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Prabhupada: There are so many persons following their own principles of religious, ritualistic performances, but... [break] ...by remaining in the same standard. They are not improving. The spiritual life or religious life means that one should make advance towards back to home, back to Godhead, not that religious life should be followed to make some material improvement. That is not religious life. Dharma-artha-kama-mokṣa [SB 4.8.41, Cc. Adi 1.90]. These are the principles for elevating a living entity to the highest platform. But they have taken it, generally... They perform religious ritualistic performances for getting some more money, artha. Of course, we require some money for our maintenance. That is necessary. But if we simply perform religious performances to acquire money only, that is misguided. Generally people do so. They give in charity so that they may get more money. They open dharmasala so that they can get more houses. That is their purpose. Or they may be elevated to the heavenly kingdom. Because they do not know what is his actual interest. The actual interest is to go back to home, go back to Godhead. This idea, perhaps not even one percent men know that the ultimate end of, ultimate goal of life is to go back to home, back to Godhead. Na te viduḥ; svartha-gatiṁ hi viṣṇum [SB 7.5.31]—Viṣṇu, God, the Supreme Personality of Godhead. They do not know that the real interest is to go back home, go back to Godhead. Durasaya ye bahir-artha-maninaḥ;. They have accepted that "We shall be happy by adjusting this material world." Therefore they cannot make any progress.

Actually, religion does not mean to improve your material condition. That is not religion. Srimad-Bhagavata therefore says that sa vai puṁsaṁ paro dharmo yato bhaktir adhokṣaje: [SB 1.2.6] "That type of religion is first class which elevates one to the platform of pure devotional service to the Absolute Truth." That is religion. People are not attracted to the bhagavata-dharma, or the religion. Bhagavata-dharma is actually sanatana-dharma. Sanatana-dharma does not mean that one must have a certain type of religious life. Sanatana-dharma means the eternal religion. Sanatana-dharma is applicable for all living entities. A living entity is eternal, God is eternal, and there is an eternal abode also. Paras tasmat tu bhavo 'nyo 'vyakto 'vyaktat sanatanaḥ; [Bg. 8.20]. So the religious principles which promote a follower to the highest platform of serving the eternal, supreme God, that is called sanatana-dharma. Nityo nityanaṁ cetanas cetananam (Kaṭha Upaniṣad 2.2.13). That is first-class religion.

Therefore here it is said, naikantikam. Naikantikaṁ tad dhi krte 'pi niṣkrte [SB 6.2.12]. Even one becomes free from all contamination of sinful life by prosecuting the particular type of religious principles, that is not sufficient, because ultimately it cannot give any good result. Naikantikaṁ tad dhi krte 'pi niṣkrte manaḥ; punar dhavati ced asat-pathe. Because the mind is so disturbing that even after being free from all contamination of sinful life, the mind again goes to that sinful activity. It is very difficult to control the mind. Arjuna, when he was advised to perform the haṭha-yoga system to control the mind, he flatly refused, that "I am unable to control my mind in this way." He stated that cañcalaṁ hi manaḥ; krṣṇa: [Bg. 6.34] "Krṣṇa, the mind is so agitating and moving," cañcalaṁ hi manaḥ; krṣṇa pramathi, "it is just like a madman." Just like you cannot control a madman. Sometimes you have to chain a madman for doing mischievous activities. Sometimes you have to send to some hospital for special care. So Arjuna said, cañcalaṁ hi manaḥ; krṣṇa pramathi, balavat. And not only balavat, "is very strong," and drḍham, "and very strong and determined" Tasyahaṁ nigrahaṁ manye: "If you ask me to control my mind, it is very difficult for me." Tasyahaṁ nigrahaṁ manye vayor api suduṣkaram: "If there is some wind, strong wind, and if one thinks that 'I shall control this wind, stop this strong blowing of wind,' as it is impossible, similarly, the movement of my mind is so strong that I cannot promise that I can control this mind." And after the statement of Arjuna, Krṣṇa said... Krṣṇa saw that His friend was becoming disappointed. Because he cannot prosecute the yoga system, so he's becoming disappointed. But He knew that Arjuna was always thinking of Krṣṇa. That was certain. Although his mind was very agitated because he was politician, he was warrior, still, his mind was fixed up in Krṣṇa. That He knew. Therefore He said that yoginam api sarveṣaṁ mad-gatenantar-atmana [Bg. 6.47].

