(This article has been translated into English from the original Bengali speech, transcribed and published in Gauḍīya Maṭha’s daily newspaper, “Dainik Nādiya Prakāśa,” 18th March, 1937 edition. Some of the personal and circumstantial references has been redacted to retain focus on the philosophical substance of the talk)
om ajñāna-timirāndhasya
jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena
tasmai śrī-gurave namaḥ
anarpita-carīṁ cirāt
karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ
sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-
kadamba-sandīpitaḥ
sadā hṛdaya-kandare
sphuratu vaḥ śacī-nandanaḥ
Today is the second day of our pilgrimage. Yesterday we circumambulated Antardvīpa Śrī Māyāpura, the place of complete self-surrender. Today is the day for the parikramā of Śrī Sīmantadvīpa, the island of śravaṇa (hearing).
Among the nine limbs of devotion (navadhā-bhakti), the importance of the limb of hearing (śravaṇa) has always been acknowledged within the community of pure devotees. Although different groups speak of different paths — the karmīs praise the path of karma, the jñānīs consider jñāna-yoga their way and aim for impersonal liberation, and the yogīs follow prāṇāyāma and other processes with the goal of merging with the Paramātmā. For devotees, the principal means of practice and worship is śravaṇa-kīrtana (hearing and chanting).
As stated, yadyapi anyā bhaktiḥ kalau kartavyā, tadā; kīrtanākhya bhakti saṁyogenaiva—in Kali-yuga, the foremost devotional practice is kīrtana. Yet, it can never be performed without śravaṇa. Śravaṇa must precede kīrtana. Anyone who has even slightly heard about the Gauḍīya Maṭha knows something of the glories of śravaṇa.
Without the association of pure devotees of the Lord, one can never attain devotion. The śāstra declares— bhaktis tu bhagavad bhaktasaṅgena parijāyate. Satsaṅgaḥ prāpyate puṁbhiḥ sukṛtaiḥ pūrvasañcitaiḥ — Kṛṣṇa-bhakti originates from the association of devotees, and such association is attained only by the accumulation of pious merits over many lifetimes. Thus, kṛṣṇa-bhakti janma mūla haya sādhu-saṅga — sādhu-saṅga is the root cause of the birth of devotion to Kṛṣṇa.
Śrīmad-Bhāgavatam is the direct manifestation of the Supreme Personality Godhead, Kṛṣṇa — this is well known to everyone and acknowledged by all. It has been stated regarding the divinity of the Śrīmad-Bhāgavata (1.3.43)—
kṛṣṇe sva-dhāmopagate
dharma-jñānādibhiḥ saha
kalau naṣṭa-dṛśām eṣa
purāṇārko ‘dhunoditaḥ
This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purāṇa. (SB 1.3.43)
With the disappearance of Kṛṣṇa, Śrīmad-Bhāgavatam appears as the direct manifestation of Kṛṣṇa.
By explaining the ātmārāma verse in 64 different ways to Sārvabhauma Bhaṭṭācarya, Śrīman Mahāprabhu is teaching us that the meaning of the verses in Śrīmad-Bhāgavatam is not confined within the limits of any mundane scholarship! The meaning of the verses of the Bhāgavata is realized in essence by His mercy, through pure consciousness. Bhāgavata-dharma has been glorified as being beyond material limitations. What Bhāgavata-dharma is, has been declared in the Bhāgavatam itself—
dharmaḥ projjhita-kaitavo ‘tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam
śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ
sadyo hṛdy avarudhyate ‘tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt
Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart. (SB 1.1.2)
Only the surrendered souls naturally inclined to hear the glories of the Lord, can realize the Lord in their hearts. The bhāgavata-dharma, which wholly rejects all materially motivated paths, is the supreme religion of saints who are pure and free from envy (nirmatsara).
