The following is a transcription of a discourse delivered by Śrīla Bhaktivedānta Nārāyaṇa Mahārāja in Paderborn, Germany, on December 16, 2001

 

(The following is a lecture given by Śrīla Bhaktivedānta Nārāyaṇa Mahārāja on the morning of December 16th in Paderborn, Germany, during the first festival of his Winter 2001 Preaching Tour. The lecture was given to his audience of two hundred fifty devotees who had come there from various European countries to hear his hari-kathā. In this lecture, Śrīla Bhaktivedānta Nārāyaṇa Mahārāja is defending and protecting the glory of the Sarasvata-Gauḍīya lineage, the foremost member of that lineage being Śrīla Bhaktivedānta Svāmī Mahārāja.)

In a couple of years, by the grace of his Guru, Śrīla Bhaktivedānta Svāmī Mahārāja preached the mission of Śrī Caitanya Mahāprabhu and Śrīla Rūpa Gosvāmī throughout the universe. He did this quickly, especially by translating, writing and distributing books. Those who had never personally met him came to ISKCON and this line only because of his name, fame, and glory. I have also come here only by his grace. I came by the grace of my Gurudeva, but especially by the grace of Śrīla Svāmī Mahārāja. Therefore, I’m visiting the places where he preached and achieving very rapid success.

I had the curiosity of taking darśana of the lands where Śrīla Svāmī Mahārāja preached so effectively in such a short time because those places had become tīrthas, very sacred pilgrimage places. That is why I came for the first time in 1996; at that time, I saw his glory everywhere. Now, however, for certain reasons, devotees are becoming weak. Some of them left because there was no good nourishment after him. There was no sweet behaviour and no good training. Devotees quarrelled with each other, and many of them became like ṛtviks. They are not ṛtviks, [according to śāstra, ṛtviks are professional priests who perform fire sacrifices], but when they realized they had no faith in their ‘leaders’, they did not know what to do. They tried to organize something, but their activities also turned out to be against the bhakti cult.

Some became sahajiyā bābājīs under the influence of other sahajiyā bābājīs, some became Buddhists, and others became ‘nothing.’ They became materialistic householders and engaged in very wretched activities, eating and drinking the same abominable things they took before they joined. It was to help all such persons that Śrīla Svāmī Mahārāja called me in his last days. He also called for me when he first began his Western preaching, and at that time, he requested me, “Oh, come and help in my preaching.” At that time, I could not come, but I came very soon after. His Prabhupāda ordered him to preach in the Western countries, and he began his mission after forty-three years. Your Prabhupāda called me, and I came after only twenty years. I came sooner.

Now, devotees are again being inspired everywhere, and life is again coming to them. I am very happy. The ācāryas in our guru-varga (disciplic succession) have said that if one person follows a devotee preaching Kṛṣṇa consciousness, his preaching is successful, and Śrīla Svāmī Mahārāja has also said this. I am happy that by his grace, we are moving everywhere.

Now we have a ‘school team’, in which there are some principals, some professors, and some teachers with various qualifications. They are all part of our college or school training camp. So many people with so many diseases are coming, and we have many kinds of treatments, operations, and medicines. So many senior and sincere devotees of Śrīla Svāmī Mahārāja are helping us, and with their help, we are doing something tangible and getting good responses. Without their help, it would have been impossible to preach.

I want you to be steady. Don’t be weak. At present, there are many modern conveniences. Therefore, if there is any doubt, you can phone me in a moment and say, “Nārāyaṇa Mahārāja, I have this doubt.” I will at once respond. For example, a devotee may ask me, “Why did Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura introduce yajña-upavīta (sacred thread) as a new scheme in our Mahāprabhu line? There was no yajña-upavīta previously, but Śrīla Sarasvatī Ṭhākura came and introduced tridaṇḍi sannyāsa, saffron cloth, and yajña-upavīta upanāyana (brahminical initiation). Why did he do so?”

Ignorant persons ask this question – those who don’t know anything. The sacred thread was introduced at the beginning of our creation. This is the verdict of śruti-śāstra, and evidence of this is also found in the Gautamopaniṣad, Jābālopaniṣad, Yājñavalkyopaniṣad, and Paramahaṁsa-parivrājakopaniṣad.

