ISKCON Desire Tree - Devotee Network

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oḿ namo bhagavate narasiḿhāya
namas tejas-tejase āvir-āvirbhava
vajra-nakha vajra-daḿṣṭra karmāśayān
randhaya randhaya tamo grasa grasa oḿsvāhā;
abhayam abhayam ātmani bhūyiṣṭhā oḿ kṣraum

I offer my respectful obeisances unto Lord Nṛsiḿhadeva, the source of all power. O my Lord who possesses nails and teeth just like thunderbolts, kindly vanquish our demonlike desires for fruitive activity in this material world. Please appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this material world.

oḿ hrāḿ hrīḿ hrūḿ oḿ namo bhagavate hṛṣīkeśāya
sarva-guṇa-viśeṣair vilakṣitātmane ākūtīnāḿ
cittīnāḿ cetasāḿ viśeṣāṇāḿ cādhipataye
sarva-mayāya sahase ojase balāya
kāntāya kāmāya namas te ubhayatra bhūyāt

Let me offer my respectful obeisances unto the Supreme Personality of Godhead, Lord Hṛṣīkeśa, the controller of all my senses and the origin of everything. As the supreme master of all bodily, mental and intellectual activities, He is the only enjoyer of their results. The five sense objects and eleven senses, including the mind, are His partial manifestations. He supplies all the necessities of life, which are His energy and thus nondifferent from Him, and He is the cause of everyone's bodily and mental prowess, which is also nondifferent from Him. Indeed, He is the husband and provider of necessities for all living entities. The purpose of all the Vedas is to worship Him. Therefore let us all offer Him our respectful obeisances. May He always be favorable toward us in this life and the next.

oḿ namo bhagavate mukhyatamāya
namaḥ sattvāya prāṇāyaujase
sahase balāya mahā-matsyāya nama iti

I offer my respectful obeisances unto the Supreme Personality of Godhead, who is pure transcendence. He is the origin of all life, bodily strength, mental power and sensory ability. Known as Matsyāvatāra, the gigantic fish incarnation, He appears first among all the incarnations. Again I offer my obeisances unto Him.

oḿ namo bhagavate akūpārāya
namo varṣmaṇe namo bhūmne
namo namo 'vasthānāya namas te

O my Lord, I offer my respectful obeisances unto You, who have assumed the form of a tortoise. You are the reservoir of all transcendental qualities, and being entirely untinged by matter, You are perfectly situated in pure goodness. You move here and there in the water, but no one can discern Your position. Therefore I offer my respectful obeisances unto You. Because of Your transcendental position, You are not limited by past, present and future. You are present everywhere as the shelter of all things, and therefore I offer my respectful obeisances unto You again and again.

oḿ namo bhagavate mantra-tattva-lińgāya
yajña-kratave mahā-dhvarāvayavāya
mahā-puruṣāya namaḥ karma-śuklāya tri-yugāya namas te

O Lord, we offer our respectful obeisances unto You as the gigantic person. Simply by chanting mantras, we shall be able to understand You fully. You areyajña [sacrifice], and You are the kratu [ritual]. Therefore all the ritualistic ceremonies of sacrifice are part of Your transcendental body, and You are the only enjoyer of all sacrifices. Your form is composed of transcendental goodness. You are known as tri-yuga because in Kali-yuga You appeared as a concealed incarnation and because You always fully possess the three pairs of opulences.

oḿ namo bhagavate uttamaślokāya
nama ārya-lakṣaṇa-śīla-vratāya
nama upaśikṣitātmana upāsita-lokāya
namaḥ sādhu-vāda-nikaṣaṇāya
namo brahmaṇya-devāya
mahā-puruṣāya mahā-rājāya nama iti

Let me please Your Lordship by chanting the bīja-mantra oḿkāra. I wish to offer my respectful obeisances unto the Personality of Godhead, who is the best among the most highly elevated personalities. Your Lordship is the reservoir of all the good qualities of Āryans, people who are advanced. Your character and behavior are always consistent, and You always control Your senses and mind. Acting just like an ordinary human being, You exhibit exemplary character to teach others how to behave. There is a touchstone that can be used to examine the quality of gold, but You are like a touchstone that can verify all good qualities. You are worshiped by brāhmaṇas who are the foremost of all devotees. You, the Supreme Person, are the King of kings, and therefore I offer my respectful obeisances unto You.

oḿ namo bhagavate upaśama-śīlāyoparatānātmyāya
namo 'kiñcana-vittāya
ṛṣi-ṛṣabhāya nara-nārāyaṇāya
ātmārāmādhipataye namo nama iti

Let me offer my respectful obeisances unto Nara-Nārāyaṇa, the best of all saintly persons, the Supreme Personality of Godhead. He is the most self-controlled and self-realized, He is free from false prestige, and He is the asset of persons who have no material possessions. He is the spiritual master of all paramahaḿsas, who are the most exalted human beings, and He is the master of the self-realized. Let me offer my repeated obeisances at His lotus feet.

oḿ namas te 'stu bhagavan
nārāyaṇa vāsudevādi-puruṣa mahā-puruṣa
mahānubhāva parama-mańgala
parama-kalyāṇa parama-kāruṇika
kevalajagad-ādhāra lokaika-nātha
sarveśvara lakṣmī-nātha paramahaḿsa-parivrājakaiḥ
-dharmeṇodghāṭita-tamaḥ-kapāṭa-dvāre citte 'pāvṛta
ātma-loke svayam upalabdha-nija-sukhānubhavo bhavān

O Supreme Personality of Godhead, O Nārāyaṇa, O Vāsudeva, original person! O most exalted person, supreme experience, welfare personified! O supreme benediction, supremely merciful and changeless! O support of the cosmic manifestation, sole proprietor of all planetary systems, master of everything and husband of the goddess of fortune! Your Lordship is realized by the topmost sannyāsīs, who wander about the world to preach Kṛṣṇa consciousness, fully absorbed in samādhi through bhakti-yoga. Because their minds are concentrated upon You, they can receive the conception of Your personality in their fully purified hearts. When the darkness in their hearts is completely eradicated and You are revealed to them, the transcendental bliss they enjoy is the transcendental form of Your Lordship. No one but such persons can realize You. Therefore we simply offer You our respectful obeisances.

oḿ namas tubhyaḿ bhagavate
vāsudevāya dhīmahi
namaḥ sańkarṣaṇāya ca
namo vijñāna-mātrāya
ātmārāmāya śāntāya

O Lord, O Supreme Personality of Godhead, who are addressed by the oḿkāra [praṇava], I offer my respectful obeisances unto You. O Lord Vāsudeva, I meditate upon You. O Lord Pradyumna, Lord Aniruddha and Lord Sańkarṣaṇa, I offer You my respectful obeisances. O reservoir of spiritual potency, O supreme bliss, I offer my respectful obeisances unto You, who are self-sufficient and most peaceful. O ultimate truth, one without a second, You are realized as Brahman, Paramātmā and Bhagavān and are therefore the reservoir of all knowledge. I offer my respectful obeisances unto You.

oḿ namo bhagavate mahā-puruṣāya
mahānubhāvāya mahā-vibhūti-pataye
parama-parameṣṭhin namas te

O transcendental Lord, who are situated in the topmost planet of the spiritual world, Your two lotus feet are always massaged by a multitude of the best devotees with their lotus-bud hands. You are the Supreme Personality of Godhead, complete in six opulences. You are the supreme person mentioned in thePuruṣa-sūkta prayers. You are the most perfect, self-realized master of all mystic power. Let me offer my respectful obeisances unto You.

oḿ namo bhagavate tubhyaḿ
puruṣāya mahātmane
haraye 'dbhuta-siḿhāya
brahmaṇe paramātmane

O my Lord, full of six opulences, O Supreme Person! O Supreme Soul, killer of all miseries! O Supreme Person in the form of a wonderful lion and man, let me offer my respectful obeisances unto You.

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The Complete Science of Bhakti-Yoga. PART 2 B.

Pradyumna: (reading) "Generally, neophyte devotees are anxious to see Krsna, or God, but God cannot be seen or known by our present materially blunt senses. The process of devotional service as it is recommended in The Nectar of Devotion will gradually elevate one from the material condition of life to the spiritual status wherein the devotee becomes purified of all designations. The senses can then become uncontaminated, being constantly in touch with bhakti-rasa. When the purified senses are employed in the service of the Lord, one becomes situated in bhakti-rasa life, and any action performed for the satisfaction of Krsna in this transcendental bhakti-rasa stage of life can be relished perpetually. When one is thus engaged in devotional service all varieties of rasas or mellows turn into eternity. In the beginning one is trained according to the principles of regulation under the guidance of the acarya or spiritual master, and gradually, when one is elevated, devotional service becomes automatic and spontaneous eagerness to serve Krsna. The... There are twelve kinds of rasa, as will be explained in this book, and by renovating our relationship with Krsna in five primary rasas we can live eternally in full knowledge and bliss."