The Krṣṇa consciousness movement, the technique, is that you may be engaged in various types of work, but the mind must be always fixed up in Krṣṇa. That art you have to learn. How it is possible? It is possible. Perhaps you have not seen—in India the women, they go to draw water from the well and they keep on the head. They are going, but the head is so balanced that the waterpot will never fall down. There are many instances that if you learn how to keep the balance, in spite of your movement the waterpot on the head will not fall. Similarly, if you mold your life in such a way that Krṣṇa should always be remembered, then, in spite of your mind being very agitated, your mind will be fixed up in Krṣṇa. That is required. Therefore in the devotional service we have got so many engagements.

sravaṇaṁ kirtanaṁ viṣṇoḥ;
smaraṇaṁ pada-sevanam
arcanaṁ vandanaṁ dasyaṁ
sakhyam atma-nivedanam
[SB 7.5.23]

This is the art. Just like Ambariṣa Maharaja. He was also great emperor, and he had to rule over all over the world. Still, sa vai manaḥ; krṣṇa-padaravindayoḥ;: [SB 9.4.18] he always fixed up his mind on the lotus feet of Krṣṇa. Sa vai manaḥ; krṣṇa-padaravindayor vacaṁsi vaikuṇṭha-guṇanuvarṇane. That is the art of Krṣṇa consciousness. In spite of your all engagement, your mind should be fixed up in Krṣṇa. Naikantikaṁ tad dhi krte 'pi niṣkrte manaḥ; punar dhavati ced asat-pathe. Because mind is inclined, inclined to go astray. Asat-pathe. Asat means this material, and pathe means way. Mind is generally attracted to this asat-pathe. but you have to draw the mind to the sat-pathe. Sat means spiritual, eternal. That is the practice.

Tat karma-nirharam abhipsataṁ harer guṇanuvadaḥ; khalu sattva-bhavanaḥ;. Therefore tat karma-nirharam abhipsatam. Karma. Because if you are engaged in ordinary karma... Karma I have already explained. Karma means doing something for your personal benefit. That is called karma. Or, in plain words, doing something for sense gratification, that is called karma. And as soon as you engage your activities for such sense gratification or for your personal benefit, then you have to commit sins. That's a fact. Therefore we are entangled in this birth and death problem. So here the Viṣṇuduta advises that "If you want..." Tat karma-nirharam abhipsatam. "If you desire at all that 'I shall be freed from the resultant action of karma,' then your duty should be harer guṇanuvadaḥ; khalu sattva-bhavanaḥ;. You simply try to glorify the Supreme Lord always, twenty-four hours. That will purify you." Khalu sattva-bhavanaḥ;. Sattva-bhavanaḥ;. Sridhara Svami says, sattva-bhavanaḥ; citta-sodhakaḥ;. Sattva-bhavana means citta-sodhaka. Citta means the heart, and sodhaka, the purifying process. So instead of taking yourself to these prescribed ritualistic ceremonies, if you simply engage your mind in describing or glorifying the Supreme Personality of Godhead... That is our process. Our only objective is how to glorify the Supreme Personality of Godhead. We are writing books, we are publishing magazines, we are preaching, we are going everywhere—just to glorify the Supreme Personality of Godhead, Krṣṇa. That is our only business. This process is recommended here, citta-sodhaka. If you sit down and write some article on Krṣṇa, that means you have to concentrate on Krṣṇa's activities or Krṣṇa's devotees' activities, and that very process will purify your heart. Therefore we always recommend to our students that you write articles, read our magazine, read our book. In this way if we keep ourself... Work for Krṣṇa. This... We have come here in this paṇḍal or in this Kumbha-mela not for any other purpose than to glorify the Supreme Lord so that people may understand the importance of this movement. So citta-sodhaka, here recommended by the Viṣṇuduta. Viṣṇuduta means the direct associates of Lord Viṣṇu. Tat karma-nirharam abhipsataṁ harer guṇanuvadaḥ; khalu sattva-bhavanaḥ;. Be always engaged in glorifying the transcendental qualities of Hari. Again it is said hareḥ;, not any other person, Hari, Viṣṇu, the Supreme Personality of Godhead.