If one does not become free from envy, one can never understand the principles of bhāgavata-dharma. Why does the Bhāgavata despise mātsarya (envy) so much? Because all other faults take refuge in mātsarya. There is no other fault like mātsarya. We have fallen into this world due to our neglect of serving Hari because of mātsarya. Everyone neglectful of serving God is matsara. Śrī Ṭhākura Narottama has spoken about engaging the internal enemies in the service of God—
kāma kṛṣṇa karmārpane
krodha bhakta-dveṣī-jane
lobha sādhu-saṅge hari-kathā
moha iṣṭa-lābha-bine
mada kṛṣṇa-guṇa-gāne
niyūkta kariba jathā tathā
I offer my lust to the service of Krsna, my anger towards the enemies of His devotees and my greed towards association with saints and topics of Lord Hari. I am deluded without my beloved Lord, and I am proud when I sing Krsna’s glories. Thus I engage all the enemies in Krsna’s service! (Prema-bhakti-chandrikā: 2.10)
He spoke about engaging all the negative tendencies in Krishna’s service, but he did not say anywhere to engage mātsarya in devotion to Hari. In the matter of devotion to Hari, there is no use of mātsarya. A person with mātsarya has an impure nature. Out of enmity toward Kṛṣṇa, he says, “I am the enjoyer, Krishna is the object of enjoyment.”
If one disregards the importance of hearing and chanting in devotion and engages in other activities, all will become mere ritualistic (karmakāṇḍa) actions.
śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam
iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā
kriyeta bhagavaty addhā tan manye ’dhītam uttamam
Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)—these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṇa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge. (SB 7.5.23-24)
First, one should surrender oneself to Guru and Kṛṣṇa, and then engage in śravaṇa and kīrtana; only then will devotion be properly accomplished, otherwise not. First, self-surrender in Antaradvīpa, then śravaṇa and kīrtana. Otherwise, according to the teachings of Caitanya Caritāmṛta—
bahu janma kare yadi śravaṇa, kīrtana
tabu ta’ nā pāya kṛṣṇa-pade prema-dhana
hena kṛṣṇa-nāma yadi laya bahu-bāra
tabu yadi prema nahe, nahe aśrudhāra
tabe jāni, aparādha tāhāte pracura
kṛṣṇa-nāma-bīja tāhe nā kare aṅkura
If one is infested with the ten offenses in the chanting of the Hare Kṛṣṇa mahā-mantra, despite his endeavor to chant the holy name for many births, he will not get the love of Godhead that is the ultimate goal of this chanting. If one chants the exalted holy name of the Lord again and again and yet his love for the Supreme Lord does not develop and tears do not appear in his eyes, it is evident that because of his offenses in chanting, the seed of the holy name of Kṛṣṇa does not sprout. (CC Adi 8.16, 8.29-30)
Just an external exercise of śravaṇa and kīrtana does not lead to devotion. Just enrolling in school does not make one a student; one must study and listen to the teacher. First, one must listen.
Śrīman Mahāprabhu has also given the highest place to Bhāgavata hearing among the five primary practices. But where should Bhāgavat hearing be done? Therefore, it is said—
yāha, bhāgavata paḍa vaiṣṇavera sthāne
ekānta āśraya kara caitanya-caraṇe
caitanyera bhakta-gaṇera nitya kara ‘saṅga’
tabeta jānibā siddhānta-samudra-taraṅga
“If you want to understand Śrīmad-Bhāgavatam,” he said, “you must approach a self-realized Vaiṣṇava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Śrī Caitanya Mahāprabhu.” Svarūpa Dāmodara continued, “Associate regularly with the devotees of Śrī Caitanya Mahāprabhu, for then only will you understand the waves of the ocean of devotional service.” (CC antya 5.131-132)
One must listen to the words of the Bhāgavata from the devotees. It must be read in their presence. Those who do not accept bona-fide disciplic succession (saṁpradāya) and the descending truth (āmnāya), are like Buddhists and Māyāvādīs. They have no practice or devotion. All their efforts will be in vain.
When the construction of a Vishnu temple in London and the installation of the deity of Lord Vishnu were discussed, I heard that Sir ** and Sir ** told Dr. Sambidānanda Dāsa and Vana Mahārāja, “You should place the Bhāgavata-grantha here instead of the deity.” What need is there for a deity then? Such judgments are impersonalistic in nature; They accept God (?), they accept His words (?), but they do not accept the deity. ‘I will not accept Him whose words are non-different to Himself !!’ I have also heard Śrīla Prabhupāda say that we are not worshippers of the Granth Sahib like the Sikhs. A Living Source is necessary for hearing the words. Reading the Bhāgavata by oneself and interpreting its meaning as one wishes is not the proper reading of the Bhāgavata.
