The Heart of A Vaisnava

The Heart
of a
Vaisnava
r rmad
Gour Govinda Swami Mahrja

Tattva Vicara Publications
The heart
of a
Vaisnava
The heart of a vaiava

The information in this booklet is a lecture on rmad-Bhgavatam 7.9.44 delivered by r rmad
Gour Govinda Swami Mahrja on 24 October 1991, St. Louis, Missouri, USA.
This booklet is a humble offering by Tattva Vicara Publications to our divine spiritual master r
rmad Gour Govinda Swami Mahrja on the 20th anniversary of his disappearance 28 February
2016.
Quotes from the books of rla A.C. Bhaktivedanta Swami Prabhupda are copyrighted The
Bhaktivedanta Book Trust International.
Front-cover and inside paintings are copyrighted Ajana dsa. Used with permission.
First Edition 500 copies - 2016
ISBN: 978-0-9875988-9-9
2015 Tattva Vicara Publications
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The heart
of a
Vaisnava
r rmad
Gour Govinda Swami Mahrja
TAT T VA V I C A R A P U B L I C AT I O N S
www.tvpbooks.com
www.gourgovindaswami.com
Table of Contents
Glorification of the rmad-Bhgavatam
Only Non-Envious Devotees Can Understand Dharma-Tattva
Hear rmad-Bhgavatam from the Right Source
The Essence of All Vedic Literature
Ka Appears in Four Forms
No Scripture Is As Good As rmad-Bhgavatam
The rmad-Bhgavatam Is Filled with Ecstatic Love
Grantha-Bhgavata & Bhakta-Bhgavata
Nitya Bhgavata-Sevay
The Heart of a Vaiava
What Is Real Welfare?

Three Types of Mercy
Welfare Related to the Mind
Real Mercy Is Related to the Soul
Vaiava Para-Dukha-Dukh
What Kind of Alms Are They Begging for?
This Is Real Jve Doy
Vaiava Sdhus Are True Vairgs
Vaiavas Impart Tattva-Jna
Vaiavas Live Only for the Welfare of Others
Tolerate and Cooperate
Why Do They Come to this Miserable Place?
Be as Tolerant as a Tree
A Real Vairg
Phalgu-Vairgya False Renunciation
So-Called Vairgya Is Useless
If the Desires for Fame and Reputation Pollute My Heart
Sarva-Bhte Doy
To Show Mercy to All Living Entities
The Nature of a Real Vairg
It Is a Question of Love
Without Jve Doy Your Bhagavat-Upsan Is Incomplete
Who Else Will Shower Mercy Upon Them?
A Vaiava Tolerates Everything Ungrudgingly
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Glorification
of the
rmad-Bhgavatam
'ka-bhakti-rasa-svarpa r-bhgavata
tte veda-stra haite parama mahattva
(r Caitanya-caritmta, Madhya-ll 25.150)
The rmad-Bhgavatam is ka-bhakti-rasa, the mellow of
ka-bhakti, the essence of all Vedas, Upaniadas. It is the natural
commentary on Brahm-stra, Vednta-stra. The Vednta-stra
is compiled by rla Vysadeva and Vysadeva Himself gave the
commentary.
yasy vai ryamy

ke parama-prue
bhaktir utpadyate pusa
oka-moha-bhaypah
(rmad-Bhgavatam 1.7.7)
Only by hearing rmad-Bhgavatam from the right source, one
can very easily develop ka-bhakti. As a result: fear, lamentation,
and delusion will be completely destroyed.
Only Non-Envious Devotees

Can Understand Dharma-Tattva
dharma projjhita-kaitavo tra paramo nirmatsar sat
vedya vstavam atra vastu ivada tpa-trayonmlanam
rmad-bhgavate mah-muni-kte kim v parair vara
sadyo hdy avarudhyate tra ktibhi urubhis tat-ksat

The rmad-Bhgavatam speaks about bhgavate-dharma, not
kaitava-dharma, cheating dharma. Kaitava means cheating. Kaitava
catutaya, there are four types of cheating dharma: dharma, artha,
kma and moka. But the rmad-Bhgavatam speaks of pure kaprema-dharma, prema-pumartha. Who can understand this? Paramo
nirmatsar sat vedya, only those devotees who are not
envious at all can understand this dharma-tattva.
Hear rmad-Bhgavatam from the Right Source

Hearing rmad-Bhgavatam from the right source is so effective that
you will very easily develop ka-bhakti. Not only that, but sadyo hdy
avarudhyate tra ktibhi urubhis tat-ksat if someone develops the
desire to go and hear rmad-Bhgavatam, just by the development of
that desire, the Supreme Lord who resides in their heart becomes immediately awakened. When you hear from the right source and develop
prema-bhakti, the Supreme Lord becomes bound by that love. This is the
effect of hearing rmad-Bhgavatam.
The Essence of All Vedic Literature

artho yam brahma-strm
bhratrtha-viniraya
gyatr-bhya-rpo sau
vedrtha-paribhita
(Garua Pura)
The following four topics are present in the rmad-Bhgavatam:
1. artho yam brahma-strm the natural commentary on Brahmstra.
2. Bhratrtha-viniraya the purports of the Mahbhrata.
3. Gyatr-bhya a commentary on the gyatr-mantra.
4. Vedrtha-vistra the elaborate explanation of all Vedic teaching.
ii
You will find that rmad-Bhgavatam begins with gyatr artha.

gyatrra arthe ei grantha-rambhana
satya para sambandha, dhmahi sdhana prayojana
(Caitanya-caritmta, Madhya-ll 25.147)
The Caitanya-caritmta states gyatrra arthe ei grantha-rambhana.
The grantha bhgavata pan begins with the gyatr artha, which is
an explanation of the gyatr-mantra: satya para dhmahi. So it
contains gyatr-bhya and everything else: it is the essence of all
Vedic literature.
Ka Appears in Four Forms

bhgavata, tulas, gagya, bhakta-jane
caturdh vigraha ka ei cri sane
Ka appears in this material world in four forms: rmadBhgavatam, tulas, Gag, and the bhakta-bhgavata.
(Caitanya-bhgavata, Madhya-khaa 21.081)
No Scripture Is As Good As rmad-Bhgavatam

bhgavata-stre se bhaktira tattva kahe
tei bhgavata-sama kona stra nahe
(Caitanya-bhgavata, Antya-khaa 3.509)
Prema-bhakti-tattva is described in Bhgavata, therefore no
scripture is as good as rmad-Bhgavatam.
Bhaktisiddhnta Sarasvat Gosvm Prabhupda said that if all the

books from the library of the world would be destroyed there will be no
harm if only rmad-Bhgavatam remains because it contains everything.
iii
The rmad-Bhgavatam Is Filled with Ecstatic Love

prema-maya bhgavatar-kera aga
thte kahena yata gopya ka-raga
The rmad-Bhgavatam is filled with ecstatic love. It is the body
of Lord Ka. All confidential pastimes of Ka are described in it.
(Caitanya-bhgavata, Antya-khaa 3.516)
rmad-Bhgavatam is non-different from Ka, it is the body of

