Srimad Bhagavad Gita AS IT IS

Bhagavad Gita:   Chapter 7 - Knowledge of the Absolute

                                 TEXT 17

tesam jnani nitya-yukta
  eka-bhaktir visisyate
priyo hi jnanino 'tyartham
 aham sa ca mama priyah
 

WORD FOR WORD
   tesam--out of them; jnani--one in full knowledge; nitya-yuktah--always engaged; eka--only; bhaktih--in devotional service; visisyate--is special; priyah--very dear; hi--certainly; jnaninah--to the person in knowledge; atyartham--highly; aham--I am; sah--he; ca--also; mama--to Me; priyah--dear.

TRANSLATION
   Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me.

PURPORT by HDG Srila A.C. Bhaktivedanta Swami Prabhupad:
   Free from all contaminations of material desires, the distressed, the inquisitive, the penniless and the seeker after supreme knowledge can all become pure devotees. But out of them, he who is in knowledge of the Absolute Truth and free from all material desires becomes a really pure devotee of the Lord. And of the four orders, the devotee who is in full knowledge and is at the same time engaged in devotional service is, the Lord says, the best. By searching after knowledge one realizes that his self is different from his material body, and when further advanced he comes to the knowledge of impersonal Brahman and Paramatma. When one is fully purified, he realizes that his constitutional position is to be the eternal servant of God. So by association with pure devotees the inquisitive, the distressed, the seeker after material amelioration and the man in knowledge all become themselves pure. But in the preparatory stage, the man who is in full knowledge of the Supreme Lord and is at the same time executing devotional service is very dear to the Lord. He who is situated in pure knowledge of the transcendence of the Supreme Personality of God is so protected in devotional service that material contamination cannot touch him.
 

 - His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Copyright 1983 The Bhaktivedanta Book Trust International. Used with permission.

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Prabhupada Uvacha:
(here's some nectar, sometimes it comes in the form of Srutakirti prabhu's diary, other times from Govinda dasi's diary, Hari Sauri prabhu's Transcendental Diary, Bhurijan prabhu's book, or sometimes from a letter, or other related source, but still nectar...)

Revolutionise the whole rascal civilisation

On the previous night, Prabhupada had asked Tusta Krsna Swami that he and his men should visit the temple daily. Tusta Krsna Swami explained that they couldn't really do that because they lived so far away on the North Shore. Besides, Tusta explained, they were regularly holding their own daily program. Prabhupada became lenient. "At least you should bring fresh milk and cream and vegetables to the temple to be offered to the Deities daily," he had said.

Around mid-morning, some of Tusta's men arrived with buckets of fresh milk and cream. Tusta Krsna informed Srila Prabhupada of his plans to build his own Vrndavana-style temple on the farm. Prabhupada happily encouraged him.

"Not only one, you construct hundreds of temples. Village to village, town to town. It will revolutionise the whole rascal civilisation."

--------

Later in the afternoon, devotees from the temple and the North Shore sat together in the temple room, enjoying a feast of Krsna prasadam.

Srila Prabhupada asked Dayasara in his room, "What is all that noise downstairs?"

"That's the feast, Srila Prabhupada."

Prabhupada was surprised. "Oh? There is a feast?"

Dayasara, who had cooked the feast, was acutely embarrassed that he had forgotten to inform Prabhupada. Guru Krpa Swami was angry. "Go and get some of that prasadam for Srila Prabhupada, right away!"

Dayasara soon returned, and Srila Prabhupada tasted some of each preparation.

-------

The late edition of The Auckland Star featured an article and photograph from that morning's press conference. The article was honest and forthright. Prabhupada especially appreciated that the newspaper had quoted him accurately as saying:

We don't depend on city authorities -- we depend on Krishna.

- From "The Great Transcendental Adventure" by HG Kurma Prabhu

To receive little snippets of nectar like this on a daily basis subscribe HERE: or If you want to introduce anyone else in reading Srila Prabhupada Nectars, please send their eMail addresses to mailto:krpamaya_gauranga@hotmail.com

Please Chant:
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Listen to Srila Prabhupad on-line
....a different lecture, morning walk, conversation or class daily.

"The Way To Save Society"

73/07/27 London, Bhagavad-gita 1.37-39

Listen to the entire lecture on-line:
http://prabhupadavani.org/M3U/Gita/m3u/GT024.m3u

Pradyumna (leads chanting, etc.):

yady apy ete na pasyanti
lobhopahata-cetasah
kula-ksaya-krtam dosam
mitra-drohe ca patakam

katham na jneyam asmabhih
papad asman nivartitum
kula-ksaya-krtam dosam
prapasyadbhir janardana
 [Bg. 1.37-38]

Translation: "O Janardana, although these men, overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, with knowledge of the sin, engage in these acts?"

