, while performing devotional service, the illusory energy of the Lord
can cover that person at any moment. Devotees of the Lord should not engage in mundane

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conversations; rather, they should only relish the topics of Çré Hari. Devotees of the Lord will
not undertake the trouble of making a house for their living. There are palatial buildings,
monuments etc., built by people who are inclined towards carrying the burden of worldly
affairs at the cost of various tribulations and with the use of modern scientific inventions, such
as electricity, vehicles, etc. All such things of modern civilization should be engaged in
devotional service by the devotees of the Lord. This is how the true essence of everything can
be restored.
(23) The spider creates a web through its mouth, roams about in that web, and again
swallows the web in due course. Similarly, the avadhūta learned from the spider that God
creates this universe with His illusory potency, and like the spider, dissolves it in due course.
Therefore, one should not be mad after enjoying this illusory material world. Instead, one
should be engaged in the devotional service of the Lord.
(24) A wasp brings another weaker insect into its hive and keeps it trapped. The
entrapped weaker insect is in constant fear of the wasp, and by thus meditating upon the
stronger wasp, eventually achieves the same state of existence as the wasp without leaving its
current body. The lesson that the avadhūta learned from the wasp is that a devotee who is
following the process of devotional service to increase his attachment towards the Lord—
though the process of being engaged in hearing, chanting and remembering the glories of the
Lord—attains liberation very quickly and easily, even while existing in his current body of bliss
and knowledge. His body attains the stage of eternity, knowledge and bliss, like the Supreme
Personality of Godhead. Sri Caitanya Mahaprabhu expressed in this regard:
diksha kale bhakta kare atma-samarpan|
seikale Kåñëa tare kore atma-sama||
sei deha kore tar, cidanandamoya|
aprakrta-dehe Krsner carana bhajay||
—Caitanya-caritämåta Antya-lélä 4.192-193
The avadhūta gained this knowledge by considering these twenty-four entities to be his
teachers. He also learned a lot from his own body. We are so attached to this body that we have
forgotten our eternal good. We do not realize that this body will ultimately be a great feast for
the dogs, jackles, insects, etc. The avadhūta was thus roaming about from one place to another
in search of the Truth of God, considering his current body to be the property of others.
Conditioned living entities expand and maintain their wealth, houses, family, wife, children,
animals, and servants with their hard-earned money. A tree produces seeds before dying;
similarly, our body perishes after generating some actions and reactions in the form of
producing offspring—a byproduct of this body. Just like a householder who has many wives is
attracted to each of them individually, a person who is attached to his body is always afflicted
by the urges of his different senses, such as, the eyes, nose, ears, tongue, skin, stomach, etc..
The conditioned living entity gets this human form of life after transmigrating through
8.4 millions of life forms. Among these life forms, 0.9 million births are reserved as aquatics; 2

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million births in the form of non-moving living entities; 1.1 million births as various insects
and reptiles; 1 million births are for different kinds of birds; 3 million as different kinds of
quadrupeds; 0.4 million births as different species of human form of life. During the human
form, a living entity may finally be fortunate enough to associate with pure devotees of the
Lord and receive their instructions. This human form of life is more suitable for practicing
Kåñëa Consciousness than that of demigods. Since demigods are always mad after sense
gratification in the heavenly realms, they are not worried about the ultimate goal of life. An
intelligent person will always be conscious about engaging in the service of the Lord only, fully
utilizing his human form of life. It is not wise to lament over not being able to gratify the senses
properly since sense gratification is available even in the lower species of life. In every form of
life, enjoyable things are available that give satisfaction to the body and the mind (in the form
of kith and kins, in the form of objects, etc.). However, it is not possible to achieve devotional
service to Çré Kåñëa and a bonafide spiritual master in any other birth than in this very human
form of life!

29. The Tridaëòi Brähmaëa of Avanté

In the Malwa region, there was a country named Avanté, where there once lived a
brähmaëa. The brähmaëa had earned immense wealth through agriculture and commerce.
Although rich, the brähmaëa was extremely miserly. He did not offer an ounce of his riches to
the demigods, neither did he share his savings with his relatives or well-wishers. His own wife,
children, relatives, and even the demigods compared his avariciousness to that of Yakña. Since
the brähmaëa was not offering any sacrifices to the demigods, they were not satisfied at all.

As the wheel of time churned, by the will of Providence, the brähmaëa’s wealth
gradually eroded. A house fire, theft, harassment from government authorities, cheating by
ordinary men—several incidents one after the other led the brähmaëa’s entire fortune to slowly
dissipate. The brähmaëa’s miserliness was already disliked by his own family members and
well-wishers. And now that he was completely impoverished, they began to disavow him one
after the other. This unexpected behaviour of his own family members broke the brähmaëa’s
heart and he was overtaken by a powerful sense of renunciation.

He lamented and reminisced as follows, “Alas, what great misfortune! All these years, I
simply toiled uselessly and tormented myself for no good reason. I struggled so hard for money
that I did not spend on religiosity or even on material enjoyment.” As he thought about the
futility of his prior engagements, profound realizations unfolded in his heart. He thought,
“There is always huge endeavour in earning and attainment; and then fear in expenses. Then,
one is always in anxiety thinking about how to protect and consume what one has attained.
When one’s accumulation is lost, then there is great delusion. There are fifteen undesirable
qualities that contaminate men—theft, violence, untruthfulness, duplicity, lust, anger,
perplexity, pride, quarrelling, enmity, mistrust, envy, the dangers caused by women, gambling,
and intoxication. The root from which all these undesirable qualities arise is greed for opulence,
particularly for wealth. Even a man’s brothers, wife, parents and friends—who are otherwise

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united with him in love—will not hesitate to break off their affectionate relationships and
become enemies over a single penny. Is there any fool like him, who, having attained this
extremely rare human form of life, falls in the undesirable trap of acquiring wealth and leaves
the devotional service of the Lord?” Then, the brähmaëa began to reflect on his circumstances
as the mercy of the Lord. He thought, “The Supreme Personality of Godhead, Lord Hari, must
somehow be satisfied with me. By His grace, I have been put into this miserable condition,
which has triggered an experience of detachment in my mind. This detachment is the boat that
will carry me over this ocean of material existence. By doing devotional service, Mahäräja
Khaöväìga was able to achieve the spiritual world in a single moment. Therefore, if the all-
merciful Lord showers His mercy on me, it is not impossible for me to attain all auspiciousness
in whatever little time I have remaining in this life.”

Contemplating in this way, the brähmaëa from Avanté decided to accept tridaëòi
(holding three rods) sannyäsa. In this way, he travelled just like a mendicant from place to
place. The body, mind and words are always engaged in either enjoying the world or in
renouncing the world. Those who accept tridandi sannyäsa, however, withdraw the body,
mind, and words from both enjoyment and renunciation. Instead, they engage them to chant
and remember the Lord constantly, and therefore fulfil the purpose of tridandi sannyäsa by
engaging in the service of the Lord. Worldly people are accustomed to engaging their body,
mind and words simply in the service of the material world. If they see somebody engage in
the service of the Lord, they consider him an outcast and try various ways to harass or deride
him.

