View source for We are all sadhus, actually, originally, because we are part and parcel of Krsna, but in contact with maya we have become asadhu. Sadhu means who are pure devotees. Bhajate mam ananya-bhak. That is sadhu

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{{terms|"We are all sādhus, actually, originally, because we are part and parcel of Kṛṣṇa, but in contact with māyā we have become asādhu. Sādhu means who are pure devotees. Bhajate mām ananya-bhāk. That is sādhu"}}
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{{compiler|Nabakumar}}
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[[Category:We Are All]]
[[Category:Sadhu - Devotees of God]]
[[Category:Actually]]
[[Category:Originally]]
[[Category:Because]]
[[Category:We Are]]
[[Category:Part and Parcel of Krsna]]
[[Category:Contact]]
[[Category:Maya the Illusory Energy]]
[[Category:We Have]]
[[Category:Have Become]]
[[Category:Sadhu Means Who Is A Devotee of God]]
[[Category:Pure Devotees of God]]
[[Category:That is Sadhu]]
[[Category:Pages Needing Audio - NABAKUMAR]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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We are all sādhus, actually, originally, because we are part and parcel of Kṛṣṇa, but in contact with māyā we have become asādhu. Sādhu means who are pure devotees. Bhajate mām ananya-bhāk. That is sādhu. Otherwise there is no sādhu. The so-called sādhu, they are not sādhu. Sādhu means bhajate mām ananya-bhāk. Sādhur eva sa mantavyaḥ, bhajate mām ananya-bhāk (BG 9.30). So by chanting this Hare Kṛṣṇa mantra, even the lowest of the mankind, narādhamā, he can become a sādhu.
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[[Vanisource:760220 - Lecture SB 07.09.13 - Mayapur|760220 - Lecture SB 07.09.13 - Mayapur]]
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Master is one: Kṛṣṇa. There cannot be two master. The master can expand Himself as masters. That is another thing. The master is one. Advaitam acyutam anādim ananta-rūpam (BS 5.33). Ananta-rūpam. The master can expand Himself in many, many thousands and millions of forms, but they are advaita. They are not different. Just like Kṛṣṇa, when He married 16,108 wives, so He expanded Himself also into 16,108 forms, Kṛṣṇa. But those expansions, 16,000 expansions, they are one, the same Kṛṣṇa. This is to be understood. Kṛṣṇa may expand Himself in so many forms, but still they are the same. In another place it is exemplified, dīpārcir eva hi daśāntaram abhyupetya (BS 5.46). Just like one candle original, and a second candle, a third candle, a fourth candle . . . you light up many millions of candles, but they are of the same potency. The candle power is not reduced because we have ignited so many candles from the original. No. Advaitam, acyut . . . Pūrṇasya pūrṇam evāvaśiṣyate ([[Vanisource:ISO Invocation|Śrī Īśopaniṣad, Invocation]]). Even though Kṛṣṇa expands Himself in millions and millions and forms, still, all of them are the . . . of the same potency. That is called sattva-dhāmnaḥ. So there are different types of expansion of Kṛṣṇa. They are called vibhinnāṁśa, svāṁśa. Kṛṣṇa expands Himself svāṁśa. That is viṣṇu-tattva. That is advaitam acyutam anadim ananta-rupam (BS 5.33). Then vibhinnāṁśa: mamaivāṁśo jīva-bhutaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]). Jīva also expansion of Kṛṣṇa. We are also expansion of Kṛṣṇa, but we are vibhinnāṁśa, separated forms. And svāṁśa, viṣṇu-tattva, that is one. So in this way we have to understand Kṛṣṇa's expansion.

So, Sarve hy amī vidhi-karāḥ ([[Vanisource:SB 7.9.13|SB 7.9.13]]). These vidhi-karāḥ, they are not svāṁśa; they are vibhinnāṁśa. Brahmā and other demigods and we, we are of the same category. Not that because one has become Brahmā, so he is equal to the Supreme Lord. No. That is not possible. Śiva-viriñci-nutam ([[Vanisource:SB 11.5.33|SB 11.5.33]]): "The Supreme Lord is worshiped even by Lord Brahmā, Lord Śiva." Nobody can be equal. This Māyāvāda philosophy that in whichever form you worship the Lord, they are all the same—no, they are not same. Therefore here it is said: vidhi-karāḥ, brahmādaya, "They are all your servants, vidhi-karāḥ." Vidhi-karāḥ means who executes the order of the Supreme Lord. That is devatā. And one who wants to become one or equal with the Supreme Lord, they are asuras. They always create disturbance. At the present moment there are so many asuras. Everyone is defying the supremacy of the Supreme Lord. Everyone is trying to become God. Therefore the whole world is in chaotic condition. If we want to adjust this chaotic condition, then we require the incarnation of God. That is already there. Nāma-rūpe kali kāle kṛṣṇa-avatāra ([[Vanisource:CC Adi 17.22|CC Adi 17.22]]). This Hare Kṛṣṇa movement is the incarnation of Kṛṣṇa in the form of name. There is no difference. The saṅkīrtana movement which was inaugurated by Śrī Caitanya Mahāprabhu . . . and Śrī Caitanya Mahāprabhu is Kṛṣṇa Himself. So abhinnatvād nāma-nāminoḥ ([[Vanisource:CC Madhya 17.133|CC Madhya 17.133]]). So this Hare Kṛṣṇa movement is not different from Kṛṣṇa or Caitanya Mahāprabhu. So if we take shelter of this holy name of the Lord, Hare Kṛṣṇa, then we shall be saved. Paritrāṇāya sādhūnām ([[Vanisource:BG 4.8 (1972)|BG 4.8]]). We shall become sādhu simply by chanting the Hare Kṛṣṇa mantra. Ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]).

We are all sādhus, actually, originally, because we are part and parcel of Kṛṣṇa, but in contact with māyā we have become asādhu. Sādhu means who are pure devotees. Bhajate mām ananya-bhāk. That is sādhu. Otherwise there is no sādhu. The so-called sādhu, they are not sādhu. Sādhu means bhajate mām ananya-bhāk. Sādhur eva sa mantavyaḥ, bhajate mām ananya-bhāk ([[Vanisource:BG 9.30 (1972)|BG 9.30]]). So by chanting this Hare Kṛṣṇa mantra, even the lowest of the mankind, narādhamā, he can become a sādhu. "What is evidence how one can become sādhu simply by chanting?" Yes. Narottama dāsa Ṭhākura says, pāpī tāpī yata chilo, harināme uddharilo tāra sākṣi jagāi and mādhāi. Just see how Jagāi-Mādhāi became sādhu. Caitanya Mahāprabhu introducing this saṅkīrtana movement, He is making everyone sādhu. This is Kṛṣṇa consciousness movement. Everyone is becoming sādhu. Bhajate mām ananya-bhāk.
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