[In Śrīla Bhaktivedānta Nārāyaṇa Mahārāja’s book, Five Essential Essays, it is stated in the following quote from śruti: “The saintly king Janaka Mahārāja inquired from the great sage Yājñavalkya, ‘O Bhagavān! Please explain the qualifications and regulations governing the acceptance of sannyāsa.’ Yājñavalkya replied, ‘First of all, strictly observing the vow of brahmacarya, one should study the Vedas in the home of one’s guru. Then, after appropriately observing the occupational duties of the gṛhastha-āśrama, one should accept vānaprastha. Finally, after vānaprastha one should accept sannyāsa. Before entering the gṛhastha-āśrama, if one develops a powerful sense of detachment from material life while still in the stage of brahmacarya, then one should accept sannyāsa directly from the brahmacarya-āśrama. Otherwise, as soon as one’s vairāgya is very strong, it is quite appropriate to accept sannyāsa from the stages of gṛhastha or vānaprastha. In other words, the principle is that one may accept sannyāsa from the position of any āśrama upon developing genuine detachment.”]

We see that at the time of Rāmacandra, Vasiṣṭha Muni was giving sannyāsa to all qualified people. This included even those not born as brāhmaṇas, kṣatriyas, or vaiśyas. Even śūdras were given sannyāsa if they were qualified.

Kṛṣṇa Himself says in Bhagavad-gītā:

cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam

Bhagavad-gītā (4.13)

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.

Mādhavendra Purīpāda was a tridaṇḍi sannyāsī, as were Īśvara Purīpāda, Śrī Caitanya Mahāprabhu Himself, Svarūpa Dāmodara, Nityānanda Prabhu, and so many of their associates. Most of them wore saffron cloth and sacred thread. After Śrī Caitanya Mahāprabhu, however, we see that a few, like Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī, out of regard for Śrī Caitanya Mahāprabhu, thought, “Śrī Caitanya Mahāprabhu, the Supreme Lord, has taken the position of a sannyāsī. We should, therefore, not take that position. Never, never, never. Because we have had the association of Muslims, we are like Muslims. A Muslim has no right to take sannyāsa.” This was their humility. Actually, they were brāhmaṇas. They could have easily taken the sacred thread, but they refused. They humbly said, “Oh, we are the dāsanudāsa of Caitanya Mahāprabhu.” Those mahā-bhāgavatas thought themselves unqualified for yajña-upavīta and sannyāsa, and Śrī Caitanya Mahāprabhu never forced them to take it. He knew that they were paramahaṁsas.

[It is further stated in Five Essential Essays: “After Śrīman Mahāprabhu, His līlā-parikaras (eternal pastime associates) such as the six Gosvāmīs, Śrī Lokanāth and Bhūgarbha, and later Śrī Kṛṣṇadāsa Kavirāja, Śrī Narottama Ṭhākura and Śrī Viśvanātha Cakravartī Ṭhākura were naturally niṣkiṇcana paramahaṁsa Vaiṣṇavas. There was no need for them to wear sannyāsa-veśā or saffron cloth. Secondly, Śrīman Mahāprabhu had performed the līlā of wearing sannyāsa-veśā and saffron cloth. Thus, considering themselves to be worthless, lowly and unqualified, these mahātmās did not wear sannyāsa-veśā and saffron cloth to show honour and respect to the veśā of Śrīman Mahāprabhu and also to maintain their own identities as servants under the shelter of His lotus feet.”]

Another consideration is that their white cloth was the paramahaṁsa-veśa. A paramahaṁsa has no veśa (cloth). He can also be naked, like the avadhūtas Śrī Śukadeva Gosvāmī and Śrī Nityānanda Prabhu. Such transcendental personalities are not under any rules and regulations. The Vedas cannot control mahā-bhāgavatas, who are outside the jurisdiction of all the rules of etiquette. They can create etiquette, and in fact, etiquette runs after them. Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, and Śrīla Raghunātha dāsa Gosvāmī have no need of rules.

