Lord Śrī Caitanya Mahāprabhu Tastes Nectar from the Lips of Lord Śrī Kṛṣṇa

In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura warns the men of this age not to imitate the jesting of a mahā-bhāgavata like Kālidāsa. If someone imitates him by playing with dice or gambling while chanting the Hare Kṛṣṇa mahā-mantra, he will certainly become a victim of offenses unto the holy name. As it is said, hari-nāma-bale pāpe pravṛtti: one must not commit sinful activities on the strength of chanting the Hare Kṛṣṇa mantra. Playing with dice is certainly gambling, but it is clearly said here that Kālidāsa did this only in jest. A mahā-bhāgavata can do anything, but he never forgets the basic principles. Therefore it is said, tāṅra vākya, kriyā-mudrā vijñeha nā bujhaya: “No one can understand the activities of a pure devotee.” We should not imitate Kālidāsa.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks, “Both Kālidāsa and Jhaḍu Ṭhākura are worshiped at a place called Śrīpāṭabāṭī, in the village known as Bhedo or Bhaduyā. This village is situated about three miles south of the village of Kṛṣṇapura, the birthplace of Raghunātha dāsa Gosvāmī, which is about one mile west of the Bandel junction of the Burdwan line. A post office there is named Devānanda-pura. Jhaḍu Ṭhākura used to worship the Deity of Śrī Madana-gopāla. The Deity is still worshiped by one Rāmaprasāda dāsa, who belongs to the Rāmāyet community. It is said that the Deity worshiped by Kālidāsa had been worshiped until recently in the village of Śaṅkha on the bank of the Sarasvatī River, but the Deity was taken away by a gentleman named Matilāla Caṭṭopādhyāya from the village of Triveṇī. The Deity is now being worshiped at his place.”

This verse, spoken by the Supreme Personality of Godhead, is found in the Hari-bhakti-vilāsa.

This and the following verse are quoted from Śrīmad-Bhāgavatam (7.9.10 and 3.33.7).

In his statement, Jhaḍu Ṭhākura presents himself as being born in a low-caste family and not having the qualifications of a bona fide devotee of Lord Kṛṣṇa. He accepts the statements declaring a lowborn person highly exalted if he is a Vaiṣṇava. However, he feels that these descriptions from Śrīmad-Bhāgavatam appropriately describe others, but not himself. Jhaḍu Ṭhākura’s attitude is quite befitting a real Vaiṣṇava, for a Vaiṣṇava never considers himself exalted, even if he factually is. He is always meek and humble and never thinks that he is an advanced devotee. He assigns himself to a lower position, but that does not mean he is indeed low. Sanātana Gosvāmī once said that he belonged to a low-caste family, for although he was born in a brāhmaṇa family, he had associated with mlecchas and yavanas in his service as a government minister. Similarly, Jhaḍu Ṭhākura presented himself as someone who belonged to a low caste, but he was actually elevated above many persons born in brāhmaṇa families. Not only is there evidence for this in Śrīmad-Bhāgavatam, as quoted by Kālidāsa in verses 26 and 27, but there is also considerable evidence for this conclusion in other śāstras. For example, in the Mahābhārata (Vana-parva, chapter 177, verse 20), it is stated:

“If someone born a śūdra possesses the characteristics of a brāhmaṇa and someone born a brāhmaṇa does not, that śūdra should not be known as a śūdra, and that brāhmaṇa should not be known as a brāhmaṇa.”

Similarly, in the Vana-parva, chapter 203, verses 11-12, it is said:

“If a person born in a śūdra family has developed the qualities of a brāhmaṇa, such as satya [truthfulness], śama [peacefulness], dama [self-control] and ārjava [simplicity], he attains the exalted position of a brāhmaṇa.”

And in the Anuśāsana-parva, chapter 163, it is said:

“If one is factually situated in the occupation of a brāhmaṇa, he must be considered a brāhmaṇa, even if born in a kṣatriya or vaiśya family. O Devī, even if one is born a śūdra, if he is actually engaged in the occupation and pure behavior of a brāhmaṇa, he becomes a brāhmaṇa. Moreover, a vaiśya can become a kṣatriya. Therefore, neither the source of one’s birth nor his reformation nor his education is the criterion of a brāhmaṇa. The vṛtta, or occupation, is the real standard by which one is known as a brāhmaṇa.”