Ka, kera r-aga. Ka is prema-maya, sat-cid-nanda, nandamaya, so Bhgavata is also prema-maya. Thte kahena yata gopya karaga, all confidential nectarean pastimes are described in the rmadBhgavatam.
Grantha-Bhgavata & Bhakta-Bhgavata

dui sthne bhgavata-nma uni-mtra,
eko grantha-bhgavata baa e eko bhakta-bhgavata
In two places we hear the name bhgavata. One is granthabhgavata, the book bhgavata and another is bhakta-bhgavata, the
devotee bhgavata.
dui bhgavata dvr diy bhakti-rasa

thra hdaye tra preme haya vaa
(Caitanya-caritmta, di-ll 1.100)
Through these two bhgavatas, grantha-bhgavata and bhaktabhgavata, Ka gives bhakti-rasa, the mellow of bhakti, which is
prema-bhakti. He becomes bound by that prema-bhakti. These are all
glorifications of the rmad-Bhgavatam.
iv
Nitya Bhgavata-Sevay
bhgavata ye n mne, seyavana-sama
tra st che janme-janme prabhu yama
One who does not accept rmad-Bhgavatam is no better than
a mleccha or yavana, and he will be punished by Yamarja life after
life. (Caitanya-bhgavata, di-khaa 1.39)
Therefore, nitya bhgavata-sevay, as a daily activity one should go

and approach a bhakta-bhgavata to hear and study Bhgavata from him.
This should be done: sthne sthit ruti-gat tanu-v-manobhir, ye
pryao jita jito py asi tais tri-lokym1, in whatever position one may be,
there is no need of changing that position. The only thing you should
do every day is to approach a bhakta-bhgavata to hear and study Bhgavata from him. Thereby you will develop prema-bhakti, uddha-bhakti,
pure bhakti, and you will be able to conquer the unconquerable, ajita jita.
Although Ajita, Ka is unconquerable in the three worlds; in so doing
you can conquer Him. By hearing rmad-Bhgavatam from the right
source you will develop such ka-bhakti. That is the effect of hearing
rmad-Bhgavatam. This is all glorification of the rmad-Bhgavatam.
Before studying or speaking the Bhgavatam we glorify Bhgavata as we
glorify the Supreme Lord, because the Bhgavatam is non-different from
the Supreme Lord Ka.
1. rmad-Bhgavatam 10.14.3, Brahms prayers to Lord Ka.
The heart
of a
Vaisnava
pryea deva munaya sva-vimukti-km
mauna caranti vijane na parrtha-nih
naitn vihya kpan vimumuka eko
nnya tvad asya araa bhramato nupaye
My dear Lord Nsiha-deva, I see that there are many
saintly persons indeed, but they are interested only in their
own deliverance. Not caring for the big cities and towns,
they go to the Himalayas or the forest to meditate with
vows of silence [mauna-vrata]. They are not interested in
delivering others. As for me, however, I do not wish to
be liberated alone, leaving aside all these poor fools and
rascals. I know that without Ka consciousness, without
taking shelter of Your lotus feet, one cannot be happy.
Therefore I wish to bring them back to shelter at Your lotus feet. (rmad-Bhgavatam 7.9.44)
This is the decision of the Vaiava, the pure devotee of

the Lord. For himself he has no problems, even if he has to stay
in this material world, because his only business is to remain
in Ka consciousness. The Ka conscious person can go
even to hell and still be happy. Therefore Prahlda Mahrja
said, naivodvije para duratyaya-vaitaray: O best of the great
personalities, I am not at all afraid of material existence. The
pure devotee is never unhappy in any condition of life. This is
confirmed in rmad-Bhgavatam (6.17.28):
nryaa-par sarve
na kutacana bibhyati
svargpavarga-narakev
api tulyrtha-darina
Devotees solely engaged in the devotional service of the
Supreme Personality of Godhead, Nryaa, never fear any
condition of life. For them the heavenly planets, liberation
and the hellish planets are all the same, for such devotees are
interested only in the service of the Lord.
For a devotee, being situated in the heavenly planets and
being in the hellish planets are equal. A devotee lives neither
in heaven nor in hell but with Ka in the spiritual world.
The secret of success for the devotee is not understood by the
karms and jns. Karms therefore try to be happy by material
adjustment, and jns want to be happy by becoming one
with the Supreme. The devotee has no such interest. He is
not interested in so-called meditation in the Himalayas or
the forest. Rather, his interest is in the busiest part of the
world, where he teaches people Ka consciousness. The
Ka consciousness movement was started for this purpose.
We do not teach one to meditate in a secluded place just so
that one may show that he has become very much advanced
and may be proud of his so-called transcendental meditation,
although he engages in all sorts of foolish materialistic activity.

A Vaiava like Prahlda Mahrja is not interested in such
a bluff of spiritual advancement. Rather, he is interested in
enlightening people in Ka consciousness because that is the
only way for them to become happy. Prahlda Mahrja says
clearly, nnya tvad asya araa bhramato nupaye: I know
that without Ka consciousness, without taking shelter of
Your lotus feet, one cannot be happy. One wanders within
the universe, life after life, but by the grace of a devotee, a
servant of r Caitanya Mahprabhu, one can get the clue to
Ka consciousness and then not only become happy in this
world but also return home, back to Godhead. That is the
real target in life. The members of the Ka consciousness
movement are not at all interested in so-called meditation in
the Himalayas or the forest, where one will only make a show
of meditation, nor are they interested in opening many schools
for yoga and meditation in the cities. Rather, every member
of the Ka consciousness movement is interested in going
door to door to try to convince people about the teachings
of Bhagavad-gt As It Is, and the teachings of Lord Caitanya.
That is the purpose of the Hare Ka movement. The
members of the Ka consciousness movement must be fully
convinced that without Ka one cannot be happy. Thus the
Ka conscious person avoids all kinds of pseudo spiritualists,
transcendentalists, meditators, monists, philosophers and
philanthropists. (rmad-Bhgavatam 7.9.45, purport)
What Is Real Welfare?