The Brahmo Samaj says, “Why do we need a guru? We will read the Vedas ourselves. The Veda itself is God. If I go to a guru to understand the meaning, he may deceive me.” But we know, the message of the Vedas must be heard from the mouth of a bona-fide guru. The Vedas are to be received through the guru. Without āmnāya (authentic disciplic succession), the secrets of the Vedas can never be truly accessed. Let us not be influenced by the flawed reasoning of the samājīs (brahmo-samāj), who would have us believe that we should go and ask for the Vedas from any random unqualified person under a banyan tree. If those fools believe that they will not deceive me by giving bananas instead of the Vedas, where is the proof that they won’t?”
Āmnāyaḥ prāha tattvaṁ harimiha paramaṁ sarvaśaktiṁ rasābḍhim— ‘Revealed knowledge establishes the Truth; Hari is supreme, He is omnipotent, He is an ocean of rasa.’ This is the conclusion of Śrīmad Bhaktivinoda Ṭhākura. The conclusion of the Māyāvādīs is that there is no āmnāya. According to Dr. S. K. Dey’s judgment, there is a gap in the tradition of the Vaiṣṇava ācāryas—how is it preserved? A year ago, the words of Pratipa Nandi and his disciple Natha Basu, “If Śrīmad Bhaktivinoda Ṭhākura excluded the late Bipin Bihāri Goswāmī, then where did the Ṭhākura’s guru go? After Śrīla Ṭhākura Narottama, Viśvanātha Cakravartī Ṭhākura has been mentioned in the succession of the saṁpradāya, therefore it is not a historical truth, etc.” At the basis of their statements is their ignorance of the mystery of the Bhāgavata guru-paramparā, which they cannot understand. Recognizing the necessity of following the Vedic authority (āmnāya), the ācāryas accept a guru. Mahāprabhu has accepted a guru specifically to preserve this conclusion.
Some are viviktānandī (those who prefer solitary practice), while others are goṣṭhānandī (those who prefer congregational service). The line of śruti (śrauta-dhārā) will forever flow on, unbroken and uninterrupted. It can never be destroyed — this is the message of Śrīla Prabhupāda. Saṁpradāya vihīnā ye mantrāste niṣphalā matāḥ, “A mantra that is without sampradāya (disciplic lineage) is fruitless”—this is the conclusion. Āmnāya (the revealed truth), or guru-paramparā tradition, is the only true wealth of the transcendental lineage (sātvata-saṁpradāya).
There is no separation between the Gurudeva and the guru-paramparā. Śrīman Mahāprabhu’s non-different form, Svarūpa Dāmodara, down through Śrīla Jagannātha dāsa Bābājī, Bhaktivinoda Ṭhākura, Gaurakiśora dāsa Bābājī, and Bhaktisiddhānta Sarasvatī Goswāmī Prabhu—there is no difference or contradiction among them. They are all strung on one thread.
When I try to see the ācārya or guru with the help of my material senses (eyes of ignorance), I end up making a mistake. But Śrī Guru, by giving me divine knowledge as spiritual eyes, purifies my weakness and enables me to see the Supreme Lord. Pure devotees never aspire to become the original object of worship, or a direct servant of Kṛṣṇa. The Vaiṣṇavas think as follows— tvad-bhṛtya-bhṛtya-paricāraka-bhṛtya-bhṛtya-bhṛtyasya bhṛtya iti māṁ smara loka-nātha —‘O Lord of the world, please remember me as the servant of the servant of the servant of the servant of Your servant.’ The Vaiṣṇava’s perspective is—through the line of servants of the guru, let me have many masters. Let them serve Kṛṣṇa and Guru, and let me remain eternally as their servant of the servant.
By becoming an ācārya, one does not become the Supreme Lord Himself. Śrī Guru is the representative of the Lord, the dear associate of Mukunda, and one who embodies śakti-tattva, overseeing the service of Kṛṣṇa.