Prabhupada: So other party, Duryodhana's party, they were not considering all these pious or impious, sinful or vicious, activities. Because lobha-upahata-cetasah: "They have lost their sense on account of greediness for acquiring the empire." When one becomes lusty or overpowered by greediness, then he loses all intelligence. There are many places stated that. Kamais tais tair hrta-jnanah yajanti anya-devatah [Bg. 7.20]. Krsna says that "Those who are worshipers of other demigods..." Actually worshipful is the Supreme Lord Krsna. Others, they should be shown respect. But worship means for the Supreme Personality of Godhead. He is worshipful. Saranyam. He is to be taken shelter of; He is to be worshiped. That is being taught. That is religion. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. Always thinking of the Supreme Personality of Godhead, worshiping Him, offering Him obeisances, that is Krsna consciousness movement. The Deity room offering obeisances, worshiping, chanting, dancing, always be engaged to offer respect and submission to the Supreme Personality of Godhead. This is the duty of everyone. Because all living entities are by constitution eternal servant. That is their healthy position. So long they remain servant of the Supreme, that is healthy. Same example, I have given many times, that my part and parcel of the body, this finger, so long it is fit to give service to the body, it is healthy. If it cannot give service, then it is diseased. Similarly, all living entities who are not giving, rendering any service to the Lord, they are simply working for sense gratification, that is diseased condition. And in the diseased condition, nobody can be happy. That is not possible. If you have got some disease, you cannot be happy.
So that is the position. They cannot understand that by serving Krsna, we become healthy or in our normal position. This is called ignorance. Somebody is trying to forget Him, somebody is trying to become equal with Him. This business is going on. And nobody is submitting that "My Lord, I forgot my service. From this day, I become again Your servant. Please give me protection." Sarva-dharman parityajya mam... [Bg. 18.66]. This is the teaching of all sastra, all Vedas. But these people, the other party, they have become blind. They have become blind. Why? Lobha-upahata-cetasah. They have lost their sense. Kula-ksaya- krtam dosam. There is a great fault by destroying dynasty. Nowadays people are destroying from the womb, abortion, contraception, destroying. They do not know. Kula-ksaya. Actually putra. Putra means, put means pum-nama-narakam. There is a hell which is called pum-nama-naraka. And tra means trayate, deliver. So putra means pum-nama-narakat trayate iti putra. The Sanskrit word for son, putra means that the son is expected to deliver the forefathers from the hellish condition of life. Sometimes due to our sinful activities, we become ghost. That is very hellish condition. So when sraddha is offered by the putra..., who will offer? The putra will offer. That is the duty. Then he gets again material body. These are the subtle laws. People do not know. Neither they are eager to know. But these are the information we get from Vedic literature. Putra has got a duty, to save the forefathers. Therefore one has to, it is his duty to keep a putra. At least one son he must leave. But people are not very much anxious to have putra. Rather to kill putra. They are so sinful. Kama-lobha-hata-cetasah. Simply sense enjoyment. That's all. Why bharya? Why one should marry? Putrarthe kriyate bharya. Bharya means wife. One accepts a wife. Why? For a putra. For a son. Why son is required? Putrah pindam prayojanam. Offering oblations by the putra to deliver the forefathers. That is prayojanam, that is absolutely necessary. Each and every one should leave a putra before his death. He has got so many duties. This is Vedic civilization. But nobody now cares for that. Neither it is possible. Therefore the only remedy is to surrender. Saranyam.

devarsi-bhutapta-nrnam pitrnam
nayam rni na kinkara(s ca) rajan
sarvatmana ye saranam saranyam
gato mukundam parihrtya kartum
 [SB 11.5.41]

