Reading from Jaiva Dharma: Now let us consider how are the words ‘nitya’ – ‘eternal’ and ‘naimittika’ – ‘temporary’ used here with the word ‘karma’. If we can see the deep meaning of the scriptures, we will see that these two words do not refer to the supreme spiritual goal of life. The terms are used with ordinary or material meaning. Words like ‘nitya-karma’, ‘nitya-tattva’ and ‘nitya-sattva’ may be applied only to the soul’s pure spiritual position. They cannot be used to refer to anything else. Therefore, when the word ‘nitya’ is used to modify the word ‘karma’, that ‘nitya-karma’ that we are seeing in the material world indirectly refers to the eternal spiritual reality. The karma of the material world is never eternal. When karma is employed in karma-yoga, karma-yoga leads to the search for jñāna, knowledge, and that search leads to bhakti, devotional service. Then that karma and jñāna will be called ‘nitya’ because they lead to something that is actually nitya.
Therefore, brāhmana’s chanting of the Gāyatrī-mantra is called a ‘nitya-karma’ because even though it is an activity in relationship to the material body, it does have an oblique reference to the path of devotional service. Therefore, these things may be called ‘nitya,’ even though in themselves they are not really ‘nitya.’ Such a usage is called ‘upacāra,’ figure of speech. The word ‘nitya-karma’ can be applied truthfully only to Kṛṣṇa-prema, pure love for Kṛṣṇa. The word ‘nitya-karma’ can be applied truthfully only to the realm of the spirit. When the activities of the material world are used for advancement in spiritual life, those activities may be called ‘nitya-karma.’ Though there is nothing wrong with that usage, however, one who sees the truth does not call these activities ‘nitya,’ eternal. He prefers to call them ‘naimittika,’ temporary. It is not really true that the words ‘nitya-karma’ and ‘naimittika-karma’ may refer to materialistic activities. In truth, the eternal nature of the soul is purely spiritual. The religion that describes the pure soul is the real eternal religion. All other religions are temporary. Varṇāśrama-dharma, aṣṭāṅga-yoga, sāṅkhya and austerities are all temporary. When the individual spirit soul is not bound by Māyā, there is no need for him to follow any of these paths. These temporary religions are meant only for souls bewildered by Māyā. All these religions are intended for serving specific circumstances, therefore the truth is that they are all temporary.

His Holiness Bhaktividyā Pūrṇa Svāmī Mahārāja: The whole idea is that sādhana, sādhana-bhakti means that you are dealing with the conditioned nature. The conditioned nature then has to… We have it, we are conditioned by it, we have to work with it, and so therefore then the other duties are given, but they are connected to Kṛṣṇa consciousness, they are connected to Kṛṣṇa. So in this way then we will say it is nitya. So we always have two definitions. When you are seeing it that its purpose is nitya, therefore it’s also called nitya. You know, just like cutting sabjī is also called cooking, but if you get very technical about it, cutting sabjī is not cooking. Only when things are in the pot, on the fire, then you can actually call it cooking, because if you stop after cutting your sabjī, it is not cooked. So cooking starts there, but it is preliminary, means, if the sabjīs aren’t cut, it has to be cut because when we say, ‘I am going to cook something,’ means, you are going to take it, put it in the pot and cook it. But if it’s not in the state that it can be done like that, it can’t be cooked, then it has to be prepared, so it can be cooked.
So that’s what sādhana-bhakti is. Sadhana-bhakti means that we are not on the platform of devotion, we are attached to the body, connected to the body, so therefore we take the body, the gross and subtle bodies, and we engage it in Kṛṣṇa’s service. And that way then we become purified, we come to the platform of where we are actually on the platform of the pure soul, then at that point then we seriously begin the process of devotional service. But actually, until we develop love for Kṛṣṇa, because devotion means that there is attachment to Kṛṣṇa, then it is really called. So, therefore, same what he is giving here, is that therefore you can call it ‘nitya-karma,’ like this, but at the same is, from another point of vision it is naimittika, it is temporary because the soul does not belong in the material world. So when it is in connection to Kṛṣṇa then it is called nitya because it’s in the pursuance of nitya. But once the perfection of that has been attained, one is not doing it any more, therefore one is working within the spiritual realm, so it is not therefore called nitya.