In all the scriptures, like the Vedas, Upaniṣads, and Purāṇas, there is no word, ‘bābājī‘. No one was ever called ‘bābājī‘. Bābājī was only referred to as a father, a grandfather, or a family elder. Those who wanted to show regard for their fathers or grandfathers used to call them “Bābā, Bābā.” This word was only for that purpose. Neither in Hari–bhakti–vilāsa nor in the thousands of books written by our Gosvāmīs has the word bābājī been used. I don’t know where the word came from. Śrīla Rūpa Gosvāmī was affectionately called ‘Choṭa Bābā’, young father, and Śrīla Sanātana Gosvāmī was called ‘Baḍa Bābā’, old father. Gradually, over time, the term ‘Bābājī Mahārāja’ developed.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura saw that during his time, it was very hard to preach Kṛṣṇa consciousness in society. All respectable persons hated the word ‘bābājī‘ because each bābājī had two or more widow girlfriends and thought, “We are doing upapati-bhāva and parakīyā-bhajana. [In other words, they were trying to imitate the paramour love of Kṛṣṇa and the gopīs.] The sahajiyā bābājīs were engaged in so much immoral conduct that it was very difficult for an actual Gauḍīya Vaiṣṇava to give his identification in decent and cultured society as a Vaiṣṇava in the line of Śrī Caitanya Mahāprabhu. It is for this reason that Śrīla Sarasvatī Ṭhākura again introduced tridaṇḍi sannyāsa.

[It is further stated in Five Essential Essays: “On the other hand, to express veneration for the niṣkiṇcana paramahaṁsa-veśā of the associates of Śrīman Mahāprabhu and, under their guidance, to preach His message throughout the entire world, many akiṇcana Vaiṣṇavas on the path of rāgānuga-bhajana, holding the paramahaṁsa-veśā upon their heads, have accepted a position below their worshipable superiors by wearing the veśā and saffron cloth of the sannyāsa-āśrama which is included within the system of varṇāśrama-dharma. These two customs, each having their place, are exquisitely beautiful and completely according to siddhānta. Today śuddha-hari-bhakti has been, is being and will continue to be, preached and spread throughout the world by these mahāpuruṣas (great perfected saints), who wear this second type of niṣkiṇcana sannyāsa-veśā.”]

Śrīla Sarasvatī Ṭhākura saw that he would have to preach the mission of Śrī Caitanya Mahāprabhu in a real sense. He, therefore, gave sannyāsa, the fourth order of the varnāśrama system. First one will have to be a brahmacārī, and after that, if he is married, he should be a vānaprastha, and after that, a sannyāsī. We should not jump to try to be gopīs at once. We should try to maintain all the rules and regulations chalked out in Hari–bhakti–vilāsa and other bona fide śāstras. First, you should fully obey brahmācārya. When you are trained in all subjects of brahmācārya, if you want to be a gṛhastha, you can become so. Then, after some time, you should enter the vānaprastha-āśrama, and those who want to come directly from brahmācārya can also take the renounced order (sannyāsa) from there.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura established a maṭha in Māyāpura, and from there, his mission spread all over Bengal. He created a revolution everywhere in Bengal, and everyone was attracted — especially the young generation. As a result, his following grew throughout Bengal and eventually all of India. Now, by his grace, this Gauḍīya Vaiṣṇava cult is spreading throughout the world, and this is our pride.

First, be a brahmacārī and follow the rules and regulations. Be qualified in all tattva, like kṛṣṇa-tattva, jīva-tattva, māyā-tattva, and all other philosophical truths, and then, if you want to be married, you can become a qualified gṛhastha. After that, if you like, you can enter the life of vānaprastha or sannyāsa, or you can go directly from brahmacārī to sannyāsa. This is the legal process. If you don’t know the ABCD of tattva, and at once you want to enter paramahaṁsa and be situated in a gopī mood, it is absurd. If you try to do so, you are bound to engage in so many illicit activities.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura saved the whole world through his revolution, and thus, we are now hearing something about transcendental life in the real sense. The bābājīs, those who have five or six widows and are engaged in immoral nonsense, will also try to speak before the public, but no one in respectable, civilized society will listen to them.

Who are the bābājīs of the present time? Those who were rejected by Gauḍīya society due to their bad character became bābājīs. These bābājīs want perfection very easily and very cheaply. They want a shortcut.

Śrīla Sarasvatī Ṭhākura has saved us, and we should try to follow him correctly. I request the Western devotees not to change their husbands daily. They should be together even after sixty or one hundred years. What is done is done, but don’t change any further now. Now, you should try to follow all the aspects of Vedic culture favouring bhakti. Otherwise, there will be no bhakti. If you have already divorced, then be renounced now. Don’t try to marry again. If you are in gṛhastha life, remain there, and from there, you should do bhakti.

jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāṁ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo ’jita jito ’py asi tais tri-lokyām

Śrīmad-Bhāgavatam (10.14.3)

Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.

Source: Purebhakti.com

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Unless indicated differently, all verse translations and quotes are from the books by Śrīla Prabhupāda (Vedabase.com)