If the Bhāgavata-paramparā were to cease, then the source of hearing in a genuine sampradāya would be cut off. Only the ācārya’s words and books—the Bhāgavata—would remain. But the actual function of the ācārya, which is the upliftment of souls and the bestowal of the Holy Name, the highest expression of mercy, would come to an end. If it is assumed that there is no longer any need for initiation (dīkṣā), instruction (śikṣā), or any personal guidance—then what would remain? Therefore, such reasoning is completely against śāstra.
Śrīla Prabhupāda used to speak on the distinction and relationship between the ācārya and the Vaiṣṇava as follows—
āmi to’ Vaiṣṇava, e buddhi haile,
amānī nā haba āmi
pratiṣṭhāśā āsi’ hṛdoya duṣibe,
haiba nirayagāmī
If I think, “I am a Vaiṣṇava”, then I will never stop desiring honour—my heart will become polluted with the desire for prestige, and I will end up in hell.
nije śreṣṭha jāni, ucchiṣṭādi dāne
ha’be abhimāna bhāra
tāi śiṣya tava thākiyā sarvadā
nā laiba pūjā kā’ra
If I believe, “I am the greatest”, I will start giving others my food remnants and other things, and my ego will become a heavy burden. Therefore, I pray to always remain your disciple and not take worship from anyone.
amānī mānada, haile kīrtane,
adhikāra dibe tumi
tomāra caraṇe, niṣkapaṭe sadā,
kāndiyā luṭiba bhūmi
When I become free from the desire for honour and learn to give honour to others, you will give me the right to chant Your kirtan. Rolling on the ground, I will earnestly cry at Your holy feet’
Unless one offers honor to others without expecting honour for oneself, one is not qualified to become an ācārya. The one who can carry the offerings of my service to Kṛṣṇa, he alone is the ācārya. The one who does not intercept or steal the naivedya (offering) I have submitted, either by appropriating it himself or robbing it along the way, he alone is the ācārya. The one who ensures that all offerings I offer in service to the guru are delivered to the lotus feet of Śrī Guru, he alone is truly the ācārya.
The Western thinker Newton once said to people of lesser intellect: “I gather pebbles on the shore of the ocean of knowledge.” In this, he expressed humility regarding his own position. Yet, by doing so, he did not cause those who were even less intelligent than him to become further diminished.
For Prabhu’s service, one must accept the seat of the ācārya. If I truly and sincerely wish to go to Kṛṣṇa and offer Him my service, then to whom shall I give those things? Who will understand Kṛṣṇa’s necessity on my behalf? He who collects Kṛṣṇa’s necessity from me is Guru-pādapadma. And he who understands the necessity of Śrī Gurudeva and collects it from us, that most dear servant of Guru is our ācārya. Foolish people tend to think—”Being a king is great fun.” But one who is truly a king remains restless with thoughts of his subjects; sleep does not come to his eyes.
The duty of the ācārya is not some minor matter. In the work of the ācārya lies a most grave responsibility. The act of delivering the jīva to Kṛṣṇa is not something that just anyone can do. Here there is no question of share, or of one’s material self-interest clashing with another’s—no challenge or competition, where things won’t move forward unless someone receives a fat share of gross material enjoyment.
When we forget the energy (kriyā-śakti) of Śrīla Prabhupāda and begin to behave like ham khodā (I am God) or try to become the doer (kartā), that is exactly when all confusion and disagreements arise.
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā kartāham iti manyate
All activities are carried out by the modes of material nature, but one whose mind is deluded by false ego thinks, ‘I am the doer.’
During Śrīla Prabhupāda’s lifetime, some had proposed the formation of a “Governing Body”, but he never approved of it—not even for a moment. This, many of us have heard with our own ears and know to be true. One cannot become a Vaiṣṇava if one tries to be a ruler. Śrīla Prabhupāda used to say:
“Become governed—be a disciple, do not become a ruler—do not try to be a master. Every day, morning and evening—constantly— beat your atheistic mind 500 times with a shoe. Do not let your wicked mind come under the sway of māyā."
vañchā-kalpatarubhyas ca
kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo
vaiṣṇavebhyo namo namaḥ