These devotional activities are real welfare. That is to be understood. What is real welfare? When ones heart really bleeds
upon seeing the suffering souls, the living entities, that is real welfare activity. Jve doy nme ruci vaiava cr this is Vaiava
behaviour, vaiava cr: jve doy to show mercy to all living
entities, and nme ruci to develop taste for chanting the holy
name of Ka. This is vaiava cr. Jve doy is most important.
It has a very, very deep purport in it. What is that purport?
We find that many, many people are interested in it. They say,
Yes we are interested in showing mercy to others, to all living
entities. But they are killing innocent animals and eating their
flesh. Some say, like the Christians, that Jesus said, Thou shalt
not kill, but they say that there is no soul in all living entities,
only in the human beings. We will not kill human beings. Some
say mnava-sev is mdhava-sev, service to human beings is service to God. So is service to all the other living entities not service to the Lord? There are many misunderstandings. They cannot understand this tattva.
Three Types of Mercy
What is that doy, jve doy? It has a very deep purport. We find
that there are three types of doy, sarva-bhte doy. Sarva-bhte
means to show mercy to all living entities. What are those three
types?
There are some people and some organisations who feed the
poor and hungry people. Wherever there is scarcity of food they
supply food and feed the people. They do that welfare activity.
They also say that they show mercy, and it is one type of showing
mercy, but what kind of mercy is it? By feeding the hungry people
they are showing mercy to the body. That type of mercy is related
to the body. As long as the body is there you may feed him, but
when the body is finished he may not get the body of a human, he
may get a body of a cat or dog. Then he suffers again, as hunger
will still be there. The hunger is not satisfied. It is not gone. So
feeding the hungry is one type of welfare activity, but it is related
to the body.
Others are giving medicine to diseased people. They are opening charitable hospitals and give treatment free of cost to the patients, like Mother Teresa. She put bandages on the limbs affected with leprosy. She received a Nobel prize for peace. She did
such great benevolent activities. That is also one type of showing
mercy, but what kind of mercy is it? That mercy is only related to
the body, nothing else. Giving some cold drink to someone who
is thirsty is one type of mercy. Giving money or some blankets to
a poor man who is suffering from cold during wintertime is also
mercy. But what type of mercy is it? It is mercy related to the body.
Welfare Related to the Mind
The second type of mercy is giving education; opening schools,
colleges, and educational institutions and allowing the poor people to study there, free of charge. This is another type of welfare
activity. What kind of mercy is this? It is welfare related to the
mind. The previous types of mercy are related to the body, and
this one is related to the mind. The mercy a Vaiava shows is
related to the soul. Welfare related to the soul is the most important, tm sambandhi doy. The soul is suffering out of ignorance. Life after life he has been suffering. So when the Vaiava
comes and imparts tattva-jna, that is the highest type of mercy.
Thereby the conditioned soul can understand who he is, what his
real identity is. A sdhu or Vaiava does that. He imparts tattvajna, thereby one understands, I am ka-dsa. I am a servant of
Ka. That is my real identity.
Real Mercy Is Related to the Soul
nija-tattva jni ra sasra na cya
kena v bhajinu my kare hya hya
(r Prema-vivarta 6.8)
Alas! I am ka-dsa, but what have I been doing? For so

many lifetimes I have been serving my and not served Ka.
Kena v bhajinu my kare hya hya Alas! Alas! What am I
doing? I am serving my! I am not serving Ka!
The sdhu imparting tattva-jna, that is real doy, because

it is related to the soul. Therefore, pure devotees like Prahlda
Mahrja are not selfish. When Nsiha-deva offered him liberation he said, As for me, however, I do not wish to be liberated
alone, leaving aside all these poor fools and rascals. This is real
para-upakra1. This is real doy, showing mercy. One who thinks
of others, all living entities, is a real Vaiava sdhu. Unless all
these living entities are delivered I will not leave this world.
Vaiava Para-Dukha-Dukh
In Caitanya-ll Vsudeva Datta has made the same point when
he pleaded with r Caitanya Mahprabhu, You are patita-pvana. You are wonderfully merciful. Please deliver all these living
entities, those who have been suffering lakhs and lakhs of lives in
this material world, this universe. Then he said, If You say that
they cannot be delivered because they have committed so many
sinful activities, then please let me have their sinful reactions myself and I will suffer here for crores2 and crores of lives. I will stay
here and suffer for those sinful persons. What kind of heart is
that? Whose heart is like that? Who wants to take the sinful reactions of others and suffer? Do you? Can you? Can you take the
reactions of others sinful activities and suffer? No. All are selfish.
No, I want to be delivered! Why should I suffer for them?
Then Mahprabhu said to Vsudeva Datta, You are like
Prahlda. Prahlda has said that and now you say it. He is a
1. Para-upakra: welfare activity.
2. Crore: ten million; one hundred lakhs.
Vaiava. That is a Vaiavas heart. A Vaiavas heart really bleeds upon seeing the suffering souls. He is a real Vaiava,
vaiava para-dukha-dukh. He becomes so much aggrieved and
so much distressed upon seeing the suffering of all living entities
here.
What Kind of Alms Are They Begging for?
mahad-vicalana n
ghi dna-cetasm
nireyasya bhagavan
kalpate nnyath kvacit
O my lord, O great devotee, persons like you move from
one place to another not for their own interests but for the
sake of poor-hearted ghasthas [householders]. Otherwise they
have no interest in going from one place to another.
Such Vaiavas, pure devotees like Prahlda Mahrja and

Vsudeva Datta, go door to door. rla Prabhupda states here,
The members of the Ka consciousness movement are not at
all interested in so-called meditation in the Himalayas or the
forest, where one will only make a show of meditation, nor are
they interested in opening many schools for yoga and meditation
in the cities. Rather, every member of the Ka consciousness
movement is interested in going door to door to try to convince
people about the teachings of Bhagavad-gt As It Is, the teachings
of Lord Caitanya. They go door to door. Haridsa hkura and
Nitynanda Prabhu were doing that. Mahprabhu ordered them,
Go out! Go door to door and tell them, bolo ka, bhajo ka,
koro ka-ik, bhi, mgi ei bhik. Nitynanda Prabhu and Ha-
ridsa hkura were going out knocking at every door in Bengal.