Prabhupada: So there are three kinds of devotional stages: kanistha adhikara, lower stage, and the madhyama adhikara, middle stage, and uttama adhikara. So the kanistha adhikara means:

arcayam eva haraye
ya pujam sraddhayahate
na tad-bhaktesu canyesu
sa bhaktah prakrtah smrtah

In the lower stage, the devotee is engaged in Deity worship. It is not that Deity worship is lower than meditation. We don't mean that. Deity worship is the beginning of devotional service, as it will be mentioned in the Bhakti-rasamrta-sindhu, how to approach the Deity, how to cleanse the floor, how to change the dress, flower, how to make aratrika, everything in detail there are.

So in the beginning certainly one who is not advanced, he cannot see Krsna properly. Krsna, when we speak of Krsna, Krsna is not alone. Just like if we speak of king, "The king is coming," it does not mean the king is coming alone. The king is coming, his ministers, his secretaries, his military commanders, his queens, his servants, so many other servitors of the king, they are also coming. Similarly, when we speak of Krsna, Krsna does not mean alone Krsna. Krsna says in the Bhagavad-gita, aham sarvasya prabhavah [Bg. 10.8]. Krsna is the root of all emanations. Krsna's energies, Krsna's expansion, Krsna's different types of energies, parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. He has got multi-energies, out of which the acaryas have taken three principal energies, the external energy, the internal energy, the marginal energy. Krsna's incarnation, expansion. All together means Krsna. So the kanistha adhikari, in the lower stage, he thinks that he's worshiping the Deity very nicely, he has realized Krsna. No. Na tad-bhaktesu canyesu sa bhaktah prakrtah smrtah. We have to make further advancement. Krsna does not mean alone. Especially Krsna's devotees. They are always with Krsna. Therefore when we can recognize a devotee of Krsna and offer him the respect as devotee of Krsna, that is further advancement.

In the madhyama adhikari, or in further advancement of devotional service, one can see four categories.

isvare tad-adhinesu
balisesu dvisatsu ca
sa bhakta madhyamah

Isvara. When we are further advanced, we do not see only Krsna, but we see His devotees also. We can recognize, "Here is a pure devotee of Krsna." But in the lower stage, a, the devotee's concerned with the Deity worship, but he does not take much care of the devotees. But when one is advanced further, he can see Krsna and His devotees also. Isvara tad-adhina. Tad-adhina means devotees. Devotees are always under the service of Krsna. So anyone who is giving service to Krsna, we should take care of them also. We should offer our respect in... You'll find in Bhakti-rasamrta-sindhu, it is stated somewhere, that if, if a devotee is coming, then another devotee who is engaged in worship of the Deity may stop Deity worship for the time being and should go immediately to receive the devotee. So Krsna also says, mad-bhakta-puja abhyadhika. Krsna is satisfied more when a devotee worships His devotee. Krsna says, "If one is worshiping Me and one is worshiping My devotee, then the person who is worshiping the devotee, he's more important than the person who is worshiping Krsna."

Therefore in, in the Gurvastaka by Visvanatha Cakravarti Thakura, it is said there: yasya prasadad bhagavat-prasado. Yasya prasadad bhagavat-prasado yasya aprasadad na gatih kuto 'pi **. The best devotee is the spiritual master. Unless one is devotee, pure devotee, how he can be spiritual master? Spiritual master means representative of God. So who can become representative of God. Unless he is twenty-four hours engaged in the service of God, Krsna, how he can be spiritual master? This is also explained by Visvanatha Cakravarti Thakura saksad-dharitvena samasta-sastraih. The spiritual master is described as good as Hari, the Supreme Personality of Godhead. Because the, the spiritual master is representative of Krsna because he's most confidential servant of Krsna. Kintu prabhor ya priya eva tasya. Yasya pra... Saksad-dharitvena samasta-sastrair uktas tatha bhavyata eva sadbhih **. The spiritual master is worshiped as good as the Supreme Person. Saksad dharitvena. This is not artificial, but in all the sastras, this is recommended. Saksad-dharitvena samasta-sastrair uktas tatha bhavyata eva sadbhih **. Those who are learned devotees, advanced devotees, they also accept this that spiritual master should be treated as good as Hari, the Supreme Person. Why? Now...

But the spiritual master does not think of himself as Hari. Although he's offered the respect of Hari, he thinks himself as humble servant of Hari and all others. A spiritual master takes his devo..., disciples as his spiritual master. That is the position. He thinks that "Krsna has sent me so many spiritual masters." He does not think himself as spiritual master. He thinks himself their servant. Because they have to be trained. Krsna has appointed him to train them. Therefore he thinks himself as servant of the disciples. This is the position. So when one is advanced, he can see the importance of devotees.

Advanced devotee never disobey or disrespect another devotee. Disrespect to another devotee is a great offense. Vaisnava aparadha. Vaisnava aparadha is very serious offense. Therefore we teach to address amongst the devotees, "Prabhu", "Prabhu", "Such and such Prabhu." This should not be simply spoken by the lips. It should be realized. Everyone should think other devotee as his prabhu, master. Not he should try to become master.

trnad api sunicena
taror api sahisnuna
amanina manadena...

Manadena. We should be always ready to offer respect to all, not only devotees, but everyone. Everyone. Because every living entity is originally a devotee of Krsna. But circumstantially, being covered by the coat of maya, he's playing like demon. But his original nature is a devotee of Krsna. Jivera svarupa haya nitya krsnera dasa [Cc. Madhya 20.108-109]. Everyone is eternally servant of Krsna. But being influenced by maya, when he gets this body, given by maya... Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27], when he's conducted by the three gunas of maya, he thinks himself otherwise. He thinks himself independent of Krsna. But actually, nobody is independent of Krsna. I've given this example that the prisoners, the criminals in the jail, they go to jail thinking themselves to be independent of the state laws, outlaws. A criminal thinks, "I don't care for the state laws." But after all, for his activities, criminal activities, he's put into the jail. So at that time he's forced to obey the state laws. Outside the state laws, he's disobeyed. But within the prison, he's forced by punishment. Similarly, those who are defying the authorities of the Supreme Lord, they are all criminals, and they are being punished by Durga-devi. Chayeva yasya bhuvanani bibharti durga [Bs. 5.44].

So nobody is independent of the laws of Krsna. Everyone is under the obligation of the laws of the Krsna. But one is voluntarily accepting and one is whimsically rejecting. Rejecting means to be under the control of maya, and voluntarily accepting the service of the Lord means to be under the protection of spiritual energy. Daivim prakrtim asritah. In the Bhagavad-gita it is said, mahatmanas tu mam partha daivim prakrtim asritah: [Bg. 9.13] "Those who are mahatma, they are under the protection of the spiritual energy." And those who are not mahatmas, duratmas, they are under the protection of the material energy. And the living entity is called marginal energy. Because he has to remain under the control or under the supervision of one of these two energies, material energy and spiritual energy. And he can select whether to remain under the control of material energy or under the control of spiritual energy. Therefore he's called marginal. The living entity's position is marginal, in between the two energies. So he can select. So Krsna therefore comes to canvass that "Why you are working under material energy..."

prakrteh kriyamanani
gunaih karmani sarvasah
karta aham iti manyate
 [Bg. 3.27]

Those who are under the material energy, they are pulled by the ear of the person by the material energy. Bhramayan sarva-bhutani yantrarudhani mayaya [Bg. 18.61]. Yantrarudhani. This body is a yantra, is an automobile, mechanical car. Just like I, we are placed on the motorcar and the driver moves us in different places, similarly, according to our karma, we are given a certain type of body, cat's body, dog's body, human body, this body, that body -- 8,400,000 species. So we are moving. Bhramayan sarva-bhutani yantrarudhani mayaya [Bg. 18.61]. So actually, we are under the control of the material nature. But ahankara-vimudha atma. Those who are fools and rascals, they are thinking "I am independent, I am God, I don't care for God," this or that... So many. So this is called mati-cchanna, madness. The Vaisnava Kavi says therefore,

pisaci paile yena mati-cchanna haya
maya-grasta jivera se dasa upajaya

Just like when a man is ghostly haunted -- in Bengal it is called bhute pava (?) -- and he speaks nonsense, even his father is before him, he wants to attack his father without any respect. Madman, crazy. So anyone under this protection of the material energy -- more or less, crazy. More or less. It is not only our words. It is scientifically true. I know, there was one case, a man was condemned to death and his pleader presented that "This man was in, in insanity condition. Therefore he committed this act. He may be excused." So the, a civil surgeon was invited to examine him, whether he's, actually he was in sanity condition. The civil surgeon gave evidence that so far he had treated so many patients, he saw everyone is more or less crazy." Under the circumstances, if this man is crazy, that depends on your judgement, what to do. But in my opinion, every man is a crazy man." So this is a fact. This is a fact. Anyone who is under the control of the material energy, he's a crazy man. He's thinking "I am this, I am that, I am this," "I am American," "I am Indian," "I am Hindu," "I am a Muslim," "I am so on, so on, so many things." But he's nothing of all this. These are all creation of maya.

