CHAPTER TWENTY-FOUR
While engaged with the brÄhmaášas who were too much involved in the performance of Vedic sacrifices, KášášŁáša and BalarÄma also saw that the cowherd men were preparing a similar sacrifice in order to pacify Indra, the King of heaven, who is responsible for supplying water. As stated in the Caitanya-caritÄmášta, a devotee of KášášŁáša has strong and firm faith in the understanding that if he is simply engaged in KášášŁáša consciousness and KášášŁášaâs transcendental loving service, then he is freed from all other obligations. A pure devotee of Lord KášášŁáša doesnât have to perform any of the ritualistic functions enjoined in the Vedas; nor is he required to worship any demigods. Being a devotee of Lord KášášŁáša, one is understood to have performed all kinds of Vedic rituals and all kinds of worship to the demigods. One does not develop devotional service for KášášŁáša by performing the Vedic ritualistic ceremonies or worshiping the demigods, but it should be understood that one who is engaged fully in the service of the Lord has already fulfilled all Vedic injunctions.
In order to stop all such activities by His devotees, KášášŁáša wanted to firmly establish exclusive devotional service during His presence in VášndÄvana. Because He is the omniscient Personality of Godhead, KášášŁáša knew that the cowherd men were preparing for the Indra sacrifice, but as a matter of etiquette He began to inquire with great honor and submission from elder personalities like MahÄrÄja Nanda.
KášášŁáša asked His father, âMy dear Father, what is this arrangement going on for a great sacrifice? What is the result of such a sacrifice, and for whom is it meant? How is it performed? Will you kindly let Me know? I am very eager to know this procedure, so please explain to Me the purpose of this sacrifice.â Upon this inquiry, His father, Nanda MahÄrÄja, remained silent, thinking that his young boy would not be able to understand the intricacies of performing the yajĂąa. KášášŁáša, however, persisted: âMy dear Father, for those who are liberal and saintly, there is no secrecy. They do not think anyone to be a friend, an enemy or a neutral party, because they are always open to everyone. And even for those who are not so liberal, nothing should be kept secret from the family members and friends, although secrecy may be maintained for persons who are inimical. Therefore you cannot keep any secrets from Me. All persons are engaged in fruitive activities. Some know what these activities are, and they know the result, and some execute activities without knowing the purpose or the result. A person who acts with full knowledge gets the full result; one who acts without knowledge does not get such a perfect result. Therefore, please let Me know the purpose of the sacrifice you are going to perform. Is it according to Vedic injunction? Or is it simply a popular ceremony? Kindly let Me know in detail about the sacrifice.â
On hearing this inquiry from KášášŁáša, MahÄrÄja Nanda replied, âMy dear boy, this ceremonial performance is more or less traditional. Because rainfall is due to the mercy of King Indra and the clouds are his representatives, and because water is so important for our living, we must show some gratitude to the controller of this rainfall, MahÄrÄja Indra. We are arranging, therefore, to pacify King Indra because he has very kindly sent us clouds to pour down a sufficient quantity of rain for successful agricultural activities. Water is very important: without rainfall we cannot farm or produce grain, and without grain we cannot live. Therefore rain is necessary for successful religious ceremonies, economic development and, ultimately, liberation. So we should not give up this traditional ceremonial function; if one gives it up, being influenced by lust, greed or fear, then it does not look very good for him.â
After hearing this, KášášŁáša, the Supreme Personality of Godhead, in the presence of His father and all the elder cowherd men of VášndÄvana, spoke in such a way as to make the heavenly king, Indra, very angry. He suggested that they forgo the sacrifice. His reasons for discouraging the sacrifice performed to please Indra were twofold. First, as stated in the Bhagavad-gÄŤtÄ, there is no need to worship the demigods for any material advancement; all results derived from worshiping the demigods are simply temporary, and only those who are less intelligent are interested in temporary results. Second, whatever temporary result one derives from worshiping the demigods is actually granted by the permission of the Supreme Personality of Godhead. It is clearly stated in the Bhagavad-gÄŤtÄ: mayaiva vihitÄn hi tÄn. Whatever benefit is supposed to be derived from the demigods is actually bestowed by the Supreme Personality of Godhead. Without the permission of the Supreme Personality of Godhead, one cannot bestow any benefit upon others. But sometimes the demigods become puffed up by the influence of material nature; thinking themselves all in all, they forget the supremacy of the Personality of Godhead. In ĹrÄŤmad-BhÄgavatam it is clearly stated that in this instance KášášŁáša wanted to make King Indra angry. KášášŁášaâs advent was especially meant for the annihilation of the demons and protection of the devotees. King Indra was certainly a devotee, not a demon, but because he was puffed up, KášášŁáša wanted to teach him a lesson. He first made Indra angry by stopping the Indra-pĹŤjÄ, which had been arranged by the cowherd men in VášndÄvana.