When the householder came out they would say, bolo ka,
bhajo ka, koro ka-ik, bhi, mgi ei bhik, I have come here
to beg alms from you. What kind of alms are they begging for?
The alms they wanted was: bolo ka, bhajo ka, koro kaik, chant the name of Ka, think of Ka, and say Ka.
And they wanted them to know about Kas teaching in the
Bhagavad-gt As It Is and the teachings of Caitanya Mahprabhu.
They spoke about this type of bhik. If a householder did not
listen and shut the door, Nitynanda Prabhu would roll on the
ground and cry. You see, this is a Vaiava. His heart bleeds.
Such Vaiava sdhus go to the doorstep of the householders
who are too much attached to their family affairs, their home and
hearth. They go to their doorstep to inculcate Ka consciousness unto them, not for begging bread, Roti, dhl, roti, dhl. I am
a hungry person. No, they are not hungry persons, they are not
beggars, they are not going there for begging bread, but because
their heart bleeds.
This Is Real Jve Doy
durlabha mnava-janama lbhiy sasre
ka n bhajinu dukha kahiba khre?
The human form of life is the rarest opportunity for
attaining spiritual perfection. But now I am lamenting
bitterly, because Ive somehow or other been born with such
an opportunity, and have wasted it by never worshipping Lord
Krsna. Oh, to whom shall I tell the tale of this misery?
(r Bhaktyloka 2.4.1)
One who has obtained this rarely achieved human birth and
is not doing ka-bhajan is a distressed person, but he is thinking,
I am happy! I am happy! He is living in a fools paradise. But

the sdhu sees that he is a distressed person, and his heart bleeds.
Therefore he goes there to speak about Ka and to inculcate
Ka consciousness unto him. This is real upakra, para-upakra.
It is real jve doy. He does not go for any other purpose. This is a
real sdhu.
mahnta-svabhva ei trite pmara
nija krya nhi tabu yna tra ghara
It is the general practice of all saintly people to deliver
the fallen. Therefore they go to peoples houses, although they
have no personal business there.
(Caitanya-caritmta, Madhya-ll 8.39)
This is the nature of a mahtm, the nature of a sdhu. He

comes down to this material world. He wanders here, going door
to door to deliver these pmaras. Patita-pmaras are most degraded
sinful persons, those who are completely forgetful of Ka, and
who are engaged in their own sense gratification. The sdhus go
to speak about Ka, and to inculcate Ka consciousness unto
them. This is real welfare activity, doy.
Vaiava Sdhus Are True Vairgs
janasya kd vimukhasya daivd
adharma-lasya sudukhitasya
anugrahyeha caranti nna
bhtni bhavyni janrdanasya
O my lord, great philanthropic souls travel on the earth
on behalf of the Supreme Personality of Godhead to show
compassion to the fallen souls who are averse to the sense of
subordination to the Lord. (rmad-Bhgavatam 3.5.3)
The dear devotees of Lord Janrdana, Lord Ka anugrahyeha

caranti out of mercy they come down to this material world and
wander here. For what purpose are they wandering here throughout the world? Janasya kd vimukhasya daivd adharma-lasya
sudukhitasya, to deliver the suffering living entities who have
been suffering lakhs and lakhs of lives because of forgetting Ka
the Vaiava sdhus, very dear intimate associates of Janrdana,
Ka, come down here. This is doy. This is Vaiava. This is
sdhu. They are not interested at all in this material world. Those
who have developed detachment to this material world and are
completely attached to the lotus feet of Ka are true vairgs,
renunciates. The question of this vairgya (detachment) is very
important as it has a very deep purport. Many people cannot understand it. In the rmad-Bhgavatam this is very elaborately described. The purport is there and one should understand it.
Vaiavas Impart Tattva-Jna
In the Bhgavatam you will find that Maitreya Muni said the
following to Vidura,
sarve ved ca yaj ca
tapo dnni cnagha
jvbhaya-pradnasya
na kurvran kalm api
O spotless one, your answers to all these questions will
grant immunity from all material miseries. Such charity is
greater than all Vedic charities, sacrifices, penances, etc.
10
The Vaiava sdhus come here and impart tattva-jna. iyas

te ha dhi m tv prapannam.1 dhi means please impart
tattva-jna to me. They give tattva-upadea. This is their doy,
mercy. If someone is fortunate to receive the mercy of such a sdhu and understands the three tattvas a-tattva, jva-tattva, and
akti-tattva his life becomes successful.
Therefore, take shelter of Ka and understand that you are
ka-dsa, the eternal servant of Ka. Sarva-dharmn parityajya
mm eka araa vraja,2 is Kas last conclusive and most confidential instruction. Take shelter of My lotus feet. Give up all
varieties of religion. Just take shelter of My lotus feet. That is
aragati. One who understands this tattva surrenders immediately.
nija-tattva jni ra sasra na cya
kena v bhajinu my kare hya hya
When you associate with sdhus and understand this tattva

that I am the eternal servant of Ka then you will say,
Alas! Alas! What have I done? I have not served Ka, and I
have not taken shelter of Him, but instead I have served my
for so many lives.
kade bole, ohe ka! mi tava dsa

tomra caraa chi haila sarva-na
Then you will cry and dash your head, O Ka! I am Your
servant, but I am completely doomed because I did not take
shelter at Your lotus feet and serve them. You will cry and
lament in this way. That is the result of association with a
1. Bhagavad-gt 2.7
2. Bhagavad-gt 18.66
11
sdhu and hearing from a sdhu. He imparts this tattva-jna.