Indeed, when some unruly persons saw the brähmaëa of Avanté, they would consider
him an old dishevelled beggar and would often harass him. Lacking the understanding that the
tridanda is Lord Näräyaëa Himself, these unscrupulous men would consider it a mere bundle
of bamboo sticks and would snatch it away from the brähmaëa. Some would grab his water pot
and some would nab his chanting beads, clothing, eating bowl, or another of the brähmaëa’s
few possessions. Every day, the brähmaëa would offer whatever alms he collected to the Lord.
When he would then sit down on the bank of a river to honour the prasädam, the sinful rascals
would engage some boys to go and sully the food with spit, urine, dirt, ash, or sand. They
would pass air near him, and try various other methods to torment him. Knowing that the
brähmaëa had taken a vow of silence, the crooked hooligans would try to coerce him into
speaking by torturing him in different ways. Even though the ignorant thugs regularly engaged
in such despicable acts against him, the tridandi brähmaëa was never disturbed, not even to
the slightest. In his heart, he considered these incidents as apt punishment for his misdeeds by
providential arrangement and accepted them as the Lord’s mercy on him. Even while being
insulted by these low-class men who seemed bent on condemning, criticising, and defaming
him, he remained steady in his spiritual practices. Being resolute in the mode of goodness and
steadfast in his own spiritual duty, he began to chant the following song.

The brähmaëa sang, “These people, the demigods, my own body, the planets, my past
work, or the time factor are not the cause of my happiness or distress. Rather, it is the mind
alone that causes happiness and distress and perpetuates the rotation of material life. This mind
is more powerful than the strongest, and is dangerous even to the ascetics. Therefore, anyone

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who can bring the mind under control becomes the master of all the senses. Without subduing
this insurmountable enemy in the form of the mind, if one unnecessarily engages in quarrel
with others by accepting the six internal enemies—lust, anger, greed, arrogance, delusion, and
envy—as friends, such a person is the greatest fool. Without deep attraction for the service to
the lotus feet of Çré Kåñëa, the mind cannot be conquered through any other means. Therefore,
I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of
the lotus feet of Kåñëa and taking shelter of transcendental knowledge propounded by the
previous äcäryas.” Contemplating in this way, the tridaëòi sannyasi of Avanté started chanting
the Holy Name incessantly and began traveling all about the earth.

Every individual has something to learn from this character of the tridandi sannyasi.
Those who seek favour from the general public or public opinion are gross enjoyers, fruitive
workers or reputation seekers. An associate of Çré Caitanya Mahäprabhu—Çréla Jagadänanda
Goswämé Prabhu—has said, “Gaur-bhaja, loka-rakkha, ekatre nishphal”, which means
“Devotional service to Gauräìga Mahäprabhu together with association with materialistic
people is fruitless.” If one maintains veneration for materialistic people, one cannot worship
the Lord in earnest. From the moment one begins practising devotional service of the Lord,
materialistic people will try to deviate the person from the path of truth by lampooning and
tormenting him. It is only when such persecution starts that real devotional service to Lord
Hari commences. It is mentioned in the Çrémad Bhägavatam that living entities of the entire
universe from the exalted Lord Brahmä down to the lowly clump of grass may take an inimical
stance toward the devotees. The demigods may think that devotees are surpassing their position
and planetary realm to ascend to the realm of Vaikuëöha. Therefore, it is not just the demons
but also the demigods that may create various impediments to disrupt the devotee on the path
of devotional service. To crush all such impediments under one’s feet and reach the realm of
Vaikuëöha, one has to follow the path enunciated by the previous great sages. The tridandi
brähmaëa of Avanté found this path for himself and illustrates this path for us by his example.
Without finding fault in others, he governed his own mind. By his example of educating his
own mind, the brähmaëa of Avanté has imparted this teaching to the whole world. The teaching
is to ignore hundreds of tortures, persecution, condemnation, injustice, and defamation by the
people of the world and remain steadfast in the service of Mukunda. This is the most auspicious
engagement for the soul. Being persecuted in this material world is not disadvantageous for
devotional service to Hari. On the contrary, it is rather favourable!

30. The Hunter Who Became A Devotee

One day, Çré Närada Goswämé set out on a pilgrimage to Prayäga. When he was walking
through a forest, he saw a deer writhing in pain due to an arrow pierced into its body. Further
ahead, he found a hog—half dead—which was also squirming in acute pain due to a similar
arrow pierced into it. As Närada Muni walked a little further, he saw a rabbit in the same
condition. The sight of such suffering of these animals caused great pain in the compassionate
heart of Närada. As he was wondering who could have killed all these animals so cruelly, he
saw a hunter hiding silently behind a tree, ready to strike another animal with his bow and an

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arrow. The hunter looked terrifying—with blood-shot eyes, dark-skinned, holding a bow in his
hand—as if he were a messenger of death personified.
Närada walked toward the hunter, and as he did so, the leaves around and beneath him
ruffled and made noises. Hearing the noise, all the animals quickly fled. The hunter, who had
patiently positioned himself to strike another animal, was greatly vexed by this disturbance.
However, when he saw Närada's effulgent appearance, he could not utter single word against
him. Within his heart, however, the hunter was burning with anger. He said to Närada, “Oh
master of the senses! Why have you come here toward me into the forest? Have you strayed
from your path? Because of you, my target animals ran away.”
Närada said, “I have come to you to inquire about a doubt that has arisen in my heart.
While I was on my way, I saw some half-dead animals flopping about in agony. I think these
are animals that you shot with your bow and arrows. If you are hunting the animals, why are
you leaving them half-dead? Wouldn’t you fulfil your goal if you killed them completely?” The
hunter replied, "Oh Goswämé! My name is Mṛgäri! I hunt in the way that my father taught me
to, leaving the animals half-dead writhing in pain. Nothing makes me more joyful than to see
the half-dead animals thrashing around in agony. I do not get that kind of pleasure when I kill
them right away.” Närada replied, “Oh hunter! I beg something from you.”
The hunter replied, “Well, if you want an animal, I will give it to you. If you want
deerskin, let us go to my house. Deer skin, tiger skin—whatever you want—I will give you
everything.”
Närada said, “I do not want these things. I request for just one thing: from tomorrow
onward, whatever animal you kill, kill them instantly. Please do not leave them half-dead.”
The hunter said, “This is what you are begging for! What benefit will you get from it?
What happens if the animal is left half-dead?”
Närada replied, “The living entity suffers tremendously when you kill them in this way.
You will also have to suffer the same fate as the half-dead animals that you have hurt. It is very
sinful to kill any living entity. But it is unlimitedly more sinful to kill them by inflicting so
much pain upon them. In your next life, these animals will kill you, inflicting the same pain
upon you that you are killing them with now. One will be treated in the same way that he treats
others.”
Närada Muni’s words frightened the hunter. He had tortured so many animals—day in
and day out—by leaving them half-dead. He became restless at the thought of the many births
he would have to take and the suffering he would have to undergo as his karmic reaction. The
hunter asked Närada Muni, “Oh Goswämé! I have been doing these sinful acts since my
childhood. How can a sinner like me be saved from this sin? I beg at your feet, please relieve
me from my condition.”
Närada Muni: “If you act according to my instructions, I can save you from this sin.”