With this purpose in mind, KášášŁáša began to talk as if He were an atheist supporting the philosophy of Karma-mÄŤmÄášsÄ. Advocates of this philosophy do not accept the supreme authority of the Personality of Godhead. They put forward the argument that if anyone works nicely, the result is sure to come. Their opinion is that even if there is a God who gives man the result of his fruitive activities, there is no need to worship Him, because unless man works He cannot bestow any good result. They say that instead of worshiping a demigod or God, people should give attention to their own duties, and thus the good result will surely come. Lord KášášŁáša began to speak to His father according to these principles of the Karma-mÄŤmÄášsÄ philosophy. âMy dear Father,â He said, âI donât think you need to worship any demigod for the successful performance of your agricultural activities. Every living being is born according to his past karma and leaves this life simply taking the result of his present karma. Everyone is born in different types or species of life according to his past activities, and he gets his next birth according to the activities of this life. Different grades of material happiness and distress, comforts and disadvantages of life, are different results of different kinds of activities, from either the past or present life.â
MahÄrÄja Nanda and other elder members argued that without satisfying the predominating god one cannot derive any good result simply by material activities. This is actually the fact. For example, it is sometimes found that in spite of first-class medical help and treatment by a first-class physician, a diseased person dies. It is concluded, therefore, that first-class medical treatment or the attempts of a first-class physician are not in themselves the cause for curing a patient; there must be the hand of the Supreme Personality of Godhead. Similarly, a fatherâs and motherâs taking care of their children is not the cause of the childrenâs comfort. Sometimes it is found that in spite of all care by the parents, the children go bad or succumb to death. Therefore material causes are not sufficient for results. There must be the sanction of the Supreme Personality of Godhead. Nanda MahÄrÄja therefore advocated that in order to get good results for agricultural activities, they must satisfy Indra, the superintending deity of the rain supply. Lord KášášŁáša nullified this argument, saying that the demigods give results only to persons who have executed their prescribed duties. The demigods cannot give any good results to the person who has not executed the prescribed duties; therefore demigods are dependent on the execution of duties and are not absolute in awarding good results to anyone. So why should one care about them?
âMy dear Father,â Lord KášášŁáša said, âthere is no need to worship the demigod Indra. Everyone has to achieve the result of his own work. We can actually see that one becomes busy according to the natural tendency of his work; and according to that natural tendency, all living entitiesâwhether human beings or demigodsâachieve their respective results. All living entities achieve higher or lower bodies and create enemies, friends or neutral parties only because of their different kinds of work. One should be careful to discharge duties according to his natural instinct and not divert attention to the worship of various demigods. The demigods will be satisfied by proper execution of all duties, so there is no need to worship them. Let us, rather, perform our prescribed duties very nicely. Actually, one cannot be happy without executing his proper prescribed duty. One who does not, therefore, properly discharge his prescribed duties is compared to an unchaste wife. The proper prescribed duty of the brÄhmaášas is the study of the Vedas; the proper duty of the royal order, the kᚣatriyas, is engagement in protecting the citizens; the proper duty of the vaiĹya community is agriculture, trade and protection of the cows; and the proper duty of the ĹĹŤdras is service to the higher classes, namely the brÄhmaášas, kᚣatriyas and vaiĹyas. We belong to the vaiĹya community, and our proper duty is to farm, trade agricultural produce and protect cows, or to take to banking.â
KášášŁáša identified Himself with the vaiĹya community because Nanda MahÄrÄja was protecting many cows and KášášŁáša was taking care of them. He enumerated four kinds of business engagements for the vaiĹya community, namely agriculture, trade, protection of cows and banking. Although the vaiĹyas can take to any of these occupations, the men of VášndÄvana were engaged primarily in the protection of cows.