That is a sdhus mercy.
sarve ved ca yaj ca

tapo dnni cnagha
jvbhaya-pradnasya
na kurvran kalm api
The sdhus imparting tattva-jna is his doy. All the Vedas,

all yajas, all types of charity, developing detachment (vairgya
to this material world), or going to the forest for tapasya all of
this cannot be compared to the doy of imparting tattva-jna
to others. This is the meaning of this verse.
Vaiavas Live Only for the Welfare of Others

ivya lokasya bhavya bhtaye
ya uttama-loka-parya jan
jvanti ntmrtham asau parraya
mumoca nirvidya kuta kalevaram
Those who are devoted to the cause of the Personality of
Godhead live only for the welfare, development and happiness
of others. They do not live for any selfish interest. So even
though the Emperor [Parkit] was free from all attachment
to worldly possessions, how could he give up his mortal body,
which was shelter for others? (rmad-Bhgavatam 1.4.12)
Do you understand what the Bhgavatam is saying? Relish it! It

is a question of relishment. It is nectar. What does the Bhgavatam
which is the most ripened sweetest nectarean juicy fruit of the
Vedic tree nigama-kalpa-taror galita phala1 say here? It says
1. rmad-Bhgavatam 1.1.3
12
that those who have completely dedicated themselves to the lotus

feet of the Supreme Lord never do anything for their own enjoyment, or pleasure, or their own good, but that they have dedicated their life to do good to others.
To do good to others what does that mean? To show mercy
to all living entities who are unhappy. Their life is dedicated to
enabling these living entities to become happy. That is complete
dedication unto the lotus feet of Ka. They are truly completely
dedicated persons. That is why Prahlda Mahrja said:
pryea deva munaya
sva-vimukti-km
mauna caranti vijane
na parrtha-nih
My dear Lord Nsiha-deva, I see that there are many
saintly persons indeed, but they are interested only in their own
deliverance. Not caring for the big cities and towns, they go to
the Himalayas or the forest to meditate with vows of silence
[mauna-vrata]. They are not interested in delivering others. As
for me, however, I do not wish to be liberated alone, leaving
aside all these poor fools and rascals. I know that without
Ka consciousness, without taking shelter of Your lotus feet,
one cannot be happy. Therefore I wish to bring them back to
shelter at Your lotus feet. (rmad-Bhgavatam 7.9.44)
There are so many saintly persons who are interested only in

their own deliverance. My Guru Mahrja translates na parrthanih in this way: They are not interested in delivering others.
They are not interested in giving them the benefit of this Ka
consciousness movement. They are only interested in themselves.
Let me be delivered! Not thinking of the deliverance of others,
they go to a cave in the Himalayas or some solitary place. They
13
are so selfish. But Prahlda Mahrja says, I am not selfish. I do

not want to be liberated leaving aside all these poor fools and
rascals. They have been suffering. Until they are delivered, I will
not leave this material world.
Tolerate and Cooperate
Such sdhus come down here to this material world, which is
dukhlayam, a miserable place and they know that. Then why
do they come here? If you come to such dukhlayam, miserable
place, you must be affected by it. If you go to a muddy place you
will be affected by it; some mud must come on you. So if you come
to this material world, where there is misery, the three modes of
material nature and the three tpas; dhytmika, dhidaivika, and
dhibhautika,1 then you must be affected by it. When the sdhus,
Vaiavas who come here because their hearts bleed seeing the
suffering of the living entities suffer here, they just tolerate it.
Therefore Mahprabhus teaching is:
td api suncena
taror iva sahiun
amnin mnadena
krtanya sad hari
One who thinks himself lower than the grass, who is more
tolerant than a tree, and who does not expect personal honour,
yet is always prepared to give all respect to others can very
easily always chant the holy name of the Lord.
(Caitanya-caritmta, di-ll 17.31)
1. Everyone who is conditioned by material existence whether he be a man or beast
or demigod or bird must suffer from dhytmika (bodily or mental) pains, dhibhautika
pains (those offered by living creatures), and dhidaivika pains (those due to supernatural disturbances). (rmad-Bhgavatam 3.5.40, purport)
14
In this way you can do hari-krtan, otherwise you cannot do

it. Think yourself more humble than a blade of grass lying in the
street and be as tolerant as a tree. It is a question of tolerance,
sahiun. Those sdhu-vaiavas tolerate it. My Guru Mahrjas
instruction and all other cryas instruction is: cooperate and tolerate, tolerate and cooperate. rla Prabhupada has said that. He
has told me many times in Bhubaneswar, Gour Govind cooperate and tolerate, cooperate and tolerate, cooperate and tolerate.
Yes, it is a question of tolerance. This is Vaiava. This is sdhu.
Why Do They Come to this Miserable Place?
Voluntarily, out of their causeless mercy they come down to
this dukhlayam, miserable place, this material world. They, the
intimate associates of Ka, are there in His eternally blissful
abode. Why would they want to come down to this dukhlayam,
such a miserable place? Do they have any business here? No, they
have no business at all here. They are not at all forced to come.
They are not conditioned souls. The conditioned souls are forced
to come here and to undergo suffering as a result of their previous
actions, prrabdha-karma. They are forced, but a Vaiava is not
forced to come. He has no karma-bandhana. He is free from it.
So then why does he come? He comes because his heart bleeds.
He tolerates ungrudgingly all misery and showers mercy upon the
conditioned souls who have been suffering and suffering here for
lakhs and lakhs of lives.
The jva belongs to Ka. The living entity is My eternal part
and parcel, mamaivo jva-loke jva-bhta santana.1 When
one who has developed love for Ka sees the suffering of the
living entities his heart bleeds because they belong to Ka, they
are related to Ka. They are Kas jvas and they are suffering.
1. Bhagavad-gt 15.7
15
Ka is my beloved and lover. How can I tolerate it? This is doy.

This is jve-doy.
They come here and offer prayers to Ka and to Mahprabhu, O Mahprabhu, O Ka, please shower Your mercy on
these ignorant fools and rascals. Prahlda Mahrja said, They
are such fools and rascals. They have completely forgotten You.
They cannot understand You. They dont know what they are doing. They dont know what the result of their activities is. Please
shower Your mercy upon them.
Be as Tolerant as a Tree
Take the example of Haridsa hkura. The pas persecuted him so severely that his whole body had open wounds. They
dragged him to twenty-two bazaars and whipped him. The onlookers shed tears and wondered what these pas were doing. But
Haridsa hkura did not curse them. Rather he offered prayers
to the Supreme Lord, O Jagadvara, O Gopjanavallabha, these
fools and rascals dont know what they are doing. Please excuse
them.
Ka tolerates everything but He cannot tolerate the persecution of His devotee. It is intolerable on His part. Therefore His
Sudarana cakra, the disc that protects the devotees, was rushing
towards the pas who were persecuting His very dear devotee Haridsa hkura. But when Haridsa hkura offered those
prayers, the Sudarana cakra returned. That is what devotees do.
They tolerate all these persecutions. They tolerate, and tolerate.
Therefore it is said, Tolerate, tolerate, tolerate! Taror iva sahiun, be as tolerant as a tree.
The pas will come to you and abuse you. They will speak
ill of you and they will beat you, but you have to tolerate it. How
do you tolerate it? Haridsa hkura tolerated it, and Nitynan-
16
da Prabhu tolerated it when Jagi and Mdhi threw the broken