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 Hunter: “I will do whatever you say.”
Närada Muni: “First, you break your bow immediately. Then, I will speak further.”
Hunter: “What will I do for my livelihood if my bow is broken? How shall I live?”
Närada Muni: “I will take care of your regular meals.”
At Närada Muni’s words, the hunter immediately broke his bow and fell at Närada
Muni's lotus feet. Närada Muni picked the hunter up from his feet and instructed him, “Oh
hunter! Go home and distribute all the wealth that you have earned sinfully to the brähmaëas.
Along with your wife, renounce your house and wear just a single set of clothes. Build a hut at
the bank of a river, make a tulasé altar in front of it, and plant tulasé in it. Serve tulasé,
circumambulate her, and chant Kåñëa's names all the time. You do not have to worry about
your meals. I will send you enough food. You can eat as much as you wish.”
Then, Närada healed the half-dead deer, hog, and rabbit. The hunter was amazed to see
this and became firmly devoted to the lotus feet of his spiritual master, Närada Muni. After
Närada Muni's departure, the hunter returned to his home and did everything according to the
Muni’s advice. The news spread all over the village that the hunter had become a Vaiñëava by
the grace of his spiritual master. The villagers began to bring food for the hunter. Everyday, ten
to twenty villagers brought many delicious food preparations. However, the hunter would only
accept as much as he needed for his wife and himself. He never indulged in accumulating more.
After a few days, Närada Muni visited the hunter along with Parvata Muni. The hunter
saw his spiritual master from a distance and started moving slowly toward him by repetitively
lying prostrate on the ground. When he noticed ants moving on the ground, he cleaned those
places with his clothes and then began to prostrate. Witnessing such a feeling of non-violence
in the heart of the hunter, Närada Muni addressed him as follows, “Oh hunter! It is not
surprising that you have been through such a change. Those whose hearts have become devoted
to Lord Çré Hari never hurt others. Non-violence is inherent in the nature of a devotee of the
Lord.
The hunter brought two seats made of kuça grass and spread them before his spiritual
master and Parvata Muni with devotion. He respectfully requesting them to be seated. He
fetched water with which he washed their feet and—along with his wife—accepted that water
upon their heads. By the process of chanting Kåñëa's names, feelings in the mode of goodness
manifested in the body of the hunter. The hunter started dancing and singing with his arms
raised up in love for Kåñëa. Seeing such love of the hunter, Parvata Muni told Närada, “You are
‘touchstone’; by your touch, even iron has turned into gold.”
The example of the hunter—who turned into a devotee—teaches us how even a very
violent person can attain the supreme benediction as a result of association with a saintly
person. Highly realized souls are true ‘touchstones’. If one abstains from committing offense at
the lotus feet of such personalities, and observes their advice sincerely, then, even the most

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sinful person—like the hunter, who is envious toward others—can be blessed with devotion
to the Supreme Lord. Devotion to the Supreme Lord is the ultimate and absolute necessity of
life. There is something that we can learn from the example of the hunter's wife, too.
Sometimes, we see that the heart of the husband is bent toward devotion and the wife is not
ready to follow because she thinks she might be depriving herself of some enjoyment. Similarly,
the husband is sometimes fearful of devotional services because he thinks it might deprive him
from enjoying sense gratification. In this example, we see that the wife of the hunter is favorable
toward devotional service. In fact, a wife who follows in the footsteps of her husband who is
devoted to the Lord; who assists her husband in all different ways; accepting tribulations; and
being deprived of worldly pleasures—such a wife is fit to be called a ‘chaste woman’. On the
other hand, a husband who does not engage his wife in devotional service of the Lord, he is
definitely not to be called a ‘husband’. He is savagely envious toward his wife and is more
harmful than a ferocious beast.

31. Unethical codes, Ethical codes and

Devotional codes
Çré Rämänuja is one of the most prominent äcäryas in the Çré vaiñëava sampradäya. He
appeared in the year 1016 AD in a town named Mahabhutpuri or Paramavedur, near Chennai
(previously known as Madräs). Before his advent, many liberated personalities appeared to
preach the philosophy of Çré vaiñëavism. These personalities are called ‘Älvars’ in Dravidian
language. Some people believe that there were a total of ten Älvars. Others, however, think that
there were twelve, including Çré Rämänuja. Among the Älvars, Tirumaìgäi Älvar is quite
renowned. It is believed that he appeared in the eighth century AD. “All the objects of this
world have been created to be engaged in the service of Lord Näräyaëa. It is, therefore,
obligatory to serve Lord Näräyaëa properly with these created objects. No object or living entity
is complete without being properly engaged in the Lord's service." This is Tirumaìgäi’s
ultimate conclusion.
Ever since Tirumaìgäi was a very young boy, he used to visit all the places of pilgrimage
to execute devotional service. While he was on pilgrimages, four genius personalities became
his disciples. The first disciple was 'Todabadakkun'—the best in argumentation—who was
undefeatable in arguments. The second disciple was 'Tadaduan'—who could open locked door
just by blowing air from his mouth. The third disciple was 'Nedolai Merippaan'—a manipulator
of shadow—who could render somebody immovable if he touched their shadow with his foot.
The fourth disciple was 'Neelamelappan'—who could walk on water. With these four disciples,
Tirumaìgäi used to visit many places of pilgrimage. One day, he arrived at a very ancient,
dilapidated temple of the four-handed Lord Çré Raìganätha, who was reclining on the bed of
the Çeña serpent. The temple was so old and derelict that different kinds of birds and animals
had made it their shelter. Overgrowth woods and creepers surrounded the temple in all

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directions and it had become a favorite hunting spot for wild animals. Somebody would come
and offer a few flowers and water to Lord Çré Raìganätha once in a day and return as quickly
as possible in fear of the wild animals. Seeing such an unkempt temple of the Lord, a desire
arose in the heart of Tirumaìgäi, who wished to build a very large and beautiful temple for
Lord Çré Raìganätha. To this end, he—along with his disciples—visited various wealthy
individuals in different countries to seek donations. Wherever he went, however, the rich
disregarded him, calling him names, such as, hypocrite, greedy, thief, etc. Nobody donated
even a single penny.
Even so, Tirumaìgäi was undeterred. He was desperate to serve Lord Çré Raìganätha.
He called his four disciples and said, “Oh children! Just see the inclination of the heart of such
arrogant people who are blinded by wealth! The husband of Mother Lakñmé, Lord Näräyaëa,
has entrusted some portion of His opulence to these people. They should serve Lord Näräyaëa
with that wealth. However, just see how they embezzle the entrusted wealth, thinking
themselves to be masters of that wealth! How they have turned away from the worship of Lord
Çré Näräyaëa by living a luxurious life on milky beds in grand palaces! Lord Çré Näräyaëa, in
deity form, is lying in the woods inside the ruined temple. This is disrespectful to Him. Alas!
They are neglecting Him! It is the duty of rich householders to worship Viñëu. Otherwise, their
journey to hell is inevitable. It is necessary to do good to these people who are intoxicated with
riches.”
Desiring the welfare of the materialistic men, Tirumaìgäi put the mystic powers of his
four disciples in good use for the service of the Lord. He instructed Todabadakkun—who was
undefeatable in arguments—to entangle the rich materialists in a web of arguments. Then,
while the rich were distracted in heated arguments, Tadaduan—the disciple who could open
any locked door—would open their treasury doors and gather their wealth. Nedolai
Merippaan—who could manipulate shadow—would stop the wealthy on their tracks as their
wealth was being collected. Finally, Neelamelappan—who could walk on water—would take
away the wealth from the rich’s grand palaces, which were encircled by water. In this way,
Tirumaìgäi collected immense riches, not for himself, but for the sole purpose of service to
Lord Çré Raìganätha. With such activities, it appeared as if Tirumaìgäi had become a leader of
a band of robbers.
With the collected resources, Tirumaìgäi renovated the temple by engaging the best
artisans from various countries. As a result of the four years of work of thousands of artists, the
work of the first exterior was completed, the second and the third exterior were completed in
another two years, the fourth in eight years, the fifth in twelve years and the sixth exterior was
completed in eighteen years. It took a total of sixty years to build the entire temple, at which
time, Tirumaìgäi was eighty years old! After construction of the temple interior was completed,
nearby Kings set out to help Tirumaìgäi. Those that appreciated how Tirumaìgäi had amassed
such riches solely for engaging it in the Lord’s service were benefited by their appreciation of
such a great soul. Even those that helped him out of fear were, nonetheless, benefited.
Tirumaìgäi did not endeavor independently from the Lord to gratify his own senses. His one