Just like if I am sitting on a certain type of motorcar, does it mean I am that motorcar? If I am... Suppose I am sitting on a Rolls Royce motorcar. If I say, "I am Rolls Royce," is that my identification? No. Actually... And this is a fact. If a man is driving a very nice car, and if in his front there is a thela walla... I've seen it. The driver says, "He thela." As is if that man has become thela. And he has become motor. So actually, this is the fact. Pisaci paile yena mati-cchanna haya. Neither he's thela, nor he's motorcar. He's living entity, pure living entity. Therefore in Bhagavad-gita it is said, brahma-bhutah prasannatma [Bg. 18.54]. When one actually is self-realized, that "I am not American, not Indian, not Hindu, not Muslim, not man, not woman. I am spirit soul. Aham brahmasmi," at that time, he does not lament. Na socati na kanksati. We are fighting with one another, lamenting and hankering due to this misidentification of the self with this body.

yasyatma-buddhih kunape tri-dhatuke
svadhih kalatradisu bhauma-ijya-dhih
yat-tirtha-buddhih salile na karhicij
(janesv abhijnesu) sa eva go-kharah
 [SB 10.84.13]

The Bhagavata says that any person who is misidentifying himself with this body, kunape tri-dhatuke... Yasya atma-buddhih. This body is made of three dhatus, kapha pitta vayu, and if we identify that "I, I am kapha pitta vayu," then certainly he's a go-kharah. He's nothing more than a cow and an ass. So bhakti, devotional service begins when one is actually self-realized. Before that, sa bhaktah prakrtah smrtah. Anyone who has got the identification of this body, he is engaged in Deity worship, but he does not actually realize his self, he does not know who is a devotee, and he does not know his duty to other persons, he remains a prakrta-bhakta. Prakrta-bhakta means he's situated on the material platform, but under the direction of spiritual master, under the direction of the sastras, he's trying to improve his condition of material existence. That is called prakrta-bhakta, sa bhaktah prakrtah smrtah.

So we should not remain perpetually a prakrta bhakta. We must improve, madhyama-bhakta. Madhyama-bhakta means he knows what is God, what is Krsna. He knows what is Krsna's devotee. He knows the people in general, and he knows the atheistic persons. Four categories of persons manifest before him. It is not that the... Artificially, if we say that "In my view, everyone is the same..." That is, of course, higher stage. Panditah sama-darsinah [Bg. 5.18]. But we should not imitate that stage. Because we are in the neophyte stage, we should not imitate the vision of maha-bhagavata. Maha-bhagavata does not see anyone nondevotee. He sees everyone better devotee than himself. Just like Krsnadasa Kaviraja Gosvami. He writes in the Caitanya-caritamrta:

jagai madhai haite muni se papistha
purisera kita muni se lagistha

So he's not pretending. Actually, a maha-bhaga, bhagavata, thinks like that, that "I am the lowest." But he's the highest. One who thinks like that, humble...

trnad api sunicena
taror api sahisnuna
amanina manadena...

He wants to give respect to everyone, but he doesn't expect any respect for him, himself. That is maha-bhagavata. And if one wants respect for him, that means he's still in kanistha adhikari. A maha-bhagavata is ready to give respect to, even to the ant. And for himself he doesn't any, want any respect. That is maha-bhagavata. As Caitanya Mahaprabhu teaches. Trnad api sunicena taror api sahisnuna, amanina. For himself, he doesn't require any respect. Manadena. But he's ready to give respect to everyone, even to the ant. That is maha-bhagavata. So generally, we are in the lower stage of devotional service. Just like generally, people come to res..., offer respect to the Deities in the temple, but one does not know how to give respect to the devotee, how to help others to become devotee. They are in the lowest stage. A devotee should not only give respect to the devotees, but he should try to make others a devotee. That is, means preaching. Preaching. The preaching...

What is the meaning of this preaching. People are engaged in material activities, and the preacher should approach them that "You are spoiling your time, my dear sir. You become devotee of Krsna." This is preaching. "You are simply spoiling. You have got this human form of life, but you are utilizing like animals -- eating, sleeping, mating and defending. You may be very great political leader, but your engagement is like animal." That is the fact. What these politicians do? They make arrangement for eating, sleeping, mating, and defending. That's all. They promise that "I shall give you nice eating. You give me vote. I'll... Make me minister of food. I shall give you enough food." Or so many things, they falsely promise, or rightly promise. They know. So actually, minister or minister's father cannot give you food. The food is supplied by Krsna. Eko bahunam vidadhati kaman.

So anyway, the kanistha adhikari is just learning how to become devotee and he is, by regulative principles, engaged in Deity worship, and gradually he's raised to the platform of madhyama adhikari. And madhyama adhikari means he knows what is the position of God, Krsna, what is the position of devotee, what is the position of people in general, and what is the position of a, of an atheist. Atheists, there are. So isvare tad-adhina, or the devotees, isvara tad-adhina balisa. Balisa means innocent persons. And isvare tad-adhi..., bali, dvisatsu. Dvisat means envious. There are many persons... You have experienced. As soon as they hears something about God, they become immediately irritated. That is called dvisatsu, demon. So a madhyama adhikari devotee can see these four kinds of persons, the Supreme Personality of Godhead, Krsna, His devotees, and innocent persons, and the atheist class, demons. So he treats all these four classes... So he, isvare tad, tad-adhina...

So prema. He tries to love God. He sees the Supreme Personality of Godhead. Therefore his business with the Supreme Personality of Godhead is how to increase his love for the Supreme Personality. That is one business of the madhyama adhikari. And how to make friendship with the devotees. Loving God, Krsna, and making friendship with devotees, who is devotee. Not to become envious of the devotees, but to make friendship. If the devotee is uttama adhikari, he should take lessons from him. If he's equal, then he should make friendship with him. And if he's lower, then he should try to help him to become higher devotee. This is the business of devotee. Isvare tad-adhinesu balisesu dvisatsu ca. Isvara, to love Krsna, how to increase... Yato bhaktir adhoksaje. Simply to increase. How I can better, render better service to Krsna. This is one business. Another business is to make friendship. Anyone who is devotee, to make friendship with him. And other, balisesu, those who are innocent, those who are not offender, but innocent persons... Just like child, simple, They should preach amongst them Krsna consciousness. Because they are innocent. And those who are dvisat, demons, simply against God, they should avoid them. Avoid them. Don't go there for preaching. Neither to love them. Of course, everyone should be loved, but according to the time and circumstances. So for a preacher who is trying to do good to the innocent persons, who, one who does not know how to love God, what is God, a preacher's business is to teach him. And not to waste his time with the demons, one who is not interested in the matter of God.

But when you are raised to the highest platform of devotional service, then there is no more dvisatsu. No more friend, no more dvisat. Everyone, a maha-bhagavata sees that "Everyone is engaged in the service of the Lord, except myself." That is maha-bhagavatas vision. But we should not imitate that. Just like I was, I was giving the example of Caitanya-caritamrta author, Krsnadasa Kaviraja Gosvami. He's speaking that

jagai madhai haite muni se papistha
purisera kita muni se lagistha

He's not imitating, or he's speaking falsely. He feels like that. A maha-bhagavata feels like that, that "I am the lowest." Just like Bhaktivinoda Thakura has sung, amara jivana sada pape rata nahika punyera lesa (?). He says like that, that "My life is always engaged in sinful activities. I've not a trace of pious activity." Amara jivana sada ape rata nahika punyera lesa. "I have given so much distress to all other living entities." He's representing common man. But he's feeling like that. It is not that artificially speaking. He's feeling like that. Just like Radharani. She thinks always Herself as the lowest of the devotees. She thinks always. She sees always that the gopis, other gopis, they are better qualified to serve Krsna. And She is not qualified, so much qualified. Therefore in Vrndavana, you'll find, the devotees approach Radharani. "Jaya Radhe." Because if Radharani advocates for him to Krsna, it is very easily accepted. And Radharani says... If Radharani's pleased, then She represents the devotee's case that "Here is a devotee. He's better than Me. Kindly accept his service, Krsna." So Krsna cannot deny. So maha-bhava. Radharani is maha-bhava.