KášášŁáša further explained to His father: âThis cosmic manifestation is going on under the influence of three modes of material natureâgoodness, passion and ignorance. These three modes are the causes of creation, maintenance and destruction. The cloud is caused by the action of the mode of passion; therefore it is the mode of passion which causes the rainfall. And after the rainfall, the living entities derive the resultâsuccess in agricultural work. What, then, has Indra to do with this affair? Even if you do not please Indra, what can he do? We do not derive any special benefit from Indra. Even if he is there, he pours water on the ocean also, where there is no need of water. So he is pouring water on the ocean or on the land; it does not depend on our worshiping him. As far as we are concerned, we do not need to go to another city or village or foreign country. There are palatial buildings in the cities, but we are satisfied living in this forest of VášndÄvana. Our specific relationship is with Govardhana Hill and VášndÄvana forest and nothing more. I therefore request you, My dear Father, to begin a sacrifice which will satisfy the local brÄhmaášas and Govardhana Hill, and let us have nothing to do with Indra.â
After hearing this statement by KášášŁáša, Nanda MahÄrÄja replied, âMy dear boy, since You are asking, I shall arrange for a separate sacrifice for the local brÄhmaášas and Govardhana Hill. But for the present let me execute this sacrifice known as Indra-yajĂąa.â
But KášášŁáša replied, âMy dear Father, donât delay. The sacrifice you propose for Govardhana and the local brÄhmaášas will take much time. Better take the arrangement and paraphernalia you have already made for the Indra-yajĂąa and immediately engage them to satisfy Govardhana Hill and the local brÄhmaášas.â
MahÄrÄja Nanda finally relented. The cowherd men then inquired from KášášŁáša how He wanted the yajĂąa performed, and KášášŁáša gave them the following directions. âPrepare very nice foods of all descriptions from the grain and ghee collected for the yajĂąa. Prepare rice, dÄl, then halavÄ, pakorÄ, purÄŤ and all kinds of milk preparations, such as sweet rice, rabrÄŤ, sweetballs, sandeĹa, rasagullÄ and laá¸á¸u, and invite the learned brÄhmaášas who can chant the Vedic hymns and offer oblations to the fire. The brÄhmaášas should be given all kinds of grain in charity. Then decorate all the cows and feed them well. After performing this, give money in charity to the brÄhmaášas. As far as the lower animals are concerned, such as the dogs, and the lower grades of people, such as the caášá¸Älas, or the fifth class of men, who are considered untouchable, they also may be given sumptuous prasÄdam. After nice grasses have been given to the cows, the sacrifice known as Govardhana-pĹŤjÄ may immediately begin. This sacrifice will very much satisfy Me.â
In this statement, Lord KášášŁáša practically described the whole economy of the vaiĹya community. In all communities in human societyâincluding the brÄhmaášas, kᚣatriyas, vaiĹyas, ĹĹŤdras, caášá¸Älas, etc.âand in the animal kingdomâincluding the cows, dogs, goats, etc.âeveryone has his part to play. Each is to work in cooperation for the total benefit of all society, which includes not only animate objects but also inanimate objects like hills and land. The vaiĹya community is specifically responsible for the economic improvement of the society by producing grain, by giving protection to the cows, by transporting food when needed, and by banking and finance.
From this statement we learn also that although the cats and dogs, which have now become so important, are not to be neglected, cow protection is actually more important than protection of cats and dogs. Another hint we get from this statement is that the caášá¸Älas, or the untouchables, are also not to be neglected by the higher classes and should be given necessary protection. Everyone is important, but some are directly responsible for the advancement of human society and some are only indirectly responsible. However, when KášášŁáša consciousness is there, then everyoneâs total benefit is taken care of.