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and only motivation was to serve Lord Çré Raìganätha, even though the means with which he
did it was robbery. He never accepted a single penny from that wealth for his personal
enjoyment.
The construction of the temple of Lord Çré Raìganätha, surrounded by seven exteriors,
was finally complete. He paid everyone a fair wage, after which he did not have a single penny
left over. At that time, almost a thousand robbers—who had earlier helped him in robbing the
rich—came forward and demanded that he give them the looted wealth. He secretly indicated
to Neelamelappan—the water walking disciple—to take the robbers by a vessel used to bring
huge stones for constructing the temple. Tirumaìgäi told the robbers that Neelamelappan
would take them to the place where the looted treasure was buried. It was the rainy season and
the vessel was taken to the middle of the Käveré river. In the middle of that deep Käveré river,
Neelamelappan allowed the vessel to sink with the robbers—who had come to kill
Tirumaìgäi—still inside. Since, he would walk on water, he managed to escape unscathed and
returned to his spiritual master. The great soul, Tirumaìgäi, remarked to Neelamelappan upon
his return, “The robbers are buried in the waters of mother Käveré, who is the destroyer of sins
and the bestower of devotional service unto the Supreme Lord. They have definitely been
considered in favor of Lord Çré Raìganätha, so, do not worry. Instead of their proclivity for
robbery and envy toward Vaiñëavas, you provided them an opportunity to go to Vaikuëöha. Is
this not a boon for them? We took their help for the service of the Lord. If someone personally
imitates such an act for his own enjoyment, it would be considered a heinous sin. Such an act
leads them to hell. There is no doubt about this.” The northern part of the Käveré river where
the robbers were forced to drown is still known as ‘Coliron’, which means ‘the place of killing’.
The lesson from this anecdote of Tirumaìgäi Älvar is that devotional service or service
to the Supreme Lord is incomparable and far above any worldly sense of morality or
immorality. If the so-called morality or immorality is not pleasing to Lord Çré Hari, then neither
is devotional. We have to renounce conventional ideas of sin and piety and work for the
pleasure of Lord Çré Hari. The following two scriptural sentences are seen in paragraph 148 of
Bhakti Sandarbha, composed by Çréla Çré Jiva Goswämé Prabhu. Among them, in Rebakhanda
of Skanda-puräëa, are the words of Çré Brahmä,
sa karta sarva dharmanam, bhakto jastav Keshava |
sa karta sarva papanam, yo na bhakta stava acyuta ||
papam bhavati dharmohapi, tava bhaktai krto hare |
nisesha dharma karta bapya bhakto narake hare|
sada tisthati bhakta ste, brahmahapi vimyucyate ||

“O Kesava! He who is your devotee performs all religious rites. O Infallible! He who is
not your devotee commits all kinds of sins. O Lord Hari! Even the religious activity
performed by non-devotees is considered to be sin. Even though the non-devotees follow
religious codes completely, their destination is always hellish abodes. But your devotees are
freed from the sin of even killing brähmaëas.

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In the Padma-puräëa, the word of the Lord goes as follows:
mannimittam kritam papam, api dharmaya kalpate|
Mamanadritya dharmohapi papam syanmat prabhavataha||

“For my pleasure, even the sins committed by the devotees are considered as religion.
Whereas the religious activities performed disregarding my pleasure, under my influence,
become sinful deeds.”
Prabhupada Çré Çréla Bhaktisiddhanta Saraswati Goswämé Mahäräja used to narrate this
legend and say that the character of true devotees of Lord Hari cannot be estimated within the
tiny boundaries of our senses (perceptive knowledge). This is because all their endeavors are
exclusively dedicated to bring pleasure to the senses of Lord Çré Hari. Everything within the
jurisdiction of devotion can be properly utilized in service. The devotee of the Lord is like an
expert snake-charmer; he can perform amazing feats even with serpent-like crooked and
deceitful people. If others imitate his act, they will surely meet with destruction.
The transcendental teachers, who teach with their own examples, sometimes exhibit
pastimes where they apparently accept people who are filled with desires other than service of
the Lord. They perform such wonderful deeds in order to complement their own devotional
service and bring about good merit into the lives of others. When such people take refuge of
mercantile mentality toward the spiritual master or devotees, then the latter destroys the former
for the former's own good. The example of the destruction of the Yadu dynasty by Lord Çré
Kåñëa Himself and the example of the robbers—who indirectly helped in the construction of
Lord Çré Raìganätha temple—being killed by Tirumaìgäi in the river Käveré propagate such
truth.

32. The Pretentious Brähmaëa

One day, in the courtyard of a rich man’s house, there was a snake charmer who was
possessed by Vasuki.43 The snake charmer was dancing in the mood of Vasuki and his
associates were singing of the pastime of Kaliya being chastised by the Supreme Lord, Çré Kåñëa,
in a tune that evokes karuna (compassion). Coincidently, Öhäkura Haridäsä 44 happened to
come there at that very moment. Hearing the song of Kaliya’s pastime, the best of the pure
devotees, Öhäkura Haridäsä, lost his consciousness and fell to the ground. After some time, he
regained his consciousness and roared gladly and began dancing. Seeing the transcendental
mood and bodily expressions of Öhäkura Haridäsä, the snake charmer moved aside with great
reverence. Symptoms of strange tears, ecstasy, and trembling manifested in the lotus body of
Öhäkura Haridäsä. Everyone surrounded the ecstatic Haridäsä and began chanting the Holy

43
A celestial serpent
44
Even though Srila Thakur Haridas appeared in a Muslim family, as the acarya of the Holy Name, he
was one of the dear-most associates of Sri Caitanyadeva.

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Name of Kåñëa. After some time, when Öhäkura Haridäsä came back to his external senses, the
snake charmer began dancing again. Seeing the pure ecstatic love of the great devotee Öhäkura
Haridäsä, every one took the dust from his lotus feet on their heads and smeared it all over
their bodies.
In the audience, there was a cunning and deceitful person born in a brähmaëa family,
who had witnessed this entire incident. He thought to himself, “I am a brähmaëa and an
aristocratic person, and Haridäsä is only a beggar born in a non-Hindu family. Nowadays,
people seem to be watching the dance of and following even such foolish and barbaric beggars.
So, if an aristocratic brähmaëa like myself were to show such sentiments, then one would
definitely get much more respect.” Being envious of all the attention being showered upon
Öhäkura Haridäsä, the so-called brähmaëa thought in this way and began displaying his
artificial sentiments. He fell to the ground and pretended to be unconscious. The snake
charmer, however, understood that this pretentious brähmaëa had begun displaying such
kinds of external sentiments simply out of an envious competitive spirit against Öhäkura
Haridäsä. He, therefore, took a large stick and began beating up the body of the impostor
brähmaëa. Unable to tolerate the pain, the impostor began calling out for his father and ran
from the scene. In this way, the real identity of that imitator was revealed to the public: that he
was a prakriti-sahajiya.45
Then, the snake charmer began to dance freely. The spectators, who had been watching
the incident, folded their hands and asked the snake charmer, “When Öhäkura Haridas was
dancing, why did you stand aside with folded hands in reverence? But then, when the brähmaëa
started to dance, why did you beat him up with a stick?” The snake charmer, who was still
possessed by the Vaiñëava snake Vasuki, replied, “That son of a brähmaëa was an imposter!
He only showed his artificial symptoms out of envy and competition against Haridäsä Öhäkura.
He just wanted to distinguish himself from others. However, when Öhäkura Haridäsä dances,
Kåñëa Himself dances and by seeing His dance, the whole universe becomes purified. Thus, all
living entities get relieved from maya’s illusory binding. Whoever imitates the sentiments of
devotees—out of greed for worldly fame and respect—is called a sahajiya. The actions of such
a person is nothing more than a sham.
haridäsa-saìge sparddhä mithyä kari’ kare
ataeva çästi bahu kariluì uhäre
“baòa loka kari’ loka jänuka ämäre”
äpanäre prakaöäi dharma-karma kare
e-sakala dämbhikera kåñëe préti näi
akaitava haile se kåñëa-bhakti päi

45
One who imitates the eternally liberated great personalities and displays artificial non-permanent
sentiments and expressions to bewilder the public, but in their hearts, enemies like lust, desire to be worshipped,
desire to be distinct, etc. reside.