Caitanya Mahaprabhu displayed that maha-bhava. That maha-bhava is not possible for ordinary man. It is especially prerogative of Srimati Radharani and who played the part of Radharani, although He's Krsna, Caitanya Mahaprabhu. So maha-bhava, the ecstasies, that is not to be imitated by us, but to be aware of this fact that how maha-bhagavata, maha-bhava, they treat with Krsna. So generally, advancement, especially those who are preachers, they should remain on the second platform. Even a maha-bhagavata, when he becomes preacher, he comes down to the second platform. He does not remain on the topmost platform. He plays the part of second platform. And sometimes it is stated in the Bible, I think, that Jesus Christ said, "I had many things to say, but I am not saying." Is it not? So actually, the maha-bhagavata, he has many things to say, but because he's preacher he does not say everything to the neophyte devotees. Because they are not competent to accept that. Therefore Caitanya Mahaprabhu...

The best example is Caitanya Mahaprabhu. He's Krsna Himself, but He's playing the part of maha-bhagavata. He never discussed Krsna's rasa-lila publicly. Never discussed. You won't find any time that Caitanya Mahaprabhu is discussing rasa-lila publicly. No. Never. He was, He simply dealt with ordinary persons by chanting Hare Krsna mantra and whenever there were scholars, there were philosophers... Just like Sarvabhauma Bhattacarya, Prakasananda Sarasvati, He talked with some philosophy, Vedanta-sutra. And when there was high-class devotee like Ramananda Raya, He discussed about Krsna's lila. You'll find this. Not that with everyone He discussed Krsna's lila. No. Neither He discussed philosophy with everyone. But for the general public, so long He remained at Jagannatha Puri, every evening, He was simply organizing great sankirtana party. And for four hours, at least, He was going on sankirtana in four parties. We have studied this thing from Caitanya-caritamrta, or Teachings of Lord Caitanya, that from the dealings of Caitanya Mahaprabhu, because although He's Krsna Himself, He's playing the part of acarya, playing the part of devotee.

namo maha-vadanyaya
krsna-prema-pradaya te
krsnaya krsna-caitanya-
namne gaura-tvise namah
 [Cc. Madhya 19.53]

Bhaktakhyam bhaktavataram namami bhakta-saktikam, panca-tattvatmakam krsnam. So we should follow Caitanya Mahaprabhu, the six Gosvamis, and gradually, let us learn what is devotional service, how to execute it. Everything is very nicely explained in the Bhakti-rasamrta-sindhu which we have presented herewith as "The Devo..., Nectar of Devotion, the Complete Science for the Bhakti-yoga." So first of all, we should take advantage of these granthas, and then gradually make progress. Narottama dasa Thakura therefore says that kabe hama bujhabo sri yugala-piriti.

rupa-raghunatha-pade haibe akuti
kabe hama bujhabo sri yugala-piri...

Without understanding, Rupa-Raghunatha, or without going through the literatures given by Rupa-Raghunatha, if we jumpingly, all of a sudden, try to become a devotee of Radha Krsna... If course, our aim is to become devotee of Radha-Krsna, but how to become Radha-Krsna, we must study these books, Bhakti-rasamrta-sindhu especially.

Thank you very much. (end)
The Nectar of Devotion -- Vrndavana, October 23, 1972

The Complete Science of Bhakti-Yoga. PART 2 C.

Pradyumna: (reading) "The basic principle of the living condition is that we have a general propensity to love someone. No one can live without loving someone else. This propensity is present in every living being. Even an animal like a tiger has this loving propensity, at least in a dormant stage, and it is certainly present in the human beings. The missing point, however, is where to repose our love so that everyone can become happy. At the present moment, the human society teaches one to love his country or family or his personal self, but there is no information where to repose the loving propensity so that everyone can become happy. That missing point is Krsna, and the Nectar of Devotion teaches us how to stimulate our original love for Krsna and how to be situated in that position where we can enjoy our blissful life. In the primary stage, a child loves his parents, then his brothers and sisters, and as he daily grows up, he begins to love his family, society, community, country, nation, or even the whole human society. But the loving propensity is not satisfied, even by loving all human society. That loving propensity remains imperfectly fulfilled until we know who is the Supreme Beloved. Our love can be fully satisfied only when it is reposed in Krsna. This..."

Prabhupada: There is a nice example in this connection. In the pond, reservoir of water, if you drop one stone, it becomes a circle. The circle increases, increasing, increasing... Unless it comes to the shore, the circle increases. Similarly, our loving propensity increases. In the primary stage, a child whatever he gets, he puts into his mouth. Anna-brahman. Then gradually, as the child grows, sometimes he distributes to his other brother or parents, the love increases. In this way, self-centered, then family-centered, then community-centered, society-centered, nation-centered, international centered... So this increase of our loving propensity will not be satisfied unless it reaches the Supreme Personality of Godhead. That is the Krsna consciousness movement. We love. The loving propensity is there. Even we have no family... Sometimes we keep pets, cats and dogs, to love. So we are, by nature we used to love somebody else. So that somebody else is Krsna. Actually, we want to love Krsna, but without information of Krsna, without Krsna consciousness, our loving propensity is limited. Within certain circle. Therefore we are not satisfied. Nitya-siddha krsna-bhakti. That love affair, loving propensity, is eternally existing, to love Krsna. Just like Dhruva Maharaja, when he met the Supreme Personality of Godhead, he became fully satisfied. Svamin krtartho 'smi varam na yace [Cc. Madhya 22.42].

In the material world field, we love somebody for getting something in return. That is not love, pure love. Pure love is different. Pure love, as it is described by Lord Caitanya, in the, in His mood of Radharani unto Krsna aslisya va pada-ratam pinastu mam marma-hatam karotu va. This is love, Radharani's, that "You either embrace Me or trample Me down under your feet, neglect Me, or make Me broken-hearted, not being present at any time throughout My life, life after life, it does not matter. Still I love you unconditionally." Mat-prana-nathas tu sa eva naparah. That is real love. And that love is existing in everyone's heart. Nitya-siddha krsna-bhakti. That is not awakened. So by this devotional process, adau sraddha tatah sadhu-sangah, that love... Sadhakanam ayam premnah pradurbhave bhavet kramah [Cc. Madhya 23.14-15].

There are stages, or steps, one after another, if we practice. Sadhu-sange, sato vrtteh sadbhir bhaktih prasidhyati. Srila Rupa Gosvami says that potent love for Krsna can be reinstated again, invoked again, by the prescribed method.
The Nectar of Devotion -- Vrndavana, October 24, 1972

The Complete Science of Bhakti-Yoga. PART 3.

So by this devotional process, adau sraddha tatah sadhu-sangah, that love... Sadhakanam ayam premnah pradurbhave bhavet kramah [Cc. Madhya 23.14-15].

There are stages, or steps, one after another, if we practice. Sadhu-sange, sato vrtteh sadbhir bhaktih prasidhyati. Srila Rupa Gosvami says that potent love for Krsna can be reinstated again, invoked again, by the prescribed method. Sadhu-sange sato vrtteh sadbhir bhaktih prasidhyati. Utsahan dhairyat niscayat. When you get little taste of love of Krsna... Just like we are sitting here. We have got little taste for loving Krsna. Otherwise, why we should waste our time in this way? This is called sraddha. So this sraddha is also invoked by association with sadhu, devotees. Then, if we little become enthusiastic... Just like you have become. Utsahan. You have left your country, everything, and you are going everywhere, coming with me. Not for any material profit, but for increasing your Krsna consciousness. This is called utsahan, enthusiasm. Our whole Krsna consciousness movement is depending on this enthusiasm. Just like I went to your country. At the age of seventy years, nobody goes out of home. But there was enthusiasm, "Yes, I must go." And because I went, there is something. You have got the information. Similarly, enthusiasm is the basic principle, adau.

Utsahan dhairyat. By patience. Not that "I am working so hard for Krsna, but I'm not getting any impetus." No. Don't be impatient. Krsna will give you chance. He's giving chance always, twenty-four hours, imperceptibly. But we cannot appreciate very much. Krsna sees. As far as we are able, according to our strength, He gives responsibility. But we must be... Rest assured, when we have taken shelter of the lotus feet of Krsna fully, without any reservation, Krsna must be pleased; maybe it will take some time. This is called niscayad, certainty, assurance. Utsahan dhairyat niscayad tat-tat-karma-pravartanat. You have to execute the routine prescribed duties. Tat-tat-karma-pravartanat. You cannot go against the principles of devotional service. With patience, you must execute. Tat-tat-pravartanat. Sato vrtteh. Sato vrtteh means dealings must be very honest. No duplicity. Very frank, plain. Sato vrtteh, sadhu-sange, and in association of devotees. Sadbhir bhaktir pranasya..., uh, prasidhyati. In this way, our propensity for, of love for Krsna will increase.