The sacrifice known as Govardhana-pĹŤjÄ is observed in the KášášŁáša consciousness movement. Lord Caitanya has recommended that since KášášŁáša is worshipable, so His landâVášndÄvana and Govardhana Hillâis also worshipable. To confirm this statement, Lord KášášŁáša said that Govardhana-pĹŤjÄ is as good as worship of Him. From that day, Govardhana-pĹŤjÄ has been going on and is known as AnnakĹŤáša. In all the temples of VášndÄvana or outside of VášndÄvana, huge quantities of food are prepared in this ceremony and are very sumptuously distributed to the general population. Sometimes the food is thrown to the crowds, and they enjoy collecting it off the ground. From this we can understand that prasÄdam offered to KášášŁáša never becomes polluted or contaminated, even if it is thrown on the ground. The people therefore collect and eat it with great satisfaction.
The Supreme Personality of Godhead, KášášŁáša, thus advised the cowherd men to stop the Indra-yajĂąa and begin the Govardhana-pĹŤjÄ in order to chastise Indra, who was very much puffed up at being the supreme controller of the heavenly planets. The honest and simple cowherd men, headed by Nanda MahÄrÄja, accepted KášášŁášaâs proposal and executed in detail everything He advised. They performed Govardhana worship and circumambulation of the hill. (Following the inauguration of Govardhana-pĹŤjÄ, people in VášndÄvana still dress nicely and assemble near Govardhana Hill to offer worship and circumambulate the hill, leading their cows all around.) According to the instruction of Lord KášášŁáša, Nanda MahÄrÄja and the cowherd men called in learned brÄhmaášas and began to worship Govardhana Hill by chanting Vedic hymns and offering prasÄdam. The inhabitants of VášndÄvana assembled together, decorated their cows and gave them grass. Keeping the cows in front, they began to circumambulate Govardhana Hill. The gopÄŤs dressed themselves very luxuriantly and sat in bull-driven carts, chanting the glories of KášášŁášaâs pastimes. The brÄhmaášas, assembled there to act as priests for Govardhana-pĹŤjÄ, offered their blessings to the cowherd men and their wives, the gopÄŤs.
When everything was complete, KášášŁáša assumed a great transcendental form and declared to the inhabitants of VášndÄvana that He was Himself Govardhana Hill in order to convince the devotees that Govardhana Hill and KášášŁáša Himself are identical. Then KášášŁáša began to eat all the food offered there. The identity of KášášŁáša and Govardhana Hill is still honored, and great devotees take rocks from Govardhana Hill and worship them exactly as they worship the Deity of KášášŁáša in the temples. The followers of the KášášŁáša consciousness movement may therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship. The form of KášášŁáša who began to eat the offerings was separately constituted, and KášášŁáša Himself, along with the other inhabitants of VášndÄvana, offered obeisances to the Deity as well as Govardhana Hill. In offering obeisances to the huge form of KášášŁáša and Govardhana Hill, KášášŁáša declared, âJust see how Govardhana Hill has assumed this huge form and is favoring us by accepting all the offerings!â KášášŁáša also declared at that meeting, âOne who neglects the worship of Govardhana-pĹŤjÄ, as I am personally conducting it, will not be happy. There are many snakes on Govardhana Hill, and persons neglecting the prescribed duty of Govardhana-pĹŤjÄ will be bitten by these snakes and killed. In order to assure the good fortune of the cows and themselves, all people of VášndÄvana near Govardhana must worship the hill, as prescribed by Me.â
Thus performing the Govardhana-pĹŤjÄ sacrifice, all the inhabitants of VášndÄvana followed the instructions of KášášŁáša, the son of Vasudeva, and afterwards they returned to their respective homes.
Thus ends the Bhaktivedanta purport of the Twenty-fourth Chapter of KášášŁáša, âWorshiping Govardhana Hill.â