The one excuse is that every one of us, we are indebted to devarsi, devata, the demigods. The demigods. Just like Indra. He supplies us water. Just like we are obliged to pay tax to the water department, to the fire department, to the education department, so many departments government. Or once we pay our income tax, that is distributed to so many departments. So actually why we pay? Because we are indebted. Now, the sunshine, we are getting advantage of sunshine. So we are indebted to the sun-god. Similarly, we are indebted to the moon-god. We are receiving so much advantages. Varuna. Deva. So we are indebted to so many demigods. Similarly, we are indebted to the rsis. Just like Vyasadeva. He has given us this Vedic literature. We are taking advantage of it. So we must feel indebted. Deva rsi, rsi. First of all, we are indebted to the devatas, and then to the rsis, then the bhutas, ordinary living entities. Just like we are taking milk from the cow. We are indebted. "No, we are killing them." They are committing simply sinful life and they want to be happy and peaceful. Just see. We are indebted. I am obliged to you for your service. So instead of feeling obligation, if I cut your throat, how gentleman I am, just see, imagine. So we are indebted. Devarsi-bhutapta-nrnam pitrnam [SB 11.5.41]. And pitrnam, these pitr, kula-ksaya, forefathers. I have got this body... From my grandfather, my father has got this body; from my father, I have got this body. I am also indebted. Because this body, human body, is a chance for understanding, for my position. I can get out of the clutches of this maya of transmigrating from one body to another. So this opportunity I have got by the grace of my forefathers. These are feelings of obligation. And there is duty. Therefore Arjuna is considering so many things because he is devotee. Kula-ksaya-krtam dosam mitra-drohe ca patakam. "These rascals, they have become lost of their intelligence on account of greediness for acquiring the empire. But so far I am concerned," Arjuna said, katham na jneyam asmabhih. Plural number: "By us." "Us" means including Krsna. He is saying not "I" or "by me." He is including Krsna: "You are in this side; so because You are on my side, You are my charioteer, if I do not consider all these things, what people will say? That ‘Arjuna is such a great devotee of Krsna. And Krsna is there. He is committing such sinful activities.' " Therefore he says, katham na jneyam asmabhih. He is dragging Krsna also. That is right, yes. A saintly person, a devotee, should consider all these things, before acting, "Whether I am doing it property or improperly?" This is Arjuna. The other party, lobha-upahata-cetasah. Upahata-cetasah. They have lost their sense. But we cannot. A devotee must be very responsible. He must act in such a way that nobody can blame him. Otherwise everyone say, "What kind of devotee he is?" So this is the duty. They should be very cautious. A sannyasi, they should be very cautious. Caitanya Mahaprabhu said, sannyasira alpa-chidre bahu kari' mane. An ordinary grhastha, or... Grhastha only, If he talks with woman nobody will blame. He is grhastha. But if a sannyasi talks with woman very intimately, oh, immediately people will take note of it. Sannyasira alpa-chidre bahu kari' mane. That is the practice. He should be very cautious. So a devotee, a sannyasi, they have got very, very great responsibility. People will very easily criticize them. So Arjuna is considering all these points. Katham na jneyam asmabhih papad asman nivartitum. They may indulge in these sinful activities, how we can indulge? What people will say? Kula-ksaya-krtam dosam prapasyadbhir janardana. "He Janardana, You are maintainer of the people. So if the people become sinful, so it is very difficult to maintain them." These things are being considered. Kula-ksaya. So we cannot destroy family. But on one condition we can become free from all this obligation. What is that? Gatah sarabyam parihrtya kartum. Saranyam. Mukunda-caranam. One who has dedicated his life simply to serve Mukunda, Krsna, Mukunda. Muk means mukti, liberation. And ananda. Krsna gives liberation, His name is Govinda, Mukunda. Hundreds and thousands of names Krsna has got. So if one has taken, fully surrendering unto the lotus feet of Mukunda, he has no more any obligation, either these pitr, devarsi, deva, devata, demigod, rsi, bhuta. He is immune because he is transcendental. But so long one is not a devotee, one who is not fully surrendered to the lotus feet of Mukunda, he must have to follow all these regulative principles and duties. He cannot be released. Everything, account is kept. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. Everything is noted down. Karmana daiva-netrena [SB 3.31.1]. According to his karma, he is going to get another body. These are the subtle laws. Therefore kula-ksaya-dosam. You cannot destroy your family. Materially, you cannot destroy your family. So Arjuna is speaking, kula-ksayam krtam dosam prapasyadbhir janardana. "We can see. These rascals, they have lost their intelligence, but when we see, how we can destroy the family?" So further explanation will be given next.

Pradyumna (leads chanting, etc.):

kula-ksaye pranasyanti
kula-dharmah sanatanah
dharme naste kulam krtsnam
adharmo 'bhibhavaty uta
 [Bg. 1.39]

Translation: "With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligious practice."

Prabhupada: So, so much responsibility is there, killing the family. Because they have no responsibility at the present moment, everyone irreligious. Two things are there: religion and irreligion. Krsna also says, yada yada hi dharmasya glanir bhavati abhyutthanam adharmasya [Bg. 4.7]. If we cannot keep on religious principles, then... We have to do something. Then we have to enhance our irreligious principle. So this family tradition, according to Vedic civilization, was very strictly observed so that the family may be kept in order in religious principles. Why? Now, because the human life is meant for reviving his eternal position, sanatana. This word is used here. Kula-dharmah sanatanah. The real purpose of life, especially human life, is meant for reviving our sanatana-dharma, sanatana occupation, eternal occupation. By observing the rules and regulations of varnasrama-dharma, four varnas and four asramas..., that is called kula-dharma. Brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha and sannyasa. Each one of them must strictly observe the rules and regulations of that particular asrama. Why it should be observed so strictly? Because by observing the regulative principle of each stages of life, one will be able to please the Supreme Personality of Godhead.

varnasramacarvata
purusena parah puman
visnur aradhyate (pantha)
nanyat tat-tosa-karanam

If we observe strictly the rules and regulations of kula-dharma... Kula-dharma means if you are a brahmana, you must observe the regulative principles, the qualitative principles of a brahmana. If you are in, a ksatriya, then you must also observe the ksatriya principles.

All these are described in the Bhagavad-gita, who is brahmana, who is ksatriya, by symptoms. By symptoms we have to accept whether one is brahmana or ksatriya or vaisya, not by birth. That is the injunction of the sastras. So this has to be observed. If we want actually deliverance from this material entanglement, so these rules and regulations of kula-dharma, we must observe. If we do not observe, then immediately we become irreligious. Dharme naste krtam krtsnam adharmam abhibhavati iti uta. Uta, Arjuna said, "It is said." He has learned from higher authorities. Uta, "it is said" means "said by authorities." So "If adharma, irreligious life, is propagated, on account of loss of kula-dharma, then everything is lost, my dear Krsna. So why shall I kill?" Other things also will be described later on, that the, when the male members are killed, the female members become widow, and they, their character becomes polluted. So many things Krsna will speak about this family life.