Similarly, there are other six methods. Prajalpa niyamagraha.

atyaharah prayasas ca
prajalpo niyamagrahah
jana-sangas ca, laulyam jana-sangas ca
sadbhir bhaktih pranasyati
 [NoI 2]

Atyahara, eating or collecting more than necessity. That is atyahara. Ahara means eating and collecting. Aharah. So we should not collect more than what we need. Krsna will give, giving us. Just like we are spending so much money in all our centers. So Krsna is sending us the necessary expenditure. How... Otherwise, how we are maintaining? So... But we should not be hankering after collecting more than what is necessity. That is atyahara. Similarly, we should not eat more than what we need for maintaining the body and soul together. Atyahara prayasah, prayasah. We should not endeavor for anything which requires too much anxiety. That is called prayasah. Atyahara prayasah. Automatically, by Krsna's grace, whatever comes, that's all right. Atyaharah prayasas ca prajalpah [NoI 2]. Talking unnecessarily, nonsense. Just like people waste their time talking three hours on some political situation. You see. They have got enough time to discuss newspaper, but when they are invited to our class, they find no time.

So we should not waste our time, a single moment. Time is very valuable. In your country, they say, "Time is money." So either you take money, that is artha, or paramartha. Money is required in the material world, and in spiritual world, paramartha, spiritual asset. Some way or other, even those who are materialists, they do not waste their time. So we are after spiritual realization. How we can waste our time? Time is very valuable. So we should not waste time. Prajalpo niyamagrahah, jana-sangas ca. And associating with ordinary persons who are not devotees. Jana-sangas. People in general, they have no taste for Krsna. And greediness, laulyam. These things are impediments for advancing in Krsna consciousness. Sadbhir bhaktih. Niya..., niyamagrahah. Niyamagrahah means simply busy to follow the rules, but actually do not understand what is the meaning of such following. Not blindly. One should follow the regulative principles with firm conviction and understanding. Niyama agrahah and niyama-agrahah. Agrahah means eagerness to accept. And agrahah, not accepting. In both ways, niyama grahah. Not to accept the regulative principles, that is also faulty. And too much agraha, false agraha, without knowing the meaning of it, that is also faulty. So niyamagrahah.

atyahara prayasas ca
prajalpo niyamagrahah
laulyam jana-sangas ca
sadbhir bhaktih pranasyati

So we should be very careful. If we are... Because our only business is yato bhaktir adhoksaje, to increase our loving propensity for Krsna, Adhoksaja, who is beyond the reach of our senses. Krsna's another name is Adhoksaja, "beyond the reaches of senses." Anubhava. We can perceive Krsna's there, but not that by our senses. We can touch, we can see, we can smell. That we shall do as we increase, as we purify our senses. Sevonmukhe hi jihvadau [Brs. 1.2.234]. Not immediately. Just like Sanatana Gosvami. He was talking with his Deity. So as we make advancement in spiritual consciousness, Krsna will talk with us directly. The Deity will talk with you. There are many instances. In Vrndavana, there was Gopala, Saksi-Gopala. He has now gone to Orissa. He talked with His devotees, and went with His devotee. So Krsna is giving us chance to touch Him, to see Him, to smell Him, to taste Him. By so many ways. This is called arcana-marga. And gradually, when we advance, it will be directly. Just like we are directly talking. That will be possible. So patiently, by following the regulative principles... Sadhu-marganugamanam.

Adau gurvasrayam. In the beginning, one has to accept the bona fide spiritual master. Sad-dharma-prcchat. Then inquiry from spiritual master. Athato brahma jijnasa. Jivasya tattva-jijnasa. In this way... Tad viddhi pranipatena pariprasnena sevaya [Bg. 4.34]. Pariprasna. In this way, we shall have to make advancement and gradually our dormant love of Krsna will be fully manifest. This is the way. Go on.

Pradyumna: "In the... And The Nectar of Devotion teaches us how to stimulate our original love for Krsna and how to be situated in that position where we can enjoy our blissful life. In the primary stage, a child loves his parents, then his brothers and sisters..." Oh, I'm sorry. "This, this theme is the sum and substance of The Nectar of Devotion which teaches us how to love Krsna in five different transcendental mellows. Our..."

Prabhupada: Yes. The subject matter of Bhakti-rasamrta-sindhu, basic principle, how to love Krsna in five primary rasas: santa-rasa, sakhya-rasa, dasya-rasa, santa-dasya-sakhya-vatsalya-madhurya. Go on.

Pradyumna: "Our loving propensity expands just as a vibration of light or air expands, but we do not know where it ends. The Nectar of Devotion teaches us the science of loving every one of the living entities perfectly by the easy method of loving Krsna. We have failed to create peace and harmony in human society, even by such great attempts as the United Nations, because we do not know the right method. The method is very simple, but one has to understand it with a cool head. The Nectar of Devotion teaches all men how to perform the simple and natural method of loving Krsna, the Supreme Personality of Godhead. If we learn how to love Krsna, then it is very easy to immediately and simultaneously love every living being."

Prabhupada: Yes. This... Everyone in the human society is trying to establish love in the society, but it is being failed. The reason is that we are missing the central point. Just like from a point you can make a circle. What is called that?

Pradyumna: Compass.

Prabhupada: Compass. Yes. That compass, you put the pointed part on the center, you can make a circle. So if I do not take the central point, I make my own point, then my circle will overlap your circle, there will be a clash. But if the center is the same, I can draw one circle, you can draw one, another circle. None of these circles will overlap. So if taking Krsna as the center... Nirbandhe krsna-sambandhe. If we relate our activities, social activities, philanthropic activities, political activities, any a..., religious activities, any activity. If you make center Krsna, then my circle, your circle, another circle will not overlap. But it will give different lights. Krsna being center. That point we were discussing in this morning from Srimad-Bhagavatam. Atah pumbhir dvija-srestha varnasrama-vibhagasah. Everyone is trying to make his own circle. Political, social, humanitarian, philosophical, scientific. That's all right. But Bhagavata says that make your circle perfect from the point of Krsna. Don't miss the point. Svanu, svanusthitasya dharmasya samsiddhir hari-tosanam [SB 1.2.13]. Whatever you do, if you try to please Krsna, then your circle is perfect. Krsna must be center. Rupa Gosvami says, nirbandhe krsna-sambandhe. Krsna-sambandhe. You can deal in politics. Then politics will be perfect. Krsna-sambandhe, you can make circle of scientific knowledge. Then it will be perfect. Making center Krsna, either politics, sociology, philosophy, religion, whatever it may be. It will be perfect.

Yukta-vairagyam ucyate. Anasaktasya visayan yatharham upayunjate. Just like we are using this microphone. This is material, scientific advancement. Sometimes they criticize that "You are not materialistic. Why you are using the modern appliances? Why you are flying on the aeroplane?" So practically, our vision is that everything is Krsna's and everything must be utilized for Krsna's service. That is, that is our philosophy. Actually, it is so. This microphone is manufactured by Krsna's energy. Bhumir apo 'nalo vayuh kham mano buddhir eva ca, prakrti bhinna me astadha [Bg. 7.4]. So this metal portion, or the rubber portion, or any portion of this microphone is made of the five elements, earth, water, fire, air. So Krsna says, "They are My separated energy." So although separated energy, we are dovetailing with the service of Krsna. That, we do not see that this matter is separate from Krsna. Actually it is not so. When we see the matter is separate from Krsna, that is materialism. When we see the matter is energy of Krsna, that is not materialism. That is spiritualism. So it is our intellect how we can utilize everything with Krsna.

Nirbandhe krsna-sambandhe yukta-vairagyam ucyate. Anasaktasya visayan. If we utilize the same matter for our sense gratification, visaya, then it is material. The same flower, if I collect it for my sense gratification, this flower is material. The same flower, when I pick up for offering on the lotus feet of Krsna, this is spiritual. Then how the material thing transformed into spiritual? By the consciousness. Therefore our propaganda is to raise the Krsna consciousness. Nitya-siddha krsna-bhakti. That is our propaganda. As soon as we raise the consciousness to the platform of Krsna, then we become spiritualized. Nirbandhe krsna-sambandhe yukta-vairagyam ucyate. Who is talking? Nirbandhe krsna-sambandhe yukta-vairagyam ucyate.