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 “Out of audacity, he tried to imitate Haridäsa, and therefore I punished him
accordingly. He presented himself as an important person by imitating some religious
sentiments. Actually, that arrogant and deceitful brähmaëa has no love for Kåñëa. To
achieve the devotional service of Lord Kåñëa one has to be free from duplicity.”

—Çré Caitanya-bhägavata Ädi-khaëòa: 16/227-229

33. Result of Envy Toward a Devotee

This anecdote refers to the period after Lord Çré Caitanya’s disappearance. In a village
named Kheturé, situated on the bank of the river Padmavaté, there was the capital of King
Kåñëanända Dutta. Dutta was the ruler of the land of Varendra in the province of North Bengal.
Çréla Narottama däsa Öhäkura appeared as the son of Kåñëänanda, who had an elder brother
named Puruñottama Dutta. Puruñottama also had a son, whose name was Santoña. Santoña was
well versed in all the scriptures and was an expert in taking care of the affairs of the kingdom
and its citizens. Çré Narottama, on the other hand, was deeply devoted to the Vaiñëava
philosophy propagated by Lord Caitanya, and left behind his immense inheritance and wealth
from the kingdom. Santoña appreciated Narottama’s renunciation so much that he became a
disciple of Çré Narottama.
Öhäkura Narottama had a best friend named Çré Rämacandra Kaviräja. Both were highly
realized souls, erudite in scriptural injunctions. Çréla Narottama Öhäkura was a resident of
Kheturé village and was engaged in devotional service. Çré Rämacandra Kaviräja sometimes used
to stay at Narottama’s home and would perform devotional services together. Such was their
relationship that people used to call them ‘soul mates’.
Just a few days before the autumnal Durgä-püjä, one year, Çréla Narottama Öhäkura was
going to take bath in the Padmavaté river along with Çré Rämacandra Kaviräja. On their way,
they met two exceptionally handsome brähmaëa boys. The boys were enthusiastically making
their toward river Padmavaté, accompanied by some followers as well as some goats, sheep, and
buffaloes. Seeing this, Çré Narottama remarked to his friend Çré Rämacandra, “It seems that
these two sons of a brähmaëa are very intelligent. If they could be engaged in devotional
service, then their birth in high family, opulence, knowledge, and beauty would all be
successful.” Çré Rämacandra agreed and both began thinking about how to approach and
convey the ultimate spiritual message to these boys who were not seeking such messages from
them. Seeing the goats, sheep and buffaloes, It appeared—from the number of goats, sheep,
and buffaloes accompanying the boys—that they belonged to a family devoted to the worship
of the energy potency of the Lord. In such a situation, if the boys are approached by strangers
preaching about Vaiñëava philosophy, they might reject it with disrespect. Yet, Çré Kaviräja
wished for the ultimate eternal good for them; so, he devised a clever plan.

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 Çré Kaviräja and Narottama Öhäkura began walking very slowly, and discussing various
scriptural subject matters in a voice that was clearly audible to the brähmaëa boys. As the boys
overheard the thoughtful discussions between the two friends—complete with references to
authorized scriptural injunctions—they were intrigued and began hearing more carefully. Just
from that conversation between Çré Kaviräja and Narottama Öhäkura, all doubts that they had
about Vaiñëava philosophy were completely dispelled. Their minds became totally
uncontaminated. Then, the two brähmaëa boys began discussing amongst themselves, “I have
heard a lot about the greatness of Çré Narottama Öhäkura and Çré Rämacandra Kaviräja
mahäçaya.46 Judging from the spiritual acumen of these two personalities conversing near us
today, it seems to me that they are none other than the highly-elevated souls, Çré Narottama
Öhäkura and Çré Rämacandra Kaviräja, themselves. This is a very auspicious morning for us
since we were able to see such exalted personalities face to face. But alas! We have these goats,
sheep and buffaloes with us, which indicate that we are worshipers of the goddess of power.
How, then, could we possibly approach these two exalted Vaiñëavas face to face?”
The two brähmaëa boys decided to keep their goats, sheep, and buffaloes at a distance
and approach Çréla Narottama Öhäkura and Çréla Rämacandra Kaviräja mahäçayas. In an
extremely apprehensive mood, with their throats drying up, they went in front of Narottama
Öhäkura and Çré Rämacandra Kaviräja. Çré Narottama asked them who they were. The elder of
the two brähmaëa boys spoke, “My name is Hariräma Bhaööäcärya and my younger brother's
name is Çréräma Kåñëa Bhaööäcärya. We are the sons of Çré Çivänanda Bhaööäcärya.” Then, the
noble-minded Çré Narottama Öhäkura asked him, “Where are you going with all those goats
and buffaloes? Are you going to kill them?” Hariräma replied, “Every year, my father very
opulently worships goddess Durgä. Although he does not personally rejoice in killing animals,
he believes that sacrificing them is the way to gain religious merit, with which he may attain
the inexhaustible heavenly realm. Overwhelmed with such a desire, he make these sacrifices
annually to goddess Durgä. Upon his order, we have bought these animals from the market as
paraphernalia for the worship. We know the exalted Vaiñëava, Çré Balaräma Kaviräja, from
whom we hear Vaiñëava philosophy. We are familiar with the teaching that animal killing is a
very sinful act. And today, when we overheard your scriptural discussions, all the doubts in
our hearts were completely eradicated. Kindly manifest the glories of your magnanimous
identity as patita-pävana, the deliverer of the fallen, by giving these two rascals shelter at your
lotus feet. We will never be violent toward ourselves and other living entities. We do not want
to take these goats and buffaloes before our father. We want to leave them here so that they
cannot be sacrificed to goddess Durgä. We have become enlightened by your mercy.” Hariräma
Bhaööäcärya then called for his assistants and ordered them, “Release these innocent animals.
Then, you go immediately to the other side of river Padmavaté. We prefer to stay right here.”
The servants were astonished by the order of their master’s elder son. They were
disappointed because they were eagerly looking forward to the sacrifice of the goats, sheep and
buffaloes before goddess Durgä. The servants began to talk amongst themselves, “Have our