So at the present moment, there is no such family life, no consideration of religion, no consideration of irreligious life. Everything, just like animals. Kalau sudra-sambhavah. If not animals, they are all sudras, nobody brahmana, nobody ksatriya, nobody vaisya. So it is a chaotic condition of the human society. Therefore it cannot be revived to the original position of systematic institutional position. It is not possible. Everything is lost. Therefore by the Caitanya Mahaprabhu's grace, one thing:

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

Everything is lost. Now, simply by chanting harer nama, the holy name of Lord Krsna, you become again situated in the original position. Everything is adjusted because it is transcendental. So there is no other way. Caitanya Mahaprabhu is so merciful that from the sastras he has selected this process of sankirtana movement: ceto-darpana-marjanam bhava-maha-davagni-nirvapanam [Cc. Antya 20.12]. The human life is meant for extinguishing the blazing fire of material existence. But we are not in regulative principles. We have lost everything, our sanatana-kula-dharma, everything. Under the circumstances, Caitanya Mahaprabhu gives us the greatest facility according to sastra. That is the boon of this age: kirtanad eva krsnasya mukta-sangah param vrajet. Simply by chanting the holy name of Krsna, everyone becomes free from all contamination of this age, mukta-sangah, param vrajet. And he becomes so purified that he becomes fit to go back to home, back to Godhead. So this opportunity, chanting of Hare Krsna mantra, we should not miss. We should... We must. Where is the difficulty, Hare Krsna chanting? Kirtaniyah sada harih [Cc. Adi 17.31]. Trnad api sunicena taror api sahisnuna. This is the only savior for the human society of this age.

Thank you very much. Hare Krsna. (end)

>>> Ref. VedaBase => Bhagavad-gita 1.37-39 -- London, July 27, 1973

My Guru Maharaja, my spiritual master, used to say that you have to select a spiritual master not by seeing but by your ear, but by hearing. And you don't select a spiritual master who has got a very good hair or beard or some very beautiful feature, "Oh, he is a very good, nice looking." No. You must hear. Tad viddhi pranipatena. Sruti. The whole process is sruti. The Vedas are called sruti. The ear has to aural reception.

B.G. 4.24.34 Lecture, N.Y 1973

The Result of Blaspheming a Vaisnava

Among all the different types of offences a jiva (living being) can possibly commit, no offence is more severe than blaspheming a Vaisnava. It is therefore essential to contemplate the meaning of vaisnava-ninda according to the scriptures. It is written in the Skanda Purana:

nindam kurvanti ye mudha
vaisnavanam mahatmanam
patanti pitrbhih sardham
maha-raurava-samjnite

hanti nindati vai dvesti
vaisnavan nabhinandati
krudhyate yati no harsam
darsane patanani sat

That foolish person who criticizes an exalted Vaisnava falls down to the hell known as Maharaurava, along with his forefathers. Whoever (1) kills a Vaisnava, (2) blasphemes him, (3) feels malice toward him, (4) does not properly greet him upon seeing him, (5) becomes angry with him or (6) does not feel joy upon seeing him, certainly becomes degraded as a result of these six types of misconduct.

It is written in Srimad-Bhagavatam (10.74.40):

nindam bhagavatah srnvams
tat-parasya janasya va
tato napaiti yah so ’pi
yaty adhah sukrtac cyutah

A person who does not promptly leave that place where blasphemy of Bhagavan or His dedicated devotee, the Vaisnava, is perpetrated, becomes bereft of all his previously accumulated spiritual merit (sukrti) and meets with degradation.

Different Categories of Jivas and Appropriate Conduct with Each

Having thus been forewarned about vaisnava-ninda, it is absolutely imperative to first ascertain what specifically designates one a Vaisnava, and then determine which acts result in vaisnava-aparadha (offences to Vaisnavas). All jivas fit into one of four categories: (1) ordinary jivas; (2) religious jivas; (3) brahmanas and those jivas who resemble Vaisnavas (vaisnavapraya jivas); and (4) vaisnava-jivas.

With the wisdom that Sri Krsna resides in the heart of all jivas, one should honour every living being. A deeper respect should naturally be shown to the religious jiva, and, beyond this, it is imperative to feel even deeper honour for the brahmana-jiva and the vaisnava-praya jiva. But above all, it is enjoined that one must worship and serve the lotus feet of a vaisnava-jiva.

If one fails to offer respect to the common jiva, special respect to the religious jiva, and befitting honour to the brahmana and vaisnava-praya jivas, then one incurs sin (papa). However, to disrespect or dishonour a vaisnava-jiva is actually an aparadha (an offence against divinity). There is no form of sin that cannot be destroyed by performing ordinary penances,but an aparadha committed against a Vaisnava is not easily eradicated. Sins affect the gross and subtle material bodies, whereas an aparadha specifically affects the jiva’s quest to establish himself in his constitutional position as a pure spirit soul, causing him to fall from his path. Therefore, those who wish to perform loving worship of the Supreme Lord (bhagavad-bhajana) must diligently protect themselves from committing aparadha.
 

Three Types of Vaisnavas According to Srimad-Bhagavatam:
Kanistha, Madhyama and Uttama
 

In Srimad-Bhagavatam, three specific categories of Vaisnavas are described in the following three verses:
The neophyte, or kanistha, Vaisnava –

arcayam eva haraye
pujam yah sraddhayehate
na tad-bhaktesu canyesu
sa bhaktah prakrtah smrtah

Srimad-Bhagavatam (11.2.47)

He who engages in worshipping the deity as Bhagavan Sri Hari, with ordinary faith received through some lineage of worldly teachers, but who does not engage in worshipping Sri Hari’s devotees, is a kanistha Vaisnava, or neophyte Vaisnava. In other words, he is just beginning to enter into understanding the science of bhakti.