Just like Ramananda Raya. He was governor. He was Governor of Madras, but he was the, one of the most confidential devotees of Lord Caitanya. Lord Caitanya and Ramananda Raya were talking together, and Sri Ramananda Raya was feeling little shyness because he did not belong to the brahmana community. He was governor, householder. So he thought that Caitanya Mahaprabhu was asking him question and he was answering, that means he was taking the superior position. So he felt little shyness. And when he was feeling such shyness, Caitanya Mahaprabhu encouraged him,

kiba vipra kiba sudra nyasi kene naya
yei krsna-tattva-vetta sei guru haya
 [Cc. Madhya 8.128]

Encouraged him. Caitanya Mahaprabhu taught the whole world, how one can become exalted simply by learning the science of Krsna, Krsna-tattva-vetta. Tattva means science. It doesn't matter whether he's a sannyasi or a grhastha or a sudra or a brahmana. It doesn't matter. These are all designations of the body. Spiritually, we are all one. Panditah sama-darsinah [Bg. 5.18]. So if we are on the spiritual platform... On the spiritual platform means to understand the Science of Krsna, the Supreme Spirit. Then if we are conversant with the science of Krsna, then anyone who is such enlightened, he is perfect spiritual master. It doesn't matter what he is. Just like Haridasa Thakura. He was born in Muhammadan family. Sanatana Gosvami, Rupa Gosvami, they were rejected from the brahmana community and they took the Muslim names, Sakara Mallika, Dabira Khasa. But it is Caitanya Mahaprabhu's preaching that He collected all these exalted personalities. They were associates of Krsna, Caitanya Mahaprabhu.

But the universality of Caitanya Mahaprabhu's movement is such that anyone can become Krsna conscious, and anyone can accept or be elevated to the exalted post of gosvami, namacarya. Just like Haridasa Thakura was made the Namacarya. And Sanatana Gosvami, Rupa Gosvami, although rejected by the brahmana community, they were the exalted Gosvamis, six Gosvamis. Sri-rupa sanatana bhatta-raghunatha. Ei chaya gosi yara tara mui dasa. So our whole Vaisnava, Gaudiya Vaisnava community are servants of all these Gosvamis. So it doesn't matter. Krsna also confirms, mam hi partha vyapasritya ye 'pi syuh papa-yonayah [Bg. 9.32]. It doesn't matter one is born in lower family. It doesn't matter. That...

Svado 'pi sadyah savanaya kalpate. Even the dog-eaters. In the beginning, we did not know who is the dog-eaters. In the beginning, we did not know who is the dog-eaters. Now, when we are travelling all over the water, we see so many dog-eaters. In Korea, China, Philippines, there are many dog-eaters. So in the sastras it is mentioned: even the dog-eaters, svado. Sva means dog. And adah, one who eats. Svado 'pi sadyah savanaya kalpate. If one is elevated to Krsna consciousness, even he's born in the family of dog-eaters or he is a dog-eater... Of course, he cannot remain dog-eater. After coming to become a Vaisnava, he does not remain a dog-eater. But dog-eating is not disqualification. That is Caitanya Mahaprabhu's specific contribution. Nothing is disqualification to come to Krishna consciousness, provided one is serious to come to this platform. Svado 'pi sadyah.

Srila Jiva Gosvami has commented on this line, svado 'pi sadyah, that a dog-eater, after becoming a devotee, immediately he becomes a qualified brahmana, so much so that he becomes competent to become a priest in the matter of offering sacrifices. But Jiva Gosvami says that even a person is born in brahmana family, he awaits the qualification of performing sacrifices. He has to be initiated. He has to be advanced in education, so many things. But one dog-eater, if he takes to Krsna consciousness, immediately, without waiting for reformatory method, he becomes immediately competent to act as priest in performing sacrifices. But we should not take advantage of this. Actually, we should become on the platform of brahmana, qualified brahmana, qualification Vaisnava so that others may not criticize. That is our special request. That chance is there, everyone. This path of Krsna consciousness is open to everyone. It does not matter. My position is very precarious.

This morning, one man came to challenge me that how I am converting these mlecchas and yavanas to Vaisnava. Yes. But how I an...? It is, it is there in the sastra.

abhira-sumbha yavanah khasadhayah
ye 'nye ca papa yad-upasrayasrayah
 [SB 2.4.18]

They becomes purified according to sastra. Sri Sanatana Gosvami gives direction, tatha diksa-vidhanena dvijatvam jayate nrnam. By diksa-vidhana, by proper initiation, any person can attain the stage of dvijatvam. So our method is not against the sastra. Yah sastra-vidhim utsrjya. If we give up the direction of the sastra, then we are faulty. If we do not deviate the injunctions of the sastra... Sadhu-sastra-guru-vakya tinete kariya aikya. In the sastra it is sanctioned. My Guru Maharaja, he also ordered. Caitanya Mahaprabhu also ordered.

When Caitanya Mahaprabhu ordered that prthivite ache yata nagaradi grama, so that means He wanted that all over the world, in every town, in every village, His mission should be propagated. And what is His mission? His mission is: yei krsna-tattva-vetta sei guru haya [Cc. Madhya 8.128]. That is His mission, So it is not that in western countries one cannot become Vaisnava, one cannot become guru. This is not. This, such sort of remark is not tolerable from sastric point of view. It is completely, strictly to the sastric point of view. And it is a glory for us that people in other countries, outside India, they're accepting this cult of Krsna consciousness. But crippled people, they unnecessarily criticize this method. But we don't care for them.

Thank you very much. Hare Krsna. (end)
The Nectar of Devotion -- Vrndavana, October 24, 1972

The Complete Science of Bhakti-Yoga. PART 3 B.

Pradyumna: "The Nectar of Devotion is specifically presented for persons who are now engaged in the Krsna consciousness movement. I beg to offer my sincere thanks to all my friends and disciples who are helping me..."

Prabhupada: That's all. So, next page.

Pradyumna: "Invoking auspiciousness: Lord Sri Krsna is the Supreme Personality of Godhead, the cause of all causes, the reservoir of all rasas, or relationships, which are called neutrality, or passive adoration, servitorship, friendship, parenthood, conjugal love, comedy, compassion, fear, chivalry, ghastliness, wonder and devastation. He is the supreme attractive form, and by His universal and transcendental attractive features, He has captivated all the gopis, headed by Taraka, Palika, Syama, Lalita, and ultimately, Srimati Radharani. Let His Lordship's grace be on us so that there may not be any hindrance in the execution of this duty of writing The Nectar of Devotion, impelled by His Divine Grace Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada."

Prabhupada: So Krsna is described as akhila-rasamrta-sindhu. So there are different rasas, five primary rasas. Rasa means the mellow or the taste which we enjoy in every activity. That is called rasa. Everything is done with some taste. Whatever you do, you must enjoy some taste out of it. So there are twelve rasas, out of which five rasas are primary and seven rasas are secondary. They are described here.

When Krsna was fighting with Bhisma... You know the story, that Bhisma was criticized by Duryodhana: "My dear Grandfather, you are not fighting in full strength with Arjuna because the, on the other side, they are your grandsons, and you have got, you have got very natural affection for them. So I think you are not fighting according to your strength. Otherwise, they would have been finished by this time." So Bhisma also could understand that, his criticism. Then he promised immediately that: "Tomorrow I shall finish all these five brothers. Will that be happy for you? So I am keeping five arrows to be used tomorrow for killing these five brothers." So Duryodhana became doubtful. So he request grandfather, "My dear grandfather, may I keep these five arrows with me so that you can take it from me tomorrow and use it?" "All right, you keep it."

So Krsna could understand that "Now Bhisma has promised to kill the Pandavas tomorrow, and he has selected five arrows for them." So He has to protect His devotees. Now, He asked Arjuna that "Duryodhana sometimes promised to give you some benediction. Now it is the opportunity. You go there to Duryodhana. And he has kept five arrows very carefully; you take it, them." So Arjuna went to Duryodhana... Because after fighting, in the evening, they were friends. There was no enmity. One man can go to the other camp as friend, brothers. So when Arjuna arrived to Duryodhana, Duryodhana received him. That is Vedic etiquette. "Arjuna, why you have come? You ask something from me. I am ready to give you. If you want the kingdom without fighting, if you have come for this purpose, I'll give you." So Arjuna said: "No, my dear brother, I've not come for that purpose. But you remember that you wanted to give me some benediction. So I have come for that." "Yes, I am prepared." "So you give me those five arrows." He immediately delivered.

So next morning, when Bhismadeva asked that "Where are those five arrows? Give me," So Duryodhana said, "Sir, this is the story. It has been taken away by Arjuna." So he could understand it is the trick of Krsna. So immediately he, out of devotion, became angry. Yes. So devotion, devotional service can be executed in anger also. Not by simply flowers. If he, there is a devotee, he can serve Krsna by becoming angry. So he promised immediately that "Today Krsna has to break His promise." Because Krsna promised that "Although I shall be in the battlefield, I shall simply drive your chariot, but I shall not fight." That was His promise. Now Bhisma said that "Krsna has broken my promise. So I shall fight in this way today that either Krsna has to break His own promise or His friend Arjuna will be killed." Two alternatives.