athainaṁ mapanayata
krtaseṣagha-niṣkrtam
yad asau bhagavan-nama
mriyamaṇaḥ; samagrahit
[SB 6.2.13]

Now, the Viṣṇuduta concludes that "This Ajamila, we know that throughout his whole life he has simply committed sinful activities. That's a fact. We know. But at the time of his death," mriyamaṇaḥ;, yad asau bhagavan-nama samagrahit, "simply chanted the name of Hari, Narayaṇa," samagrahit, "perfectly, without any offense." Just try to understand that simply by chanting one name only, Narayaṇa, samagrahit, without any offense, he became immediately purified from all sinful activities. These are not exaggeration. This is the fact. Otherwise why Caitanya Mahaprabhu should encourage,

harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
[Cc. Adi 17.21]

You'll never find any disagreement with the sastra, sadhu, and guru. Therefore Narottama dasa Ṭhakura says, sadhu-sastra-guru-vakya. That is our guidance. Sadhu. If you say Caitanya Mahaprabhu was a sadhu or a devotee, so His words and the words of the scriptures are the same. The sadhu will speak only on the authority of sastra. And sastra means the description given by the sadhu. They are correlative. And guru means who follows the sadhu and the sastra. So these are very instructive. Sadhu who is always engaged in the service of the Lord, he is sadhu, bhakta. And sastra. Sastra means description of the activities of the sadhu and Bhagavan. Just like Srimad-Bhagavatam. We are reading the story of Ajamila. He became a sadhu; therefore his description of his life is imparted here. Prahlada Maharaja is sadhu, Dhruva Maharaja, a sadhu, Ambariṣa Maharaja, a sadhu. Formerly the kings were all sadhus, rajarṣi. Just like in the Bhagavad-gita, you have heard, imaṁ rajarṣayo viduḥ; [Bg. 4.2]. Formerly the kings were so exalted and they were so nice that they were, although they were sitting on the throne, they were dealing in politics, still, they were sadhu, just like rṣi. There are many instances.

So if there is one sadhu, he can make many other sadhus. Sadhu. Sadhu does not mean that he is alone enjoying the fruits of his spiritual life. Sadhu means who is trying to make others sadhu. He is sadhu. Krṣṇa likes such sadhu, as He has described in the last portion of Bhagavad-gita, na ca tasman manuṣyeṣu kascin me priya-krttamaḥ; [Bg. 18.69]. The sadhu... And sadhu means he should preach according to the scriptures, not outside the scriptures. Sadhu does not mean he malinterprets the sastra. He should present the sastra as it is. He should understand the sastra as it is. And guru means who is following sadhu and sastra. He is guru. Therefore Narottama dasa Ṭhakura says that sadhu, sastra, these things should be confirmed by the spiritual master, and if we should follow these principles, sadhu-sastra-guru-vakya, cittete kariya aikya... We should confirmed one thing by the other, the other by another. In this way we have to make our conclusion.