The specific difference between worldly, traditional faith and faith based on the revealed scriptures (sastriya-sraddha) is that the former arises from mere conventional, worldly education, whereas in the latter, namely sastriya-sraddha, faith in the Vaisnavas arises from deep conviction in the words of the scriptures and is based on the evidence presented therein. It is only with the advent of sastriya-sraddha that the jiva becomes a madhyama Vaisnava, or intermediate Vaisnava.

Until sastriya-sraddha has arisen, the obligation of a sadhaka (a devotee in the stage of practice) to perform karma does not wane. In this regard, Sriman Mahaprabhu has said:

suddha-vaisnava nahe, kintu vaisnavera praya

Such persons are not pure Vaisnavas, but they resemble Vaisnavas.

Solely by genuine association with true Vaisnavas, the kanistha Vaisnava, who is a vaisnava-praya jiva, can become a suddha Vaisnava (pure Vaisnava).
The intermediate, or madhyama, Vaisnava –
isvare tad-adhinesu
balisesu dvisatsu ca
prema-maitri-krpopeksa
yah karoti sa madhyamah

Srimad-Bhagavatam (11.2.46)

He who offers his love to the Supreme Lord, Sri Bhagavan; remains a sincere friend to all Vaisnavas; shows mercy to the innocent*; and, through the most appropriate use of indifference, tolerance or even complete avoidance, neglects those who are envious of Bhagavan and the Vaisnavas, is a madhyama Vaisnava.

_______________

* This refers to the vaisnava-praya jivas, or those living entities who resemble Vaisnavas but are not yet conversant with the science of bhakti.

In this way, the madhyama Vaisnava even shows fitting mercy to the envious, seeing them as ignorant. Only the madhyama Vaisnava is actually qualified to serve the Vaisnavas.

Since the kanistha Vaisnavas do not engage in such service, they cannot be called Vaisnavas; rather, they are known as vaisnava-praya (those who resemble Vaisnavas).

The topmost, or uttama, Vaisnava –
sarva-bhutesu yah pasyed
bhagavad-bhavam atmanah
bhutani bhagavaty atmanyesa
bhagavatottamah

Srimad-Bhagavatam (11.2.45)

He who experiences the revelation of his own  cherished form of Bhagavan in the hearts of all jivas, including his own; who experiences that all jivas, their very existence resting in Bhagavan, are fully surrendered to that same Supreme Absolute Reality; and who perceives everyone in the whole world as a Vaisnava, is known as an uttama Vaisnava (topmost Vaisnava). Such a Vaisnava does not see the difference between a Vaisnava and a non-Vaisnava.

Three Classifications of Vaisnavas
According to the Teachings of Sriman Mahaprabhu:
Vaisnava, Vaisnava-tara and Vaisnava-tama

The only conclusion to be drawn then is that when those who were in the kanistha stage attain faith in the scriptures (sastriya-sraddha) and hence become eligible to serve the Vaisnavas, they are thereafter described simply as vaisnava (having vaisnava qualities) until the time when they attain the other qualities characteristic of a madhyama Vaisnava. Correspondingly, madhyama Vaisnavas are described as vaisnava-tara (having vaisnava qualities to a profound degree) while uttama Vaisnavas alone, the topmost Vaisnavas, are described as vaisnava-tama (having vaisnava qualities to the superlative degree).

_______________

* The word vaisnava is here being used as an adjective, as in “having vaisnava qualities”, and the affixes tara and tama modify that adjective to the intensified and superlative degrees respectively.

It is necessary to deliberate upon the way in which Sriman Mahaprabhu introduces us to these three types of Vaisnavas:

One who is vaisnava –
“ataeva yanra mukhe eka krsna-nama
sei ta’ vaisnava, kariha tanhara sammana”

Sri Caitanya-caritamrta, Madhya-lila (15.111)

One who chants the name of Krsna* even once is vaisnava (possessed of vaisnava qualities). Therefore, you should show all respect to him.

_______________

* In this article the term krsna-nama, or “the holy name of Krsna”, refers to suddha-nama – as distinct from nama-aparadha (offensive chanting of the holy name) and nama-abhasa (a semblance of chanting the holy name). Suddha-nama is directly Krsna Himself in the absolutely pure, transcendental form of His holy name.
One who is vaisnava-tara –
‘krsna’-nama nirantara yanhara vadane
sei se vaisnavatara, bhaja tanhara carane

Sri Caitanya-caritamrta, Madhya-lila (16.72)

One who incessantly chants Krsna’s name is vaisnava-tara (possessed of vaisnava qualities to a profound degree) and one should render service to his lotus feet.
One who is vaisnava-tama –
yanhara darsane mukhe aise krsna-nama
tanhare janiha tumi ‘vaisnava-pradhana’
krama kari’ kahe prabhu ‘vaisnava’-laksana-
‘vaisnava’, ‘vaisnavatara’, ara ‘vaisnavatama’

Sri Caitanya-caritamrta, Madhya-lila (16.74–75)

One who inspires others to chant krsna-nama merely by being visible to them is vaisnava-tama (possessed of vaisnava qualities to the superlative degree) and is the topmost Vaisnava.