46
A great personality.

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master’s sons gone mad? Did they get tricked by the enchanting words of the two Vaiñëavas?
Do these Vaiñëavas know some kind of magic spell? These animals were meant to be sacrificed
before goddess Durgä; it would be very sinful to let them go. If our master finds out that we let
the animals so, he will definitely punish his two sons along with us. Besides, what will people
say? The noble Bhaööäcärya himself, along with the priest, are waiting for these sacrificial
animals for their worship. If we do not take these for the worship in time, how can the offerings
be made properly? Everything will be ruined.” While the servants of Çivänanda were talking
amongst themselves, Hariräma again ordered them to release the animals immediately, without
paying heed to their talk. The servants had to obey their commands. They released the animals
and crossed the river to the other side of the river.
On this side of the Padmä, the intensity of eagerness of Hariräma and RämaKåñëa to
obtain the mercy of their spiritual master was increasing many folds. In abject humility, tears
began flowing incessantly from their eyes. Lying prostrate on the ground, they began praying
for the mercy of the spiritual master and other Vaiñëavas. Then, the noble-minded Öhäkura
and Kaviräja lifted them up from the ground and embraced them, providing them assurance.
After taking bath in the river Padmavaté, they took the two brähmaëa sons along with them to
a temple in Kheturé village.
The temple was decorated with the six deities established by Öhäkura Narottama. The
deities are Çré Gauräìga, Çré Vallabhikanta, Çré Kåñëa, Çré Vraja Mohan, Çré Rädhä Ramana, and
Çré Rädhä-Kanta. At the very first sight of a bonafide spiritual master, one must be eager to
receive his mercy, without even a moment’s delay. Being well aware of this fact, Çré Hariräma
took mantra initiation from Çré Rämacandra Kaviräja and Çré RämaKåñëa took initiation from
Çré Narottama Öhäkura on that very day. They considered both Çré Rämacandra and Çré
Narottama to be on the same spiritual platform. In other words, they took them as their
spiritual masters without any discrimination. By constantly hearing about the conclusions of
devotional service from the two highly elevated personalities and being empowered by them,
Hariräma and RämaKåñëa became perfect in scriptural injunctions and unflinchingly
reverential.
Carrying the dust of the lotus feet of their spiritual masters on their head, Hariräma and
RämaKåñëa departed from the village Kheturé on the Ekädaçé day that followed Vijayä-daçamé47
and visited the village of Gnovas to meet Balaräma Kaviräja. They stayed at the residence of Çré
Balaräma Kaviräja that night and narrated the entire sequence of events of how they had met
Çré Rämacandra and Çré Narottama and what transpired between them. Balaräma Kaviräja also
spoke to them about Çivänanda Bhattäcärya, their father.
The next morning, Hariräma and RämaKåñëa went to meet Çivänanda Bhaööäcärya.
Çivänanda was infuriated at the very sight of his two sons, particularly because they were
dressed like Vaiñëavas. Boiling with anger, he started hurling abusive words toward his sons in
front of hundreds of people. “You rascals! Black sheep of the family! You have tarnished the

47
The day celebrating the conquest of Lanka by Lord Çré Rämacandra.

110
prestige of such a high-class family like mine by taking birth in it! Both of you have shamed
my ancestors! One has to bathe in the flowing Gaìgä to atone for the very act of just seeing
you. I would have been able to console my mind, had you accepted some religion outside of
Hinduism. But you have abandoned Brähmaëism and adopted Vaiñëavism! I cannot tolerate
such stupidity and hypocrisy. You rascals! The all-pervasive goddess Durgä has given you
appropriate punishment so far. You hypocritically identified yourself as brähmaëas. This
human life is in vain without the worship of Bhagavati.48 Since you deprived the goddess of the
sacred sacrificial animals, you were both deprived by the deceitful Vaiñëavas. I have never seen
such a Vaiñëava who wants to make a brähmaëa his disciple. Very soon, I will curtail your
spiritual masters’ pride with the help of the scholarly society. Let us see how much of an erudite
scholar they are. By the mercy of the goddess, you will witness how your spiritual masters are
going to be humiliated. Where have you heard that a Vaiñëava is greater than a Brähmaëa?
Lord Viñëu carries the footmark of a brähmaëa on His chest. Your worshipable Lords—Kåñëa,
Caitanya—are always very respectable toward the brähmaëas. As a kñatriya, Kåñëa has
worshipped many brähmaëas. Your Caitanya has drunk the water that washed the feet of a
brähmaëa. How have your spiritual masters accepted two brähmaëas as their disciples? Do
they think that Çré Kåñëa and Çré Caitanya—who are themselves worshipers of brähmaëas—
will excuse them? For sure, I will crush such preposterous hypocrisy by the judgment of the
learned society. Vaiñëavas say that the worshipers of the goddess kill animals in sacrifice. But
when your Vaiñëavas hold big festivals and cut pumpkins and gourd plant, is this not killing
of living entities? What kind of scriptures do the Vaiñëavas have? They are given to absurd
speculation and theirs is a fledgling non-Vedic religion. The duties and activities of a brähmaëa
are the oldest and based on the eternal traditional Vedic religion.”
Upon hearing Çivänanda's words, Hariräma replied strongly, “You are boasting of
defeating our spiritual masters by bringing some scholars. May I propose that those scholars
argue with me first? You can ask the greatest scholars to come forward, as you may please. If
they can defeat me in scriptural arguments, then, I shall accept your words. If not, I will know
your words to be as good as the croaking of a frog.”
Hearing such a strong response from his son, Çivänanda was even more enraged and
said, “You fools! Black sheep of the family! You are considering my words to be the croaking
of a frog, are you? You have become so proud. You do not even have the intelligence to talk to
your father properly. Vaiñëavas used to teach one to be as humble as the grass, but your gurus
seem to have taught you to be arrogant and rebel against your father.”
Çivänanda became impatient with anger and immediately sent for some of the greatest
elderly scholars. When the great scholars arrived, they started a scriptural debate with
Hariräma. Although Hariräma was young, when he began refuting all the ungodly doctrines of
the scholars, he appeared as if like a roaring lion. Very systematically, he established the glories
of pure devotion. Quoting references from many çrutis, smritis, and puräëas, he proved that

48
Another name for goddess Durgä.

111
Vaiñëavism is superior to Brähmaëism in all respects and that Brähmaëism is best executed by
being a servant of a Vaiñëava; or else, a brähmaëa is 'fallen'. Using rationale and evidence drawn
from many scriptural injunctions, Hariräma demonstrated that the Vaiñëavas’ worship of the
Supreme is beyond the primary modes of material nature and that it is causeless. The worship
of goddess Durgä—who is the treasurer of the universe—hinges on fulfillment of material
desires. This kind of worship is mixed with the three modes of material nature, namely,
goodness, passion and ignorance. All actions and endeavors of the devotees of the Lord are
directed toward pleasing the senses of the Supreme Personality of Godhead, Çré Kåñëa. They
are, therefore, devoid of enviousness. The Vaiñëavas do not seek religion, wealth, material gain,
or liberation. It is evident from the sarva-dharmän parityaja verse of Bhagavad Gita (18.66) that
Çré Kåñëa protects one who has taken His shelter from all kinds of sinful activities. The
Vaiñëavas who have taken shelter of Çré Kåñëa are saved from all kinds of sinful activities and
five kinds of debts toward the deväs, åñis, ghosts, man, and the forefathers. They do not have
to involve themselves in sinful activities, like killing of animals, as done by the worshipers of
other demigods.
The scholars were astonished to hear Hariräma's profound religious conclusions, which
were all irrefutable. They started speaking amongst themselves, “He appears to be just a little
boy. But how did this son of Çivänanda acquire such knowledge at such a tender age? These
two sons of Çivänanda must have received boons from goddess Sarasvaté. It is due to the power
of Narottama Öhäkura and Rämacandra Kaviräja that such great erudition has awakened in
such young boys. It seems impossible to find a scholar who can defeat them.”
Çivänanda had hoped to defeat his sons with the help of the scholars. On the contrary,
the scholars were defeated by his son. Stunned and unable to argue further, the scholars very
humbly left Çivänanda’s home. The result of the debate infuriated Çivänanda even more, as if
oblation of clarified butter was poured into a fire. He took up a vow that he would shatter the
pride of his two arrogant sons by arranging for a scholar who is undefeatable and whose is
renowned within all the quarters of the world. Çivänanda sent for a great scholar named Muräri,
who had defeated all scholars in India to date.
Paëòita Muräri traveled from Mithilä49 to Çivänanda’s village with a group of his own
disciples. Muräri was a very arrogant personality. He thought so highly of his own erudition
that he considered everybody else to be no better than grass compared to it. When thus invited
to debate with Hariräma and RämaKåñëa—who he had heard had great erudition and very
robust spiritual conclusions—he still thought, “What would be the wonder in defeating
Çivänanda's two young sons who are inferior even to grass? It is indeed very embarrassing for
me to be arguing with these children. If their guru or another superior representative from their
sect is available, then, it might be fitting for me to debate. Else, I shall not fire a cannon to kill
a mosquito.” Therefore, it was decided that the elderly Balaräma Kaviräja would debate with
Muräri. When the debate took place, Kaviräja very cleverly used the very logic proposed by