pieces of their liquor pot at Him and injured His head. He was
bleeding profusely, but He still embraced them and said, Chant
Hare Ka! He tolerated it. This tolerance, this is Vaiava.
This is sdhu.
A Real Vairg
Because the pas are fools and rascals they do not know
what they are doing; they have no consciousness at all. They are
devoid of consciousness. They are devoid of knowledge. If they
had knowledge and consciousness they would not have done it.
Jesus Christ tolerated. What did he do when he was crucified?
He also offered prayers to the Supreme Lord, Please excuse them.
This is Vaiava. This is sdhu. O Gopjanavallabha, O Jagadvara, please excuse them. Please inculcate Ka consciousness
unto them. They are devoid of it. Please inculcate this bhakti-rasa
unto them. If they develop Ka consciousness, develop bhakti,
they will not do this. They will not persecute anyone. Please excuse them. They tolerated and prayed for them. This is sdhu.
This is Vaiava. This is a real vairg, really detached.
Phalgu-Vairgya False Renunciation
One, who is not a real vairg but a so-called vairg, is called a
phalgu-vairg. In this regard, rla Rpa Gosvm has said:
prpacikatay buddhy
hari-sambandhi-vastuna
mumukubhi paritygo
vairgya phalgu kathyate
17
The renunciation which is practiced by those desirous of

impersonal liberation and which rejects things in connection
with Lord Hari, thinking them to be material, is called phalguvairgya, external or false renunciation.
(Bhakti-rasmta-sindhu 1.2.126)
Phalgu-vairgya, dry renunciation is compared to the Phlgu

River in Bihar. The Phlgu River looks dry, as if there is no water, but if you remove just a small amount of sand you will see
that there is so much water underneath. There is plenty of water,
but it looks apparently dry. There are vairgs who have become
disgusted with this material world. They leave this world and go
to a cave in the Himalayas or to some solitary place in the forest
to do tapasya. Prahlda Mahrja says here that they are selfish,
mauna caranti vijane na parrtha-nih.1 That is not real vairgya. It is not real detachment. That is phalgu, dry, or cheating.
Inside they have so many material desires, but apparently they
appear to be greatly detached persons. They are like the Phlgu
River; so much water underneath but dry on the surface. That is
not real vairgya.
So-Called Vairgya Is Useless
It is a fact that if someone becomes disgusted with this world,
he develops vairgya, detachment. But if he does not develop
prema-bhakti, ka nirmala prema-bhakti, if he does not develop
pure bhakti, uddha-bhakti, pure love for Ka, and if he never
shows doy, kindness, mercy to the suffering living entities, then
his so-called vairgya, detachment is meaningless, useless. That
is uka-vairgya, or dry vairgya. What is the meaning of it? It is
meaningless. But many people cannot understand this. They misunderstand this vairgya. Thus being disgusted with the material
18
world they become selfish and go to the Himalayan mountainous caves or a solitary place in the forest to do severe sdhana,
austerities for their own deliverance. They never think of others.
Whereas my Guru Mahrja states here, A Vaiava like Prahlda Mahrja is not interested in such a bluff of spiritual advancement. Rather, he is interested in enlightening people in Ka
consciousness because that is the only way for them to become
happy. Prahlda Mahrja says clearly, nnya tvad asya araa
bhramato nupaye: I know that without Ka consciousness,
without taking shelter of Your lotus feet, one cannot be happy.
One wanders within the universe, life after life, but by the grace
of a devotee, a servant of r Caitanya Mahprabhu, one can get
the clue to Ka consciousness and then not only become happy
in this world but also return home, back to Godhead.
Furthermore, he says that, We do not teach one to meditate in a secluded place just so that one may show that he has
become very much advanced and may be proud of his so-called
transcendental meditation, although he engages in all sorts of
foolish materialistic activity. A Vaiava like Prahlda Mahrja
is not interested in such a bluff... He comes to the busiest part
of the world, like the Western world, where people are so engrossed in materialistic activities and sense enjoyment. He goes
to the gross materialists. He takes such trouble. He tolerates all
this. He comes here to inculcate Ka consciousness unto them.
His heart bleeds. He does not say, This is my, this is my, and
this my; neti, neti, neti, neti1 not this, not this, not this. It is
like removing the skin of an onion; one after another, removing,
removing, removing. If you do that then what will be left? Nothing! Neti, neti, this is my, this is my, this is my, and this is
my. Yes, this material world is an illusory world; everything is
illusory, everything is my here, but when you have become dis1. neti neti, the process by which one analyses existence to search out the Absolute
Truth.
19
gusted with this material world and go to a solitary place or a cave

in the Himalayan mountains, is that not my? Is my not there?
Is it not a part of the illusory world? He has not developed true
Ka consciousness: everything is related to Ka, ka sambandhi-vastuna mumukubhi paritygo vairgya phalgu kathyate.1
This is related to Ka, and that is related to Ka. A palatial
building is related to Ka and a virtuous place is also related to
Ka. How can you leave and say it is all my? The busiest place,
a palatial building; this is all my. I will go to the forest, become
naked or wear only one kaupna. What sort of vairgya is that? He
does not know what real vairgya is. He does not know the purport of vairgya-tattva, but a Vaiava, a sdhu knows it. He never
leaves. No bhoga, no tyga he is neither interested in material enjoyment, nor interested in so-called detachment, vairgya.
Bhoga-tyga, tyga-tyga he has given up this material enjoyment and at the same time he has given up the pride of being a
great renunciate. I am such a great renunciate. I have renounced
everything: my home, my family, and my country. Everything I
have renounced! It is tyga, but because he has developed the
pride of being a great renunciate, he is not a real renunciate since
pride is a demoniac quality, dambho darpo bhimna ca2.
If the Desires for Fame and Reputation Pollute My Heart
Bhaktivinoda hkura has said:
mi ta vaiava e buddhi ha-ile
amn n haba mi
prati si hdaya dibe,
ha-iba niraya-gm
1. Bhakti-rasmta-sindhu 1.2.256
2. Bhagavad-gt 16.4
20
If I think that I am a Vaiava, then I shall look forward