Sri Caitanya Mahaprabhu thus explained the different grades of Vaisnavas in sequence – those who are vaisnava, those who are vaisnava-tara and those who are vaisnava-tama – in accordance with  the symptoms they each exhibit.

According to these teachings of Sriman Mahaprabhu, one who merely utters krsna-nama is eligible to be described as a Vaisnava. Among the kanistha bhaktas, those who are described as vaisnavapraya (resembling Vaisnavas), or else vaisnava-abhasa (the semblance of a Vaisnava) only chant namabhasa (a semblance of the holy name). They do not chant suddhanama (the absolutely pure holy name). However, those who are, in fact, able to chant suddha-nama, even once, have vaisnava qualities and are suddha Vaisnavas; those who incessantly chant suddha-nama are vaisnava-tara (possessed of Vaisnava qualities to a profound degree); and those who cause others to chant krsna-nama merely by being visible to them, are vaisnava-tama (possessed of Vaisnava qualities to the superlative degree).

One who chants suddha-krsna-nama
even once is indeed a Vaisnava
& Diksa (initiation) is unnecessary in terms of
the existential reality (tattva) of sri näma

At this point, one more thing needs to be considered. Becoming a suddha Vaisnava does not depend on the process of taking diksa (ceremonial initiation). Diksa is the process whereby a person receives a mantra for the worship of Sri Hari’s deity form, and thus comes at least to the stage of vaisnava-praya.

In terms of the existential reality of the holy name (nama-tattva), such diksa is unnecessary. As Sriman Mahaprabhu has said:

prabhu kahe,­“yanra mukhe suni eka-bara
krsna-nama, sei pujya,­srestha sabakara”

Sri Caitanya Mahaprabhu answered, “He from whose mouth krsna-nama is heard even once is worshipful and is the best among human beings.”

eka krsna-name kare sarva-papa ksaya
nava-vidha bhakti purna nama haite haya

Even uttering Krsna’s name a single time destroys all of one’s sins. The nine-fold process of devotional service (navadha-bhakti) attains completeness only through nama.

diksa-purascarya-vidhi apeksa na kare
jihva-sparse a-candala sabare uddhare

One is not required to undergo the process of receiving diksa or any preparatory regulative rites in order to chant krsna-nama. Simply by coming in contact with the tongue, krsna-nama delivers everyone, including even the most degraded class of men.

anusanga-phale kare samsarera ksaya
citta akarsiya karaya krsne premodaya

Sri Caitanya-caritamrta, Madhya-lila (15.106–109)

As a secondary result of chanting krsna-nama, one’s material entanglement is terminated. The primary result is that the mind and heart of the chanter become uncontrollably drawn to Krsna and finally krsna-prema awakens in his heart.

ataeva yanra mukhe eka krsna-nama
sei ta’ vaisnava, kariha tanhara sammana

Sri Caitanya-caritamrta, Madhya-lila (15.111)

One who even chants Krsna’s name a single time is described as a Vaisnava; therefore you should show him utmost respect.

The Difference Between Sri Nama and Namabhasa
& Those who Chant Namabhasa are not Vaisnavas

The difference between nama and namabhasa is not the topic of our present deliberation. This shall be discussed specifically at another time. Herein, this much can be said: when krsna-nama is chanted with sastriya-sraddha (faith in scripture), that is, with unalloyed surrender, then it is nama. When nama is chanted with desires unrelated to making Krsna happy (anyabhilasita), or when it is eclipsed by jnana (dry, impersonal knowledge), karma (reward seeking action), vairagya (renunciation born of aversion) and so forth, it is namabhasa.

Although the chanting of namabhasa can award any result, even up to emancipation from the material energy (mukti), the Vaisnava only chants suddha-nama and is never inclined to chant any form of namabhasa.

When nama is chanted by one who has knowledge of His actual svarupa, who understands that nama and nami (the name and the named) are non-different, and who has realized that nama only makes His appearance upon the pure transcendental senses of the jiva, only then is it nama.

When that nama appears on someone’s tongue, even once, he becomes a Vaisnava. By the time nama appears, all of one’s fructified (prarabdha) and unfructified (aprarabdha) sins are destroyed. And along with the awakening of such nama comes love of Godhead.

The Vaisnava who chants suddha-nama
is endowed with all good qualities,
is free of sins and has no interest
in pious or impious activities

A Vaisnava is naturally endowed with all good characteristics and is devoid of all vice. It is stated in Sri Caitanyacaritamrta:

sarva maha-guna-gana vaisnava-sarire
krsna-bhakte krsnera guna sakali sancare

Sri Caitanya-caritamrta, Madhya-lila (22.75)

All exalted virtues reside in the body of a Vaisnava. All the transcendental qualities of Krsna are transmitted to His bhakta.

vidhi-dharma chadi’ bhaje krsnera carana
nisiddha papacare tara kabhu nahe mana

Sri Caitanya-caritamrta, Madhya-lila (22.142)

A Vaisnava exclusively worships Sri Krsna’s lotus feet, so even though he casts aside the regulative principles and conduct prescribed for the discharge of varnasrama-dharma (righteous societal duty), his mind is never tainted by the inclination to engage in prohibited, sinful activities.

ajnane va haya yadi ‘papa’ upasthita
krsna tanre suddha kare, na karaya prayascitta