So yad asau bhagavan-nama mriyamaṇaḥ; samagrahit. Because the Yamaduta..., yes, Viṣṇuduta says that "We know that this person was addicted to sinful activities throughout his whole life, but at the time of his death he has remembered. He has uttered offenselessly once the name of Narayaṇa." But one should not think that "All right. Let us go on committing all sinful activities, and at the time of my death I shall think of Narayaṇa or Krṣṇa." That is not possible. That is explained in the Bhagavad-gita. If you practice when you are alive, when you are strong for chanting the holy name of Krṣṇa or Narayaṇa, then there may be chance. Otherwise it is not possible. Not that a layman will all of a sudden will chant "Narayaṇa." He must have previous practice. Therefore Caitanya Mahaprabhu has recommended, kirtaniyaḥ; sada hariḥ; [Cc. Adi 17.31]. Amanina manadena kirtaniyaḥ; sada hariḥ;. Sada tad-bhava-bhavitaḥ;. In the Bhagavad-gita Sri Krṣṇa says, sada tad-bhava-bhavitaḥ; [Bg. 8.6]. If you practice in your life chanting the holy name of Krṣṇa... I remember one of our teachers in our school life. He instructed that "If you always think that 'I shall pass my examination with distinction,' then you can pass in first division. If you think that 'I shall pass my examination in the first division,' then you may pass in the third division. And if you think that 'I shall some way pass my examination in the third division,' then you will fail." That means if you expect more than your capacity, then it may be possible that at the time of examination you get the right number and pass your examination.

So the chanting of Hare Krṣṇa mantra, Caitanya Mahaprabhu has said, sada, kirtaniyaḥ; sada hariḥ;, not that two hours or one hours, but one should practice. And that is the recommendation as it was followed by Haridasa Ṭhakura. But because we cannot do that, therefore we have to engage always in the service of Krṣṇa. That will make me remembering Krṣṇa. Real fact is how to remember Krṣṇa. So this remembering of Krṣṇa by Ajamila was not accidental. He chanted. He served Narayaṇa in his previous life when he was young man, but by bad association he fell down. But the effect was there at the time of his death, so much effective that the Viṣṇuduta recommends that "Because he has chanted at the time of his death the holy name of Lord, he is now free from all sinful reaction."

Now,

saṅketyaṁ parihasyaṁ va
stobhaṁ helanam eva va
vaikuṇṭha-nama-grahaṇam
aseṣagha-haraṁ viduḥ;
[SB 6.2.14]

Now, it is very nice conclusion. He says, the Viṣṇuduta says, saṅketyam. Saṅketyam means "simply by indication." Saṅketyaṁ parihasyam, "or by joking." Sometimes people joke us, "Hare Krṣṇa, Hare Krṣṇa, Haribol." That is... That has also its effect, parihasyam. Saṅketyaṁ parihasyaṁ va stobham, "or with devotion and reverence," stobhaṁ helanam eva va. Or helanam means "without giving any importance, if one chants." Helanam eva va vaikuṇṭha-nama-grahaṇam. Vaikuṇṭha means Krṣṇa or Narayaṇa. Vaikuṇṭha-nama-grahaṇam aseṣagha-haraṁ viduḥ;. But even in such way one chants the holy name, then it can vanquish immediately many millions of sinful reactions. There is another Bengali verse, eka hari-name, yata papa hare, papi haya tata papa, karibare nahe:(?) "Once chanted Hare Krṣṇa, or Krṣṇa's name, it has so potency, so much potencies that it can vanquish millions and millions of sinful reaction that so much a sinful man cannot commit." A sinful man can commit hundreds of thousands of sinful activities, but the holy name of Krṣṇa is so powerful that a sinful man will be unable to commit so many sins as the name can vanquish simply by chanting once offenselessly. This is the conclusion.

saṅketyaṁ parihasyaṁ va
stobhaṁ helanam eva va
vaikuṇṭha-nama-grahaṇam
aseṣagha-haraṁ viduḥ;

patitaḥ; skhalito bhagnaḥ;
sandaṣṭas tapta ahataḥ;
harir ity avasenaha
puman narhati yatanaḥ;

Some way or other, if we chant Hare Krṣṇa mantra, then we can save ourselves from so many troubles, as it is example. This verse shall explain tomorrow again.

Thank you very much. Hare Krṣṇa. (end)

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