CC Ādi 8.20
জগাই মাধাই পর্যন্ত—অন্যের কা কথা ॥ ২০ ॥
jagāi mādhāi paryanta — anyera kā kathā
Lord Śrī Caitanya Mahāprabhu has freely given this love of Kṛṣṇa everywhere and anywhere, even to the most fallen, such as Jagāi and Mādhāi. What then to speak of those who are already pious and elevated?
The distinction between Śrī Caitanya Mahāprabhu’s gift to human society and the gifts of others is that whereas so-called philanthropic and humanitarian workers have given some relief to human society as far as the body is concerned, Śrī Caitanya Mahāprabhu offers the best facilities for going back home, back to Godhead, with love of Godhead. If one seriously makes a comparative study of the two gifts, certainly if he is at all sober he will give the greatest credit to Śrī Caitanya Mahāprabhu. It was with this purpose that Kavirāja Gosvāmī said:
vicāra karile citte pābe camatkāra
“If you are indeed interested in logic and argument, kindly apply it to the mercy of Śrī Caitanya Mahāprabhu. If you do so, you will find it to be strikingly wonderful.” (Cc. Ādi 8.15)
Śrīla Narottama dāsa Ṭhākura says:
tāra sākṣī jagāi mādhāi
The two brothers Jagāi and Mādhāi epitomize the sinful population of this Age of Kali. They were most disturbing elements in society because they were meat-eaters, drunkards, woman-hunters, rogues and thieves. Yet Śrī Caitanya Mahāprabhu delivered them, to say nothing of others who were sober, pious, devoted and conscientious. The Bhagavad-gītā confirms that to say nothing of the brahminically qualified devotees and rājarṣis (kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā), anyone who by the association of a pure devotee comes to Kṛṣṇa consciousness becomes eligible to go back home, back to Godhead. In the Bhagavad-gītā (9.32) the Lord thus declares:
striyo vaiśyās tathā śūdrās te ’pi yānti parāṁ gatim
“O son of Pṛthā, those who take shelter in Me, though they be of lower birth — women, vaiśyas [merchants] and śūdras [workers] — can attain the supreme destination.”
Lord Caitanya Mahāprabhu delivered the two fallen brothers Jagāi and Mādhāi, but the entire world is presently full of Jagāis and Mādhāis, or, in other words, woman-hunters, meat-eaters, gamblers, thieves and other rogues, who create all kinds of disturbances in society. The activities of such persons have now become common practices. It is no longer considered abominable to be a drunkard, woman-hunter, meat-eater, thief or rogue, for these elements have been assimilated by human society. That does not mean, however, that the abominable qualities of such persons will help free human society from the clutches of māyā. Rather, they will entangle humanity more and more in the reactions of the stringent laws of material nature. One’s activities are all performed under the influence of the modes of material nature (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ). Because people are now associating with the modes of ignorance (tamo-guṇa) and, to some extent, passion (rajo-guṇa), with no trace of goodness (sattva-guṇa), they are becoming increasingly greedy and lusty, for that is the effect of associating with these modes. Tadā rajas-tamo-bhavāḥ kāma-lobhādayaś ca ye: “By associating with the two lower qualities of material nature, one becomes lusty and greedy.” (Bhāg. 1.2.19) Actually, in modern human society, everyone is greedy and lusty, and therefore the only means for deliverance is Śrī Caitanya Mahāprabhu’s saṅkīrtana movement, which can promote all the Jagāis and Mādhāis to the topmost position of sattva-guṇa, or brahminical culture.
Śrīmad-Bhāgavatam (1.2.18-19) states:
bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī
ceta etair anāviddhaṁ sthitaṁ sattve prasīdati
Considering the chaotic condition of human society, if one actually wants peace and tranquillity, one must take to the Kṛṣṇa consciousness movement and engage always in bhāgavata-dharma. Engagement in bhāgavata-dharma dissipates all ignorance and passion, and when ignorance and passion are dissipated one is freed from greed and lust. When freed from greed and lust, one becomes brahminically qualified, and when a brahminically qualified person makes further advancement, he becomes situated on the Vaiṣṇava platform. It is only on this Vaiṣṇava platform that it is possible to awaken one’s dormant love of Godhead, and as soon as one does so, his life is successful.
At present, human society is specifically cultivating the mode of ignorance (tamo-guṇa), although there may also be some symptoms of passion (rajo-guṇa). Full of kāma and lobha, lust and greed, the entire population of the world consists mostly of śūdras and a few vaiśyas, and gradually it is coming about that there are śūdras only. Communism is a movement of śūdras, and capitalism is meant for vaiśyas. In the fighting between these two factions, the śūdras and vaiśyas, gradually, due to the abominable condition of society, the communists will emerge triumphant, and as soon as this takes place, whatever is left of society will be ruined. The only possible remedy that can counteract the tendency toward communism is the Kṛṣṇa consciousness movement, which can give even communists the real idea of communist society. According to the doctrine of communism, the state should be the proprietor of everything. But the Kṛṣṇa consciousness movement, expanding this same idea, accepts God as the proprietor of everything. People cannot understand this because they have no sense of God, but the Kṛṣṇa consciousness movement can help them to understand God and to understand that everything belongs to God. Since everything is the property of God, and all living entities — not only human beings but even animals, birds, plants and so on — are children of God, everyone has the right to live at the cost of God with God consciousness. This is the sum and substance of the Kṛṣṇa consciousness movement.