Sri Caitanya-caritamrta, Madhya-lila (22.143)

If, however, a Vaisnava somehow unknowingly becomes implicated in sinful activity, Krsna does not make him undergo the ordained method of atonement, but personally purifies him instead.

jnana-vairagyadi­bhaktira kabhu nahe ‘anga’
ahimsa-yama-niyamadi bule krsna-bhakta-sanga

Sri Caitanya-caritamrta, Madhya-lila (22.145)

Never mistake the cultivation of knowledge and renunciation as limbs of bhakti in their own right, for all good qualities such as gentleness, control over the mind and senses, and appropriate renunciation automatically accompany the krsna-bhaktas.

asat-sanga-tyaga,­ei vaisnava-acara
‘stri-sangi’­eka asadhu, ‘krsnabhakta’ ara

Sri Caitanya-caritamrta, Madhya-lila (22.87)

To discard the company of those who diminish one’s resolve in krsna-bhakti (asat-sanga) is truly the natural conduct of a Vaisnava. And the most detrimental association of all is those who enjoy the company of women and the non-devotees.

The day krsna-nama appears on someone’s tongue, even a single time, he will lose all taste for sinful activities. What to speak of taste for sinful activities, he will even lose interest in pious activities.

All three classifications of Vaisnavas – namely those who are vaisnava, those who are vaisnava-tara and those who are vaisnava-tama – are devoid of any form of material contamination, flawless and without sin. If it is observed, however, that a person is actually inclined toward sinful activities, then he is not to be counted among the Vaisnavas. Even the kanisthavaisnavas* have no inclination for pious or impious activities.

_______________

* Also known as vaisnava-praya
 

Wicked people see faults in a Vaisnava in three ways

Pure Vaisnavas have no faults and are therefore above criticism. But those who do criticize them just blame them and vilify them wrongly. Such wicked persons hatefully criticize the Vaisnavas in the following three ways:

(1)  They criticize all the faults that existed in a person before suddha-bhakti manifested in him. In actual fact, as soon as bhakti appears in one’s heart, all of one’s faults begin to quickly disappear.

(2)  During the period of time in which any untoward propensities are being destroyed within the Vaisnava’s heart, wicked people take the opportunity to criticize him for any faults that may still remain in him.

(3)  Although an exalted Vaisnava is never inclined toward faulty behaviour, sometimes, due to divine providence, some unwarranted conduct may be observed in him. Though such faulty behaviour can never remain a permanent habit in the Vaisnava, wicked people still criticize him for it.

In this way, these heartless people lead themselves to their own doom by committing the wicked deed of blaspheming a Vaisnava. Therefore, in the book Namatattva-ratnamala, it is said:
prag bhakterudyaddosah ksayavasista eva ca
daivotpannasca bhaktanam naivalocyah kadacana
saduddesyamrte yastu mrsapavadameva ca
dosanalocayatyeva sa sadhu-nindakohadhamah

One should never reflect upon the faults of a bhakta – namely, those that were present in him before bhakti awakened in him, those that temporarily remain during the time when his heart is purified through his practice of bhakti, and those that may appear in him accidentally due to providence. One who reflects upon any of these faults, not with a good-hearted purpose but rather with slanderous intent, is a blasphemer of saints and is extremely degraded.
 

Criticism of a Vaisnava’s previous faults is abominable

O readers, any faults that were present in a Vaisnava before the onset of bhakti should never be reflected upon, unless there is some good-hearted purpose in doing so. A Vaisnava should not be criticized for the insignificant remnants of his previous faults. This is why Sri Krsna has said in Srimad Bhagavad-gita (9.30–31):

api cet suduracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah

ksipram bhavati dharmatma
sasvac-chantim nigacchati
kaunteya pratijanihi
na me bhaktah pranasyati

Even a man of abominable character who engages in loving service performed with one-pointed dedication (ananya-bhajana) to Me is still to be considered a saint due to being rightly situated in bhakti. He quickly becomes virtuous and attains eternal peace. O Kaunteya, declare it boldly that My bhakta never perishes.
 

It is offensive to criticize a Vaisnava for his waning faults
or for any fault that appears by providence

By the influence of bhakti all the extremely abominable kinds of behaviour that may have existed in one’s heart before the awakening of bhakti and have gradually become one’s acquired nature (nisarga) diminish day by day and are finally destroyed within a very short time. Therefore, criticizing a Vaisnava without a virtuous motive, because of the presence of such waning faults, results in vaisnava-aparadha. Even if one observes some accidental fault in a Vaisnava that occurs due to divine providence, one should still not criticize him. In this context, Sage Karabhajana has said:

sva-pada-mulam bhajatah priyasya
tyaktany abhavasya harih paresah
vikarma yac cotpatitam kathancid
dhunoti sarvam hrdi sannivistah

Srimad-Bhagavatam (11.5.42)
That person who engages in exclusive bhajana of the lotus feet of Sri Bhagavan, having left all else, is most dear to Him. Even if the tendency to engage in some sinful, forbidden act somehow appears in his heart, Paramesvara Sri Hari, who resides directly within his heart, not only destroys those tendencies but also removes any reaction that would have come as a result of having committed some sin.