So when Bhisma was fighting very fiercely, severely, Arjuna's chariot became broken and he fell down; at that time Krsna took one of the wheels of the chariot and immediately approached Bhisma, and when He was approaching Bhisma, Bhisma was also piercing His body with arrows. And Krsna was accepting the arrows move lovable than the flowers. This is the dealing. Therefore that is a rasa, ghastly rasa. Apparently it appears to be very severe, that Krsna is being pierced by the arrows. But Krsna was feeling pleasure. So Srila Visvanatha Cakravarti Thakura has explained this portion very nicely, that he has given the example of kissing. Sometimes there is hard pressure of the teeth, but still it is pleasurable. He has given this example, that although Krsna was being pierced by the arrows Bhismadeva, still Krsna felt very pleasing. And Bhismadeva also, when he was on his death bed, he wanted to see that form of Krsna when He was very angry and approaching before him to kill him in the battlefield. He explained that feature.

So we can enjoy Krsna's loving service in so many ways. Not only by the embrace of the gopis, but in the fight of Bhisma with Krsna and piercing His body with arrows. Therefore Krsna is akhila-rasamrta. Any one rasa... There are twelve rasas, either primary rasa or secondary rasa. Any rasa, Krsna is ready to respond to any rasa you want to deal with Krsna. That is Krsna's position. Kamat krodhad bhayat dvesat. So what to speak of those who are loving. Just like Putana. Putana wanted to kill Krsna. That was his, that was her purpose. But when Putana was killed by sucking her breast and life both, then Putana was given the position of Krsna's mother. Because Krsna took it the bright side. Krsna thought that "Whatever her intention may be, she came to Me just like a mother, and I sucked her breast. Therefore she is My mother." She came as enemy, but Krsna did not take the inimical side. The motherly side. Tejiyasam na dosaya [SB 10.33.29]. Similarly, the gopis, they came to Krsna out of lust, but out of lust, they became purified. Just like the sun. The sun soaks the water from urinal, but sun is not polluted, but the urinal becomes sterilized. This is the process. So you try to approach Krsna, some way or other. Then your life is successful. It doesn't matter. Kamat krodhad bhayad dvesat.

And what to speak of those who are constantly engaged in love with Krsna. Everything is love. As soon as you divert your attention to Krsna, that is love. It may be perverted. Just like Kamsa. Kamsa was always thinking of Krsna. Krsna... He was also Krsna conscious. But he was thinking in terms of killing Krsna, as enemy. So this is not bhakti. This is not anukula. Pratikula. But still, Krsna is so kind that Kamsa was also given liberation. This is the special kindness of Krsna. So any rasa. There are twelve rasas. Yena tena prakarena manah krsne nivesayet. That is the direction given by Srila Rupa Gosvami." Some way or other, fix up your mind in Krsna." Then your life is successful. Some way or other. Yena tena. So if your mind is fixed up always in Krsna, then your senses will be also engaged in Krsna's service. Because mind is the center of all activities of the senses.

So as Ambarisa Maharaja, he first of all engaged his mind in Krsna. Sa vai manah krsna-padaravindayoh [SB 9.4.18]. By fixing up his mind in Krsna, then he could use all other senses, namely the tongue... Actually bhakti begins with the tongue. Sevonmukhe hi jihvadau. Beginning from tongue, Krsna-bhakti begins. It may be very awkward to hear, that "By tongue, how bhakti begins?" But that is the statement in the sastras. Atah sri-krsna-namadi na bhaved grahyam indriyaih [Cc. Madhya 17.136]. Our present senses, blunt, materially covered, it cannot taste what is Krsna's name, what is Krsna's form, what is Krsna's quality, what is Krsna's pastime, what is Krsna's paraphernalia. Senses, they taste. But... Just like in, when one is suffering from liver disease, or jaundice, he cannot taste the sugar candy. The sugar candy is sweet, but a jaundiced patient, if he's given sugar candy, he'll taste it is bitter. Similarly, our senses being covered with material consciousness, we cannot at the present moment taste what is Krsna's form, what is Krsna's name, what is Krsna's quality, what is Krsna's pastime, what is Krsna's paraphernalia, so many things. It is not possible. Atah sri-krsna-namadi na bhaved grahyam indriyaih [Cc. Madhya 17.136]. Our senses are materially contaminated. Therefore we cannot directly perceive by using our present senses what is Krsna. So it has to be purified.

Just like eyes. When it is suffering from the disease, cataract, you cannot see properly. But the, if the, by surgical operation, the cataract is moved, the eyes become purified, you can see. That is also stated in Brahma-samhita:

premanjana-cchurita bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami
 [Bs. 5.38]

Premanjana-cchurita. You have to collect the ointment of love for Krsna. And if you apply that ointment on your eyes, then... Just like we use surma (?) for clear vision, similarly, when the love of Krsna surma is applied on the eyes, these eyes, you'll see Krsna. This is the process.

Sarvopadhi-vinirmuktam [Cc. Madhya 19.170]. You have to get yourself freed from the upadhis, designations. The designation, the sun and substance of designation: this material body. "I am this body." "I am Hindu." "I am Mussulman." "I am American." "I am Hin..., Indian." All designation of this body. So one has to become freed from the contamination of this bodily concept of life. That is called sarvopadhi-vinirmuktam [Cc. Madhya 19.170]. Tat-paratvena nirmalam. When our spiritual body becomes revealed, the material body, contamination, is washed off, nirmalam. At that time, the senses remain. Senses are there. It is simply covered by the material energies. The senses are there. The living entity is not nirakara. Living entity has got hands, legs, everything, spiritual. Just like my, I have got my body, and this body's covered by this shirt, and because I have got this hand, the shirt has got hand. Otherwise wherefrom this hand comes? Unless the spirit soul has got hands and legs, how we have got these material hands and legs?

Therefore it is, the conclusion is that spirit soul has form. As Krsna has got form, sac-cid-ananda-vigraha [Bs. 5.1], similarly spirit soul, jivatma, being part and parcel of Krsna, it has got form. That form is also described in the sastra. Kesagra-sata-bhagasya satadha kalpitasya ca, jiva bhago sa vijneyah [Cc. Madhya 19.140]. A rough idea of the form of the living entity has been given in the Padma Purana that one ten thousandth part of the tip of the hair... Now, perhaps we have no instrument how to measure one ten-thousandth part of the tip of the hair. But this is given there. So anyway, because we get information from the Bhagavad-gita, that this body, material body is, is like a dress. Vasamsi jirnany yatha vihaya. As we give up old dress, garment, similarly, when this body becomes useless, we give up this body and accept another new body. Navani ghrnati.

This is the transmigration of the soul. The soul is transmigrating form one body to another. That is a fact. But the gross, gross materialists, they cannot see the subtle body. They simply see the gross body. Therefore they say, "When this body is finished, this gross body's finished, everything is finished." No, that is not. Within the gross body, there is subtle body, made of mind, intelligence and ego. So that is... Just like in every day we have got experience. The gross body is lying on the bed, but the subtle body goes out of the bed, out of the room, goes on the top of a hill or somewhere. It works. That is our practical experience. Similarly, when this gross body is finished, no more usable, the subtle body carries the soul to another womb of the mother. Karmana daiva-netrena jantor deha upapattaye [SB 3.31.1]. Through the semina of the father, the living entity is injected within the womb of the mother, and the two secretions becomes emulsified, and it becomes just like a small pea, and within that pea the soul is there, and it develops. This is the process of transmigration of the soul from one body to another.

So soul has got form. It is not formless. Similarly, Krsna has got also form. But that form is different from this form. When in the sastras it is said, nirakara, nirakara means nirakrta akara, "This akara, this form, is being nullified." Nirakara does not mean there is no akara. This body. When it is said, nirakara, that means the soul, the Supersoul or the soul, has no this akara, as we see. Just like we are seeing some dog or some cat or some hog, some tree, some plants, so many, eight million four hundred thousands of forms, but this is not the form. Nirakareti. Not this form. The soul has got a different form. That is described. Kesagra-sata-bhagasya satadha kalpitasya ca [Cc. Madhya 19.140]. We cannot see, at the present moment. So as we cannot see you. I am not seeing you, you are not seeing me... Just like a man's son dies, or father dies. He cries, "Oh, my father is gone, my father is gone." Where is your father gone? Your father is lying on the floor. Why do you say the father is gone? "No, he's gone. He's no more." That means this thing which has gone, he has never seen. He has seen simply this outward body, dress. This is called ignorance. I am not seeing you; still, I am speaking that I see you. So if I cannot see you, the part and parcel of God, how can I see God with these eyes? Therefore sastra  says,
atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
 [Cc. Madhya 17.136]

You cannot see God, you cannot see Krsna by your, these blunt senses, but if you purify your senses, sevonmukhe hi jihvadau. That purification begins from tongue. That purification, sevonmukhe hi jihvadau. So by the tongue we can do two things. We can taste foodstuff and we can vibrate sound. So if you engage your tongue for vibrating this transcendental sound, Hare Krsna Hare Krsna Krsna Krsna Hare Hare/Hare Rama Hare Rama Rama Rama Hare Hare, and do not take anything except prasadam of Krsna, then your spiritual life immediately begins. Sevonmukhe hi jihvadau, svayam eva... Then gradually, as you advance in spiritual life, Krsna reveals Himself to you, "Here I am." You cannot see Krsna, but by being satisfied with your service, Krsna sees you. Just like you cannot see sun at night. But when the sun sees you, you can see the sun and yourself, both. Similarly, when Krsna sees you, being satisfied with your service, then you can see Krsna, you can see yourself and you can see the whole world.