Prabhu (1): Here there is a reference to the sandhyā-vandana, it has been…
HH BVPS Mahārāja: It could be called nitya, but it’s dealing with the body of a brāhmana. Because he has a brāhminical conditioned nature, he is getting that mantra. If he had a śūdra conditioned nature, he wouldn’t get it. So it’s not based on the soul, that’s why you call it nitya because it is dealing with spiritual, but the only reason someone has it is because of the material situation, so when that changes, like they change body, then they are not chanting anymore. Their next life then they will have to receive it again. So technically you can’t call it nitya.
Prabhu (1): And what about japa then?
HH BVPS Mahārāja: Japa, that’s a different thing.
Prabhu (1): The animals don’t have it, but we have it and when we chant our bodies will have…
HH BVPS Mahārāja: Yeah, but that’s connected…. See, the Gāyatrī for the brāhmana means he is worshiping the Sun. That’s the thing. But for the devotees then they are seeing it in connection to Kṛṣṇa. So then in that way then it becomes, it’s part of the Pañcarātrika system, rather than the Varṇāśrama system. Here he is talking varṇāśrama, the question was on Varṇāśrama.
So we are follow Pañcarātrika, which, basically, means the Bhāgavata-mārga that is put formalized. Because Bhāgavata is rāga, and when it becomes vaidhī, then it is called Pañcarātra. Because Bhāgavata, there is no vaidhī. There is, we see in Vaikuṇṭha, so there it will also look like varṇāśrama and Pañcarātra, all those things, but for us it’s, it’s just… In other words, for them it would be rules and regulations they follow there, and they are conscious of everything, the Lord, themselves, how they should behave. But in the material world people aren’t conscious, so they have to learn, like that. So then the varṇāśrama, Pañcarātra will be a process by which they learn the eternal vaidhī of the spiritual realm. But for us then it basically means, it takes more of the flavor of the Bhāgavata put into vaidhī. Therefore you see is that within it then we have two aspects, the vaidhī-sādhana and rāgānugā-sādhana, though externally they both look the same, the rules are the same, the activities are the same, but the idea is that one changes the consciousness of why one is doing it. It means, rules and regulations, you are doing it because Kṛṣṇa is God, and the scriptures say you should do like this, so that’s pious and that’s right, and if you do it like that it’s good, if you don’t do it like that, you get a reaction. So that is the inspiration for following. And also for those who are in the Vaikuṇṭha-bhāva, that will be the beginning. Later they will do it because it pleases the Lord, He is God, and it pleases Him, so they come to that niṣkāma platform. So then that takes out the going to hell and all that so much, whereas it pleases the Lord. But still, He is God, that’s why we are doing it. But for the residents of Vṛndāvana then it takes a different flavor because then it does the same thing, but it changes more dramatically to wanting to do it for Kṛṣṇa, but not because He is God, because He is the person that you want to please, He is the most attractive person, it’s just the natural attraction of the soul. So then it takes on a different flavor, so that’s why it goes beyond then Vaikuṇṭha.
So here the brāhmana is meaning, because he is naturally the best of all social classes, here we are taking it as brāhmana means vaiṣṇava. So then it goes into the Pañcarātrika system. Because for us actually… See, there is a difference in Gāyatrīs, there is the Brahma Gāyatrī, and then there is Pañcarātrika Gāyatrīs. Technically speaking, we don’t have, basically, the qualifications and the right to chant the Brahma Gāyatrī. But if someone surrenders to the devotional process according to Pañcarātra, then one can receive the Pañcarātrika mantras, and because one has chanted and received those, then by that you develop the qualification, you change body. Means, those who are brāhmanas, they can receive the Brahma Gāyatrī. So then, so mixed caste especially… Means, if śūdra can’t get it, mixed castes definitely can’t get. So then by the Pañcarātrika you change body, and because vaiṣṇava is the pursuit, that’s automatically brāhmana. So, therefore, the vaiṣṇavas are automatically brāhmana, therefore then they can receive the Brahma Gāyatrī. So it’s not necessary, but Bhaktisiddhānta Sarasvatī Ṭhākura, to establish the point that vaiṣṇavas are minimum to be accepted as brāhmanas, they are beyond brāhmanas, but at least minimum, therefore then he introduced the Brahma Gāyatrī to those who didn’t have it just by their natural social standing. Because otherwise before that those vaiṣṇavas from brāhmana families, if they received it according to the family tradition, they would chant it, they would wear brahmana thread and they would chant it. And those that didn’t, they didn’t bother, they just chanted the Pañcarātrika Gāyatrīs and didn’t wear threads.