49
A subdivision of Bihar province in India.

112
Muräri to turn it around and defeat him without much effort at all. Everybody was astonished
at Muräri’s shock defeat. Despite Muräri’s arrogant nature, one of his virtues was that he never
resorted to hypocrisy or unjust orthodox acts to establish his defeat as victory. When he was
defeated, the scholar said, “I do not have the ability to describe the glories of Vaiñëavism. There
is nothing better than Vaiñëavism.” Then, he distributed all his belongings to others. Since the
defeat meant that his highly regarded position as an undefeatable erudite scholar no longer
stood, he decided to become a mendicant. He gave up the pride he had of his erudition,
considering it to be useless. Since he did not accept Vaiñëavism and took shelter of monastic
path with a remorseful heart, he set an example by taking up a 'third' way which became
renowned as the Murarestritiyah pantha or the 'third measure of Muräri'. Therefore, he
remained neither a world-renowned undefeatable scholar, nor did he become a pure Vaiñëava;
rather, he adopted a third way. Çivänanda Bhaööäcärya, on the other hand, almost died of shame
and sorrow. The goddess Durgä punished him appropriately for being envious of Vaiñëavas.
Oà Viñëupäda Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda used to
quote this anecdote regularly to underscore the importance of taking shelter of the lotus feet
of a pure Vaiñëava and bonafide spiritual master as soon as one sees them. The kind of religion
followed by the common mass—who are afflicted by religious gain, wealth, fulfillment of
material desires, or attaining liberation—are all born of lust and are products of the material
modes. However, the dire need of every living entity is a conscious evolution that develops to
the stage of love of God. That religion of love is universal, everlasting and beyond any national
borders. In order to be initiated in that religion of love, one has to immediately abandon the
shelter of all other religions—which are motivated by different desires—and take shelter of a
bonafide spiritual master who is well versed in the science of God realization. One should not
consider any humanly, societal, or customary beliefs to be a barrier in the path of pure devotion.
If parents or so-called materialistic spiritual masters create hindrance in the path of devotional
service to the Lord or express enviousness toward a Vaiñëava and guru, then, one should try
to approach them humbly by submitting clear and rational explanations. However, if they
persistently continue on the path of enviousness, then their association should be considered
as evil and should be abandoned immediately. One must then approach the master of all
masters, the ever worshipable of all who are worshipped, to render unalloyed service to the
Supreme Lord and His devotees. In this regard, Çré Caitanya Mahäprabhu advised,
sakala janame pitä, mätä sabhe päya
kåñëa-guru nähi mile bujhiha hiyäya
“In every life one gets a father and mother. Rarely, however, does one obtain guru and
Kåñëa.”
—Çré Caitanyamangala Madhya Khanda 11.204
gurur na sa syät sva-jano na sa syät
pitä na sa syäj janané na sä syät
daivaà na tat syän na patiç ca sa syän

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 na mocayed yaù samupeta-måtyum
“One who cannot deliver his dependents from the path of repeated birth and death should
never become a spiritual master, a relative, a father, a husband, a mother or a worshipable
demigod.”
—Çrémad Bhagavatam 5.5.18

34. The pride demon and the Goddess of

humility
After Öhäkura Narottama gave initiation to ÇréHariRäma and ÇréRämaKåñëa—the two
sons of Çivänanda Bhaööäcärjee—many brähmaëas, such as, Gangänäräyaëa Cakravarté, Çré
Jagannätha Äcärya, and others took shelter of the lotus feet of Öhäkura mahäçaya.
During that period, there was a formidable king named Narasiàha in the province of
Bengal. In his royal assembly, there were many learned brähmaëas, who were irked by the
throngs of people taking shelter of Öhäkura Narottama. These brähmaëas approached King
Narasiàha and appealed thus: “Narottama Däsa, the son of Kåñëänanda Datta, has ruined the
lives of many people by encouraging them to accept the path of Vaiñëavism. We do not know
what kind of magic he is capable of, but throngs of respectable brähmaëas have become his
disciple. He is acclaimed as a scholar in scripture, but we suspect that this undue praise is
bestowed upon him by fools not well-versed in scripture. In the presence of learned brähmaëas
like ourselves, he will not be able to utter even a single word! Mahäräja, please arrange to take
our assembly of brähmaëas to confront him without delay. You will see for yourself the pitiable
condition that he will be in, out of fear, in our presence! We are confident that he will
immediately flee from the scene, along with the imaginative deceit he has been spreading in
the name of religion. Since you will have uprooted fraudulent religious practices, your fame
will spread in all countries, and because of you, the the dignity of brähmaëas will be re-
established. A king’s duty is to sanction punishment. If you do not intervene against torture
and disregard for the brähmaëas, then, this brähmaëa cast will be vanquished in the very near
future.”
Being thus provoked by the words of the brähmaëas and scholars of his royal assembly,
King Narasiàha went on an expedition to defeat Öhäkura Narottama. The professed scholars
took bags of books with them, beaming with pride and making exhilarated gestures amongst
themselves, certain that they would defame and oust Öhäkura Narottama. King Narasiàha took
leadership of the expedition himself. He brought along with him the famed scholar of the
country, RüpaNäräyaëa, who had conquered renowned scholars in all directions. Along the
way, King Narasiàha’s army and purported scholars, camped in a village called Kumarpur near
Kheturé.