We have seen that a person who is not the son of a doctor and has not attended a medical college is sometimes able to practice medicine. By practical knowledge of how to perform a surgical operation, how to mix medicine and how to give certain medicines for certain diseases, a person can receive a certificate and be registered as a medical practitioner in the practical field. He can do a medical man’s work and be known as a doctor. Although qualified medical men may consider him a quack, the government will recognize his work. Especially in India, there are many such doctors who perform their medical services perfectly. They are accepted even by the government. Similarly, if one is engaged in brahminical service or occupational duties, he must be considered a brāhmaṇa despite the family in which he is born. That is the verdict of all the śāstras.

In Śrīmad-Bhāgavatam (7.11.35), it is said:

This is a statement by Nārada Muni to Mahārāja Yudhiṣṭhira, wherein Nārada says that the symptoms of a brāhmaṇa, kṣatriya and vaiśya are all described in the śāstra. Therefore, if one is found exhibiting the symptoms and qualities of a brāhmaṇa, kṣatriya or vaiśya and serving in a brahminical, kṣatriya or vaiśya occupation, even if he is not born a brāhmaṇa, kṣatriya or vaiśya he should be considered such according to his qualifications and occupation.

Similarly, in the Padma purāṇa it is said:

“A devotee should never be considered a śūdra. All the devotees of the Supreme Personality of Godhead should be recognized as bhāgavatas. If one is not a devotee of Lord Kṛṣṇa, however, even if born in a brāhmaṇa, kṣatriya or vaiśya family, he should be considered a śūdra.”

In the Padma Purāṇa it is also said:

“If a person born in a brāhmaṇa family is an avaiṣṇava, a nondevotee, one should not see his face, exactly as one should not look upon the face of a caṇḍāla, or dog-eater. However, a Vaiṣṇava found in varṇas other than brāhmaṇa can purify all the three worlds.”

The Padma Purāṇa further says:

“One who considers a devotee of the Supreme Personality of Godhead who was born in a family of śūdras, niṣādas or caṇḍālas to belong to that particular caste certainly goes to hell.”

A brāhmaṇa must be a Vaiṣṇava and a learned scholar. Therefore in India it is customary to address a brāhmaṇa as paṇḍita. Without knowledge of Brahman, one cannot understand the Supreme Personality of Godhead. Therefore a Vaiṣṇava is already a brāhmaṇa, whereas a brāhmaṇa may become a Vaiṣṇava. In the Garuḍa Purāṇa it is said:

“Even if one is born a mleccha, if he becomes a devotee he is to be considered the best of the brāhmaṇas and a learned paṇḍita.”

Similarly, the Tattva-sāgara says:

“As bell metal is turned to gold when mixed with mercury in an alchemical process, so one who is properly trained and initiated by a bona fide spiritual master becomes a brāhmaṇa immediately.” All this evidence found in the revealed scriptures proves that according to the Vedic version, a Vaiṣṇava is never to be considered an abrāhmaṇa, or non-brāhmaṇa. A Vaiṣṇava should not be thought to belong to a lower caste even if born in a mleccha or yavana family. Because he has become a devotee of Lord Kṛṣṇa, he has become purified and has attained the stage of brāhmaṇa (dvijatvaṁ jāyate nṛṇām).

This and the following verse are quoted from the Nṛsiṁha Purāṇa.

The remnants of Kṛṣṇa’s food are mixed with His saliva. In the Mahābhārata and the Skanda Purāṇa it is stated:

“Persons who are not very highly elevated in pious activities cannot believe in the remnants of food [prasādam] of the Supreme Personality of Godhead, nor in Govinda, the holy name of the Lord, nor in the Vaiṣṇavas.”

The word prākṛta refers to things tasted for the sense gratification of the conditioned soul. Such things are limited by the material laws. Śrī Caitanya Mahāprabhu wanted to make the point that material things have already been experienced by materially absorbed persons who are interested only in sense gratification.

Since everyone had previously tasted these ingredients, why had they become extraordinary and spiritually delicious? This was proof that food, prasādam, becomes uncommonly flavorful and delicious by touching Kṛṣṇa’s lips.