Prabhu (2): In ISKCON it seems to be the standard that everyone should get second initiation. Oftentimes devotees who don’t have qualities of cleanliness and austerity, and steadfastness, and attachment to sādhana, also receive it because it seems a necessity, and even the argument that unless you are initiated you can’t go back to Godhead… I don’t know where it comes from, but it’s also there, whether it’s valid or not. Can you comment on that?
HH BVPS Mahārāja: Well, that question was asked to Prabhupāda. Who said everybody does need the second? Because the chanting is enough. See, the other is helpful, it’s an important thing, but if one does not have the qualifications, one won’t be able to make it work. That’s the thing, is that it’s useful, but if you don’t have the qualities to make it work, it’s not like the Hare Kṛṣṇa Mahāmantra. Because one has to distinguish between Mahāmantra, which is Bhāgavata, Pañcarātrika mantras, which are Pañcarātrika, and Brahma Gāyatrī, which is Vedic, and the systems are different, the qualifications are different. So Hare Kṛṣṇa Mahāmantra works even if you chant it derisively, it will purify you, it will uplift you. Pañcarātrika Gāyatrīs and the Vedic Gāyatrīs won’t. You are pure, they work, you are not pure, they don’t work, it’s that simple.
Prabhu (2): Is there an offence that if someone doesn’t have some minimal qualifications and gets that? Their mantra will be upset with them, or…?
HH BVPS Mahārāja: Means, it is something to consider. Like one of the aspects of the 9th offence is to preach to the faithless, means, to initiate unqualified persons. Like that. It may be that specifically you are doing it to increase the followers, or increase one’s income, so that’s definitely. But here it’s like, there should be a knowledge of what’s going on, main thing is the process should be understood. So the point is is it’s just like if it’s so important then why isn’t it that when the first day someone walks in the door they are not immediately given the second initiation if it is so important for advancement? People will say, ‘No, they are not qualified,’ so then they have to understand what is the qualification for second, and then they will consider whether after six months they are automatic. We see, Prabhupāda gave after six months, yeah, but, at the same time is, so many things Prabhupāda did are not done now. You know, like if a senior man falls down, Prabhupada would put him right back into their senior position. And now that’s highly unpopular, you know, he should for the rest of his life walk around with one of those cat o’nine tails flogging himself, walking from place to place. So you know, it’s a totally mundane approach. So Prabhupāda… So if we follow on that, then yes, but then we should follow on all those things. So the approach is that there is a need to understand the process. The Hare Kṛṣṇa mantra is enough, but at the same time is, if one has the Pañcarātrika, it’s helpful. But the Pañcarātrika won’t work unless cleanliness and all these other things are there, at least the pursuit of it.
Mātājī (1): Prabhupāda also mentioned in a conversation that we shouldn’t allow unqualified people chanting Gayatri, and he specifically mentioned the Kāma-gāyatrī, and he says that those who aren’t qualified and take this mantra, they will be chasing after the illicit sex and … and money…
HH BVPS Mahārāja: Yeah, yeah, also…
Mātājī (1): [indistinct]… their commentaries on this…
HH BVPS Mahārāja: Yeah, because it fulfills desire, therefore it is called ‘Kāma.’ But the thing is is that one is supposed to have spiritual desire, so to fulfill that. Once when somebody was asking… They were in South, some of our preachers were doing some research work, they were talking with some of the big paṇḍitas down South. I think, they may have been talking with the head pūjārī of Śrī Raṅgam because at that time would have been the father, and now it’s the son, but he was very, very favorable. And so then that’s in that family of Gopāla Bhaṭṭa Gosvāmī, coming down I think from… Not sure… Because Gopāla Bhaṭṭa was on… Yeah, Veṅkata Bhaṭṭa. I mean that was the son?
Prabhu (3): Veṅkata Bhaṭṭa is Gopāla Bhaṭṭa’s father.
HH BVPS Mahārāja: Oh, okay, but we saw the pūjārī… So then I think it’s Veṅkata Bhaṭṭa’s brother, and some line coming down possibly from brāhmanas… Prabhodānanda Sarasvatī, but maybe his line or, or something… Because Gopāla Bhaṭṭa, he did not get married, so he can’t be… It’s not direct, it’s the family, but it’s somehow…
So then he was, they were doing some discussion about the mantras, and he asked what mantras we are using, and when we said Kāma Gāyatrī, then he says, ‘Oh, now I understand why, possibly, that could be the reason why you have so many sannyāsīs fall.’ He says, ‘Because if they are not… If attitude is not right, then the mantra will take it the other way.’