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 The news of the King’s approaching mission reached the ears of Öhäkura mahäçaya
through the grapevine. In seclusion, Öhäkura mahäçaya consulted with Rämacandra kaviräja,
who he considered non-different than himself. He said, “I will have to argue with the
professors. I think it will cause disruption in devotional service since they will not be ready to
accept the principles of any bona fide scripture. They will unfortunately retain their strong
egotism.” Çré Rämacandra kaviräja said, “You carry on with your devotional service without
any worry. You will see very easily that the pride of these pompous persons will be smashed
and eventually, they will surrender unto your lotus feet.”
Then, Çré Rämacandra kaviräja mahäçaya secretly hatched a plan with Gangänäräyaëa
Cakravarté. Both of them immediately set out for Kumarpur village. On the way Rämacandra
kaviräja disguised himself as a betel-selling fruit vendor and Gangänäräyaëa Cakravarté took
the garb of an earthen pot and pitcher-selling potter. Each of them perched baskets of betelnuts,
and earthen pots and pitchers on their heads. Then, they entered the Kumarpur village and set
up stalls in the local market. One of the students of a professor who had come with King
Narasiàha’s party came to Rämacandra kaviräja’s stall to buy betel for his master. Thinking
that the fruit seller—who was in fact Çré Rämacandra kaviräja in disguise—was an ordinary
betel seller, the student asked for the price of the betel in rural Bengali language. When the
betel seller answered him in perfectly pure and accurate Sanskrit language, the student was
taken aback. Nonetheless, with much pride, the student also started conversing in Sanskrit
with the disguised betel seller. However, within a few exchanges in Sanskrit, the student was
utterly defeated. The color in the student’s face suddenly changed, as if smeared with lime ink.
The disguised betel seller said to the student, “You are a fool! How much do you even know?
Is this all your teacher has taught you? Bring your teacher here! You will see how much wisdom
he has!”
The student—simultaneously shocked, angered, and ashamed—immediately went to
his teacher and exclaimed, “Alas! Alas! Today, I had to accept defeat from an insignificant betel
seller! How can I show my face to anybody? It seems that in the village where Narottama Däsa
resides, even the street betel sellers and earthen pot vendors are scholars who can defeat
scholars in all directions! How can we then measure the limit of Narottama’s scholarship? You
should only enter into argument with Narottama of Kheturé, if you can first defeat that fruit
vendor! Otherwise, you should pack and leave for your home right from this village!”
The teacher of the student became agitated with anger when he heard such words. He
retorted heatedly, “Who is this fruit seller? Let me see where this betel seller is! I will teach
him a good lesson!” The student led his teacher back to the betel seller. As soon as the teacher
saw the betel vendor, he instigated an argument in Sanskrit and the discussion gradually veered
into scriptural subject matters. Hearing of the ongoing discussion, other professors in the
King’s procession also went there. Even King Narasiàha went to the scene of the discussion
along with the famed scholar RüpaNäräyaëa. A huge crowd gathered in the marketplace around
the betel seller and the teacher, who were engaged in an intense discussion on scriptural
matters.

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 The betel seller maintained a gentle demeanor and cited appropriate scriptural
references as he refuted—point-by-point—the opinions of the royal scholar, who was now
joined by others in his party. The royal professors were thoroughly defeated and were publicly
ashamed. Feeling humiliated and infuriated, every limb of their bodies were beginning to
shake. King Narasiàha eventually had to appease his royal scholars and took them back to the
camp. However, conversations about the day’s incident rippled through the King’s camp and
throughout the village. Everyone agreed, “The royal scholars came roaring like lion in the
beginning. After being wholly defeated in scriptural argument, however, they returned like
dogs curling their tails. They are fools! How would they know the glories of Öhäkura
mahäçaya? Pärvatédevé herself has ordered the brähmaëas to become disciples of Öhäkura
mahäçaya. If one commits offense against His feet, he is not spared.”
King Narasiàha was informed about the general pulse of such public opinion and
conversations. He then called for RüpaNäräyaëa to consult with him in private. “Please help
me decide what the way out is for us now! Our scholars were proud and certain that they will
prove Narrottoma to be a laughable fool in front of everyone. However, they are the ones that
are now defeated by illiterate village fruit sellers and potters of the village of Öhäkura mahäçaya.
Due to the recent incident, not only are my royal scholars defeated, but I am myself now on
the chopping block!”
Scholar RüpaNäräyaëa then said to the King, “In truth, there is no religion above
Vaiñëavism. There is no offence greater than criticism of Vaiñëavas. In order to atone for the
offence we have committed, there is no other way but to go to the village of Kheturé and beg
for forgiveness and seek the shelter of lotus feet of Öhäkura mahäçaya. For our eternal good,
we should go to Kheturé at the earliest possible hour tomorrow, along with our entire party.”
As the King’s party was informed of the plan for the next morning, the royal scholars
were the most anxious than all others. Neither could they bring themselves to face the king,
nor could they go back to their own country! They were waiting for the next day as if moribund.
King Narasiàha also tossed and turned in his bed that night. He was so desperate to get the
mercy of Çréla Öhäkura mahäçaya that he began to think over and over again, “How will
Öhäkura mahäçaya be able to forgive a villainous offender like me?”
Meanwhile Çré Rämacandra kaviräja and Gangänäräyaëa Cakravarté distributed their
betel and earthen pots and pitchers to the poor in the village and happily returned to Öhäkura
mahäçaya in the village of Kheturé. There, they narrated everything that had transpired.
Meanwhile in the royal camp, one of the brähmaëas—who was the proudest of them
all—had a vision in his dream that night. He saw Bhagavaté devé, with sword in hand, charging
at him angrily and saying, “Oh evil minded one! Your study and teaching are both useless. You
have criticized a Vaiñëava. Only if I can cut your head to pieces will the sorrow in my mind be
vanquished. Oh wicked demon! Except for this method, by what other means can I teach you?
If you want to be protected, then, go and beg forgiveness from Öhäkura mahäçaya and take
shelter of His lotus feet.” As soon as his sleep was broken, the brähmaëa began to tremble in

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fear. He woke up his companions and in between sobs, began narrating the vision he had just
had. As soon as dawn broke, the brähmaëa went to the king and narrated his vision. The king
told everybody to take their baths and get ready.
Without riding on any chariot, King Narasiàha—in modest attire and a very humble
mood—appeared at the courtyard of Çré Gauräìgadeva of Öhäkura mahäçaya of Kheturé, along
with his party of the royal brähmaëas. As soon as the King reached Öhäkura Narottama’s
courtyard, he fell on the floor, just like a rod, to pay his obeisance. At that time, Çréla Narottama
was engaged in devotional service in his private quarters. Rämacandra kaviräja and other
devotees offered a suitable seat for the king with proper respect. Then, the King and the scholar,
RüpaNäräyaëa, were taken to see Öhäkura mahäçaya and were introduced to him. Both the
King and the scholar presented themselves as entirely materialistic and grave offenders.
Speaking regretfully of the offence that they had just committed against the lotus feet of
Öhäkura mahäçaya again and again, they begged for forgiveness. Then, they prayed for mantra
initiation. They then summoned the proudest brähmaëa who had had the vision in his sleep
the night before and presented him to Öhäkura mahäçaya. They described his dream and told
Öhäkura Narottama about the order from Bhagavaté devé, earnestly and repeatedly asking to
forgive him.
Çréla Öhäkura mahäçaya, who does not see any fault in others, embraced the brähmaëa
out of mercy. Then brähmaëa paid obeisance by falling like a rod in front of Öhäkura Narottama
and smeared himself with the dust of the lotus feet of Çréla Öhäkura mahäçaya. In that
courtyard of Çré Gauräìgadeva, a maha-saìkértan and feast was arranged. Çré Santosh Roy
(brother, disciple, and a son of the father of Öhäkura mahäçaya from his previous äçraà)
arranged for the proper reception of King Narasiàha and his party. Everybody sat in a line and
took prasädam. The next day, Öhäkura mahäçaya gave mantra initiation and offered them to
the lotus feet of Çré Gauräìga. Everyone heard a Çrémad-Bhägavatam class from the lotus mouth
of Gangänäräyaëa Cakravarté and heard devotional songs from Govinda kaviräja. After a few
days with the devotees, King Narasiàha and scholar RüpaNäräyaëa returned to their respective
homes. Soon after, Çréla Öhäkura mahäçaya gave mantra initiation to the queen of King
Narasiàha, Çré Rupamälä devé, who used to chant one hundred thousand Holy Names every
day in a regulated way. In this way, by the mercy of Çréla Öhäkura mahäçaya, everybody became
a Vaiñëava.

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