to receiving respect from others. If the desires for fame and
reputation pollute my heart then I shall certainly descend into
hell. (Kalya-kalpataru 3.2.8)
I am a great Vaiava, a great sdhu. I am a great tyg, a great

renunciate. Dont you know who I am? If this enters into your
head you cannot become a Vaiava, because amn n haba mi
then you demand respect. You never command respect. Amnin
mnadena, do not demand respect, but pay respect to one and all.
That is Mahprabhus teaching. Bhaktivinoda hkura has said
that if someone develops amn n haba mi then I cannot pay
respect to one and all, but rather I will demand respect. Prati
sihdaya dibe, ha-iba niraya-gm then I will run after name,
fame, prestige, and adoration, prastih. My heart will be polluted; it cannot be purified and cleaned from this material dirt and
I will go to hell. So-called renunciates are very proud of their renunciation. They do not know what the real purport of renunciation, vairgya is. They are not Vaiavas at all. They never think
of the deliverance of others.
Sarva-Bhte Doy
To Show Mercy to All Living Entities
Thus sarva-bhte doy, to show mercy to all living entities, is

real doy. That is the symptom of a bhakta and bhakti. Why do
sdhus like Prahlda Mahrja and Haridsa hkura show such
mercy? Why do they show such mercy to all living entities? They
show mercy because they love them. In the previous verse Prahlda Mahrja said, My concern is only for the fools and rascals
who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply con-
21
cerned with love for them.1 This is because he has developed

pure love for Ka and they are all related to Ka. He sees only
one relationship. What is that relationship? Ka-sambandha, the
relationship with Ka is mukhya-sambandha, the chief relationship. And every living entity is related to Ka. Ka is in the
heart of every living entity as Paramtm. He sees that Paramtm. He has developed such vision; he has developed equal vision.
The Nature of a Real Vairg
vidy-vinaya-sampanne
brhmae gavi hastini
uni caiva va-pke ca
pait sama-darina
(Bhagavad-gt 5.18)
The Gt states that he has developed equal vision. He never

sees the outward bodies. He sees the Paramtm in a brhmaa, a
cala, a cow, and a dog. He never sees the outward bodies. He
sees how the Paramtm is present in a cala, in a brhmaa, in
a dogs body and in a elephants body. He loves one and all; all
living entities, because they are all related to Ka. As I have
my eternal loving relationship with Ka, they are also related
to Ka. So ka-prema, love of Ka, is the nature of a real
sdhu Vaiava who is a completely surrendered soul. He loves all
living entities like his own brother. As I am a soul, I am related to
Ka, he is also a soul, so he is also related to Ka. He is like my
brother. Only one who develops love for Ka can love all living
entities. Otherwise there is no question of love at all because he
will see the outward bodies and cannot see the soul and Supersoul
inside. How can he love them? Whereas, a sdhu, a Vaiava sees
22
it, and Prahlda Mahrja sees this. Therefore Prahlda Mahrja

said, I dont want liberation. As for me, I do not want to be liberated alone leaving aside these poor fools and rascals. They are
suffering, suffering, and suffering. I know that without Ka consciousness, without taking shelter of Your lotus feet one cannot be
happy. So I want to inculcate Ka consciousness unto all living
entities. I want to deliver one and all. Let them all be happy. Let
their unhappiness, their distress, and their suffering be destroyed
forever.
As Vsudeva Datta said, Oh Mahprabhu, please deliver all
the living entities and let all their sinful reactions come to me.
Let me stay here and suffer. This is the heart of a Vaiava. Because he loves Ka, he loves all living entities who are related
to Ka. This is love. This is doy, sarva-bhte doy. This is the
real nature of a sdhu. That is the real nature of one who is a real
vairg.
It Is a Question of Love
A sdhu is a real vairg, renunciate. He comes here out of mercy and imparts this tattva-jna. He comes to inculcate Ka consciousness unto these forgetful living entities, especially human
beings. Of course rmn Mahprabhu inculcated Ka consciousness unto tigers, deer, lions, snakes and bears while He was
passing through the Jrikhaa jungle. He made them chant Hare
Ka and dance. Mahprabhu can do that. He is supremely powerful. But a sdhu, a gaura-priya-jana, who is very dear to Mahprabhu, comes here because he is concerned about these poor fools
and rascals who have so many elaborate plans for material happiness, maintaining their families and society. He comes to the
busiest Western world where gross materialists live and inculcates
Ka consciousness unto them. That is the real doy, mercy. Be-
23
cause then they will be happy and their suffering will be done
away with forever. They are my brothers. As I am soul, they are
souls. He is related to Ka and He loves them. It is a question
of love. Unless you develop ka-prema, you cannot love anyone.
Without Jve Doy Your Bhagavat-Upsan Is Incomplete
A Vaiava is not selfish. He is always thinking of the welfare
of all the living entities. Without this your so-called bhagavat-upsan is incomplete. You may be worshipping the Deities, you
may be worshipping the Lord, but if you are not thinking of the
welfare of all living entities then your so-called worship, bhagavatupsan is incomplete. Is it complete if you cannot see the Lord in
all living entities? Sa bhakta prkta smta, one who is a neophyte
sees God in the Deity and nowhere else. So his bhagavat-upsan
is incomplete. It is not complete. But a sdhu comes here and
teaches.
Who Else Will Shower Mercy Upon Them?
Bhaktivinoda hkura has said, O Vaiavas! O sdhus!
Please think about this matter very deeply and seriously. Because
if you dont think of the welfare of all these living entities who
have been suffering here for lakhs and lakhs of lives and if you
dont shower mercy on them, how can they be delivered? How
can they be relieved of their sufferings?
What kind of vairgya have you developed if you are not thinking of the welfare of the suffering living entities but are saying
that you are a great renunciate? What kind of renunciation is it?
Bhaktisiddhnta hkura has said that a pgal, mad man, thinks
that those who are not mad, those who are in real consciousness,
24
are mad. Materialistic people are crazy but they think that the
people who have given up everything, and are chanting Hare
Ka and dancing, are crazy. One who is addicted to drinking
liquor may think himself to be Indra. He thinks that others who
are not drinking are foolish people because they are not drinking
and becoming Indra. He says that they are unfortunate persons,
because they are not drinking liquor.
Similarly, the materialistic people think that the Vaiava
sdhus who have given up their material attachments, who have
developed only attachment to the lotus feet of Ka, who are engaged in His loving service under the guidance of a bona fide guru,
who are wandering throughout the world to teach the science of
Ka consciousness, and who are imparting this tattva-jna
that they are pgal, crazy people.
I have given the examples of Haridsa hkura and of how
Jagi and Mdhi threw the broken pieces of their liquor pot
at Nitynanda Prabhu, which hurt His head and made it bleed
profusely. Still, Nitynanda Prabhu was so compassionate that
He embraced them and showered mercy upon them. Haridsa hkura was also like that. They tolerated everything. They
showered their mercy on such rascals and fools. They inculcated
Ka consciousness unto them. This is a Vaiava.
Therefore Bhaktivinoda hkura has said, O sdhus! Oh
Vaiavas! Unless you shower your mercy on these rascals and
fools whose consciousness is so low that it is like the consciousness of an animal who will shower mercy unto them? How will
Ka consciousness be inculcated unto them? How will they be
delivered? How will their distress be gone forever? How will they
become happy? How will their suffering end? How will they be
relieved from their suffering unless you shower mercy upon them?
25
A Vaiava Tolerates Everything Ungrudgingly