Prabhu (2): I had the same experience speaking with someone in Śrī Raṅgam. And he said also, because for them the Pañca-saṁskāra is so important. So ‘Do you do Pañca-saṁskāra?’ ‘Yes, but it comes in this form and this shape.’ ‘Oh, very good. Which mantras do you chant?’ And then, so I hesitatingly told him this Gopāla-mantra and then this Kāma Gāyatrī. ‘Ohh! You should be very careful with that.’
HH BVPS Mahārāja: Yeah, it seems that everybody is very careful about that mantra.
Prabhu (2): And then he said, ‘The ladies…?’ And I said, ‘Yeah, they chant it as well.’ And he said, ‘Ohh… You just have to think of Prabhupāda’s lotus feet and then chant it because…’ [Laughter] He said, ‘I am thinking that something like, you know, Rāmānuja got the mantra of ‘Oṁ Namo Nārāyanāya,’ and then went to the temple tower and shouted it out to everyone, so only by his mercy can people chant it and get the benefit. But if they are not chanting that mantra through him and his mercy, then they will get all the sinful reactions described in the Vedas. So I think the same is with you. Just because Prabhupāda gave it to you, so then by his mercy you’ll get the benefit, but without his mercy all the reactions that are there, they will just come down on your head.’
HH BVPS Mahārāja: Yeah. Because it will be described also, all these mantras will be described. Because they are all there in the… They are in the Nārāyaṇa Upaniṣad, Taittirīya Upaniṣad, and they write about, in the last section all the Gāyatrīs are explained there. So then it will be open because karma-kāṇḍīs will also use the mantras for their various devatas and purposes, whatever they want, so then specifically for them all those reactions are there because they want a particular pious benefit, but if they don’t really pay the price of that perfect concentration and sādhana, then they will get off as a mundane reaction, because they want mundane benefit.
Just like it’s said that, we discussed before about the all the various opinions if the gṛhastha āśrama is the best or it’s sannyāsa. So someone who is interested in fruitive action, then gṛhastha āśrama, they must go through it, so, therefore, you have to focus on that, otherwise, they might avoid it because they are thinking ‘I don’t want anything here, so therefore I will just remain brahmacārī and then at the end of life go to heavenly planets. But then you may please the ṛṣis, but you are not doing the worship of the demigods where you are going, and you are not worshiping the forefathers who are also there, and by their grace you have the body you have now, you are in that line. So, therefore, without getting married you would not be able to please those two, so if you want to go and enjoy there for yourself, you would not pay for it by pleasing them because they have to live there also. So you have to feed them through the yajñas and the śraddhās. Then it’s selfish, so therefore then they’ll go to hell. But for the devotee because he is not going to heavenly planets, then that rule doesn’t apply, they can go the whole life and not be married.
So, therefore, you also have that aspect, is that the Gāyatrīs, for those who have material purposes, definitely will give all those reactions, go to hell, this that. Then, for those who are interested in vaidhī, also they have to be careful because the whole point is, vaidhī means you do it perfectly, so you are fully Kṛṣṇa conscious, but through the medium of the vaidhī. But because of the element of the spontaneous devotional service then things are lightened a bit, but it still doesn’t mean that some aspect doesn’t come, the subtle aspects, the rising of material desires and all those things. So one has to be careful.
So we say, we can say, ‘ We chant Hare Kṛṣṇa, we don’t care,’ but that’s, we can say that, we can get by with that, when it’s on ‘kīrtanīyaḥ sadā hariḥ.’ So that means that we are already humbler than a blade of grass, tolerant as a tree, always respecting others, not expecting for ourselves, like that, at that stage you can always chant. Then you could start to say, ‘I don’t have to worry as much about these rules.’ Because you are already always chanting, so the perfection of the rules has been attained in that process. But if we are endeavoring ourselves for material benefits and wealth, and prosperity, and nice family relationships and all that, then to that degree we have to be careful when we are chanting, otherwise it may increase.
Main thing is, we don’t want to scare anybody, but people should be conscious that these are serious things. Material world is a serious place, you do an activity, you get a reaction. In the same way is you do spiritual activities, you can get great spiritual benefit, or you can get some other reactions. So there has to be a balance.

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