The underlying principle is that wrongly blaming and criticizing a Vaisnava for any of the faults just mentioned, which fit into three categories, leads to nama-aparadha, offences against the holy name. If one commits nama aparadha, a sphurti (divine revelation) of nama will never take place, and without such sphurtis it is not possible to become a Vaisnava.
 

The faults of others can be deliberated upon if one has a virtuous motive

At this point, an opposing argument may arise: would it be appropriate to deliberate on a fault found in a Vaisnava that is not counted among the three types of faults just mentioned? The answer is that no fault other than these three types can exist in a Vaisnava. If someone has faults that do not fit into one of these three types, then, according to the revealed scriptures, they cannot be called Vaisnavas.

We should consider that, without the right motive, it is inappropriate to reflect, even impartially, upon the faults of any living being, what to speak of Vaisnavas. To blaspheme Vaisnavas is an offence, but even blaspheming other jivas is a sin. Vaisnavas have no interest in performing such a sinful act.

However, provided one has the right motive, the scriptures have not condemned a careful critique of someone’s faults.

Proper motive is of three types:
desiring the welfare of the person criticized,
desiring the welfare of the world
and desiring one’s own welfare
 

There are three types of proper motive:

(1)  If the intention in analyzing someone’s sins is to ensure that he attains his ultimate welfare, then such reflection is auspicious.

(2)  If the motive behind reflecting on someone’s sins is to benefit the whole world, then this is to be counted as an auspicious act.

(3)  If such reflection is undertaken for one’s own spiritual welfare, then it too, is auspicious. There is no fault in such reflection.

When one reflects upon the historical accounts of personalities like Valmiki or Jagai and Madhai in light of one or more of these three virtuous motives, then such reflection is never the cause of incurring sin. When a disciple humbly asks his spiritual master to instruct him on how to identify a Vaisnava, the spiritual master, desiring the welfare of his disciple and of the whole world, explains that those who exhibit unholy behaviour are non-Vaisnavas. He thus points out how to identify true Vaisnavas through antithesis.

With the motive of encouraging one to accept the shelter of the lotus feet of a true Vaisnava by abandoning false, so-called preachers of religion, one neither risks committing blasphemy of saints (sadhu-ninda) nor vaisnava-aparadha (offence to Vaisnavas). In such cases, even criticism directed at a specific person is free from fault. These are all examples of criticizing with the proper motive.

To Abandon Bad Association and to Accept Association of Devotees

O readers, you must all contemplate this profound subject with the utmost care. As an irrevocably established principle, you must offer all respect to true Vaisnavas and invariably abandon the association of non-devotees. If one criticizes the true Vaisnavas, the existential reality of the holy name will not manifest in one’s heart. Thus the instruction has been given in Srimad-Bhagavatam (11.26.27):

tato duhsangam utsrjya satsu sajjeta buddhiman
santa evasya chindanti mano-vyasangam uktibhih
 

For all these reasons, intelligent people reject detrimental association and associate instead with saintly persons. This is because saintly personalities, with their powerful and virtuous instructions, cut unholy, material attachments from the heart and thus dispel all the distress they cause.
 

It is only possible for a madhyama-adhikari to serve saintly persons
& unrighteous activity is Corrupting
 

You should not think that by serving a non-devotee, considering him to be a saint, you will get the benefit serving a true saint. The reason the madhyama Vaisnava, as mentioned before, is the only one who is able to truly serve saints, is because the kanistha Vaisnava (neophyte) is not yet inclined toward serving saints, while the uttama Vaisnava (topmost Vaisnava) does not see the difference between a saintly man and an unsaintly one.

O readers! You are madhyama Vaisnavas, and are therefore duty-bound to search out and identify a saint and then befriend him. It is also your duty to shower mercy upon those who are non-devotees, or in some cases, neglect them. You will be at fault if you abandon your own adhikara (rightful position).

The instruction of Srimad-Bhagavatam in regard to vice and virtue is this:

sve sve’dhikare ya nistha
sa gunah parikirtitah
viparyayas tu dosah syad
ubhayor esa niscayah

Srimad-Bhagavatam (11.21.2)

Steadfastness in carrying out the duties of one’s own, rightful position is declared to be a good quality, whereas deviation from the duties of one’s position is considered a fault. In this way, the two are clearly ascertained.

Even if you unintentionally fall into bad association, you will become an offender to bhakti. As said in Srimad-Bhagavatam (3.23.55):

sango yah samsrter hetur
asatsu vihito’dhiya
sa eva sadhusu krto
nihsangatvaya kalpate

Even if someone falls into ungodly association due to his ignorance, such association still leads to degradation. But in the same way, even if someone finds himself in the association of saintly persons accidentally, such saintly association very easily leads him away from bad association and cuts his worldly attachment.

The uttama-bhaktas’ glory of seeing everyone as saints is proclaimed in holy books such as Bhakta-mala and Prapannamrta. However, such conduct should never be imitated by a madhyama Vaisnava. For a madhyama Vaisnava, such behaviour would lead to the fault known as anadhikara-cesta – not acting in accordance with one’s eligibility, or position – and he would rapidly become degraded as a consequence.

May the suddha-bhaktas mercifully deem our discussion of all these subjects to have been properly motivated.

Translated from Sri Gaudiya Patrika, Year 7, Issue 10

in Rays of The Harmonist, Kartika Issue, 2009.