Thus, if they come to beat you, tolerate it! If they speak ill
of you, tolerate it! Be like an affectionate father who tolerates
the kicking of his child. If there is a big boil on some part of the
childs body and it requires that this part of the body needs to be
cut off, that it will be good for the child, then the father calls the
doctor to come to cut off that affected part of the body, otherwise the whole body will be affected. Then, that ignorant child
kicks his father, and speaks ill of his father, but the father tolerates it because he knows that it is good. Similarly, you sdhus, you
Vaiavas, you dear servants of Ka, you should tolerate all this:
the persecution by the pas, the persecution by these fools and
rascals, if they abuse you, if they speak ill of you, or if they come
to beat you, please tolerate it and shower your mercy upon them.
Inculcate this Ka consciousness unto them. That is real welfare activity, which is truly good for them. And when they will
be Ka conscious they will understand what they have done.
At that time they will regret their activities, but now they do not
know what they are doing because they are devoid of Ka consciousness. And that is what is needed. So this is a real sdhu and
a true Vaiava: one who always thinks of the welfare of others.
He is not selfish. He never leaves this world; he is not interested
in so-called meditation in the Himalayas or the forest. Rather he
comes to this busiest part of the world to shower mercy unto the
suffering living entities and to inculcate Ka consciousness unto
them. He tolerates everything, all persecutions, ungrudgingly.
26
The heart
of a
Vaisnava
oluntarily, out of their causeless mercy they come

down to this dukhlayam, miserable place, this
material world. They, the intimate associates of
Ka, are there in His eternally blissful abode. Why would
they want to come down to this dukhlayam, such a miserable place? Do they have any business here? No, they have no
business at all here. They are not at all forced to come. They
are not conditioned souls. The conditioned souls are forced to
come here and to undergo suffering as a result of their previous actions, prrabdha-karma. They are forced, but a Vaiava
is not forced to come. He has no karma-bandhana. He is free
from it. So then why does he come? He comes because his
heart bleeds. He tolerates ungrudgingly all misery and showers mercy upon the conditioned souls who have been suffering
and suffering here for lakhs and lakhs of lives.
TAT T VA V I C A R A P U B L I C AT I O N S
www.tvpbooks.com
www.gourgovindaswami.com

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What is discussed regarding the nature and activities of Vaiṣṇavas?

What is discussed regarding the nature and activities of Vaiṣṇavas?

What are the different types of mercy discussed?

What are the different types of mercy discussed?

The Heart

Gour Govinda Swami Mahrja

The heart of a vaiava

some rights reserved. except where otherwise noted,

To view a copy of this license, visit http://creativecommons.org/licenses/by-nd/4.0/

Gour Govinda Swami Mahrja

The Heart of a Vaiava

What Is Real Welfare? 

yasy vai ryamy

Only Non-Envious Devotees

The Heart of a Vaiava

Hear rmad-Bhgavatam from the Right Source

The Essence of All Vedic Literature

Glorification of the rmad-Bhgavatam

You will find that rmad-Bhgavatam begins with gyatr artha.

Ka Appears in Four Forms

No Scripture Is As Good As rmad-Bhgavatam

Bhaktisiddhnta Sarasvat Gosvm Prabhupda said that if all the

The Heart of a Vaiava

The rmad-Bhgavatam Is Filled with Ecstatic Love

rmad-Bhgavatam is non-different from Ka, it is the body of

Grantha-Bhgavata & Bhakta-Bhgavata

dui bhgavata dvr diy bhakti-rasa

Glorification of the rmad-Bhgavatam

Therefore, nitya bhgavata-sevay, as a daily activity one should go

1. rmad-Bhgavatam 10.14.3, Brahms prayers to Lord Ka.

The Heart of a Vaiava

This is the decision of the Vaiava, the pure devotee of

The Heart of a Vaiava

although he engages in all sorts of foolish materialistic activity.

What Is Real Welfare?

The Heart of a Vaiava

The Heart of a Vaiava

The Heart of a Vaiava

Alas! I am ka-dsa, but what have I been doing? For so

The sdhu imparting tattva-jna, that is real doy, because

The Heart of a Vaiava

Such Vaiavas, pure devotees like Prahlda Mahrja and

The Heart of a Vaiava

ridsa hkura were going out knocking at every door in Bengal.

The Heart of a Vaiava

I am happy! I am happy! He is living in a fools paradise. But

This is the nature of a mahtm, the nature of a sdhu. He

The Heart of a Vaiava

The dear devotees of Lord Janrdana, Lord Ka anugrahyeha

The Heart of a Vaiava

The Vaiava sdhus come here and impart tattva-jna. iyas

When you associate with sdhus and understand this tattva

kade bole, ohe ka! mi tava dsa

The Heart of a Vaiava

sdhu and hearing from a sdhu. He imparts this tattva-jna.

sarve ved ca yaj ca

The sdhus imparting tattva-jna is his doy. All the Vedas,

Vaiavas Live Only for the Welfare of Others

Do you understand what the Bhgavatam is saying? Relish it! It

What Is Real Welfare?