Now, whatever you are seeing, this is all illusion. You are not seeing, or we are not seeing. Because our senses are blunt to see things as they are. Therefore in the Bhagavad-gita it is said that

brahmane gavi hastini
suni caiva sva-pake ca
panditah sama-darsinah
 [Bg. 5.18]

One who has got the eyes to see, he does not see that "Here is a learned brahmana, and here is a dog." He sees both the learned brahmana and the dog in equal vision. Because he does not see the dress. He sees the spirit soul within the brahmana and within the dog. That is called brahma-darsana. Samah sarvesu bhutesu. Mad-bhaktim labhate param [Bg. 18.54]. When one has got that vision, transcendental vision, samah sarvesu bhutesu mad-bhakti, then the devotional service begins. Not that with blunt eyes and senses one can serve God, devotional service.

atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
 [Cc. Madhya 17.136]

This is the process.
The Nectar of Devotion -- Vrndavana, October 26, 1972

The Complete Science of Bhakti-Yoga. PART 4.

When one has got that vision, transcendental vision, samah sarvesu bhutesu mad-bhakti, then the devotional service begins. Not that with blunt eyes and senses one can serve God, devotional service.

atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
 [Cc. Madhya 17.136]

This is the process. So when our senses are engaged in the service of the Lord, sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170], when our senses become purified, hrsikena hrsikesa-sevanam bhaktir ucyate, at that time, the hrsika, the senses are engaged in the service of the Lord. Because Krsna is spirit, the Supersoul, He cannot be served by matter. He has to be served with spirit.

Therefore Krsna says in the Bhagavad-gita, patram puspam phalam toyam yo me bhaktya prayacchati [Bg. 9.26]. This bhakti is spiritual activity. Because Krsna says, bhaktya prayacchati. If you offer something Krsna, "Krsna, I have brought a very palatable dish. You take it." Oh, Krsna will not take it. Naham prakasah sarvasya yogamaya-samavrtah [Bg. 7.25]. He's not exposed to everyone. It is not possible. You cannot serve Krsna if you are not a devotee. Therefore Krsna says, yo me bhaktya prayacchati. That is the real thing, bhaktya. Not that "I have brought a nice plate and Krsna will accept." Not like that. Krsna can accept when you offer something, it doesn't matter what it is, it may be a simple flower, a fruit, a, a small piece of leaf or little water... This is universal. For worshiping Krsna, there is no impediment. If you want to worship other demigods, there are so many things required. But for worshiping Krsna the poorest man in the world, any part of the world, he can offer his love, his offering to Krsna. Patram puspam phalam toyam yo me bhaktya prayacchati [Bg. 9.26].

So... So real purpose of this Bhakti-rasamrta-sindhu by Rupa Gosvami which we have translated by the name, Nectar of Devotion, the Complete Science, the Complete Science of Bhakti-yoga, this is very important book of understanding how to become purified in devotional service, how to approach Krsna, how to satisfy Krsna. These things are described very nicely. And Krsna, being Supreme, He's Supersoul, we cannot approach with our material consciousness. Therefore the consciousness has to be changed. Then we can approach Krsna. That is Krsna consciousness movement. Unless we change our consciousness... Just like, without being fire, you cannot enter into fire. In the sastra says, without being Brahman, you cannot approach Brahman. Similarly, without being purified of all material contamination, you cannot approach Krsna. Hrsikena hrsikesa. How, what kind of hrsika, senses? Sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170]. The senses are to be purified. Tat-paratvena. Tat-paratvena means being always attached with Krsna. If you simply see Krsna with your eyes, then your eyes will be purified and spiritualized. Because you are touching... Just like if you keep yourself always in touch with fire, you become warm. Warm, warm, warmer. If you put one iron rod in the fire, it becomes warm, warmer, warmer, and at last, it becomes red hot. When it is red hot, it is fire. It is not more iron rod. You touch that red hot iron anywhere, it will burn. Similarly, if you keep always in touch with Krsna, you become Krsna, Krsnized, and you can appreciate what is Krsna.

Thank you very much. (end)
The Nectar of Devotion -- Vrndavana, October 26, 1972

The Complete Science of Bhakti-Yoga. PART 4 B.

Pradyumna: (reading) "Let me offer my respectful obeisances unto the lotus feet of Srila Rupa Gosvami Prabhupada and of Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada by whose inspiration I have been engaged in the matter of compiling this summary study of Bhakti-rasamrta-sindhu. This is the sublime science of devotional service as propounded by Sri Caitanya Mahaprabhu, who appeared 500 years ago in West Bengal, India, to propagate the movement of Krsna consciousness. Srila Rupa Gosvami begins his great book by offering his respectful obeisances unto Sri Sanatana Gosvami who is his elder brother and spiritual master, and he prays that Bhakti-rasamrta-sindhu may be very pleasing to him."

Prabhupada: Yes.

Pradyumna: "He further prays..."

Prabhupada: Our... Srila Rupa Gosvami wanted to please Sanatana Gosvami. Our duty is to please the superior, not the public. We are giving service to the public according to the direction of the superior authority. We do not manufacture any program of service. That is not our business. Whatever is ordered by the... Just like Caitanya Mahaprabhu. Caitanya Mahaprabhu, He's Krsna Himself. Still, He was following the authorities. Sri Krsna, Bhagavan, the Supreme Personality, He was also referring to the Brahma-sutra: brahma-sutra-padais caiva viniscitam. So this is the way, that any bona fide spiritual propaganda must be following the footsteps of previous authority.

At the present moment, it has become a fashion to manufacture some idea. But that is not the Vedic way. Vedic way is to receive the message through parampara system. Evam parampara-praptam imam rajarsayoh viduh [Bg. 4.2]. Not to deviate the parampara. So Sanatana Gosvami was taught by Sri Caitanya Mahaprabhu continually for two months personally in Benares, Varanasi. Therefore he's our authority. The Hari-bhakti-vilasa, the Gaudiya Vaisnava sampradaya, they follow the principles of Hari-bhakti-vilasa. In that Hari-bhakti-vilasa Sanatana Gosvami recommends, tatha diksa-vidhanena dvijatvam jayate nrnam. Diksa-vidhana, by the process of diksa, a, any human being can be elevated to the position of a bona fide brahmana. Vidhanena. Vidhana. The very word is used, vidhana. Vidhana means bona fide process. Tatha diksa-vidhanena. There is another good suggestion: yatha kancanatam yati kamsa-rasa-vidhanena. Rasa. Rasa means ... Another meaning of rasa means... What is that? What is called? I forget. The metal...?

Devotee: Bell metal.
Prabhupada: Eh?

Pradyumna: Bell metal?

Prabhupada: No, not bell... That liquid metal.

Devotees: Mercury.

Prabhupada: Mercury. Mercury. Hydrox... What is called? Hydroid?

Devotee: Quicksilver?

Prabhupada: No. Another name is hydrogeroid. That is the chemical name of mercury. You know it. Hydrogeroid? Yes. Unguentum hydrogeroid. Yes. That is another name of the mercury. Hydrogeroid. So in Sanskrit it is called rasa. Rasayana. From mercury, rasa, the chemistry is called rasayana-sastra. Actually, rasayana-sastra, chemical composition, begins from mercury and sulphur. That is the beginning of chemical composition. So rasa-vidhanena, by chemical interaction of sulphur and mercury, if you can add tin and copper, then it becomes gold. You can manufacture gold, provided you know the process, how to mix up copper, tin and mercury. With via media of sulphuric acid. Sulphuric acid is the mother of chemicals. Without sulphur, you cannot make any chemical composition. Therefore all chemical composition are called sulphate, sulphite, like that. So Sanatana Gosvami gives this idea of chemical composition. It appears that he knew how to work with chemicals.

yatha kancanatam yati
tatha diksa-vidhanena
dvijatvam jayate nrnam

So we are trying to follow Sanatana Gosvami. By diksa-vidhanena, by initiating persons any, from anywhere. It does not matter. Because in this age, Kali-yuga, the diksa-vidhana is performed according, according to Pancaratrika-vidhi. Not Vaidika-vidhi. Vaidika-vidhi is very strict. Unless one is bona fide son of a dvija, the initiation was not given. To the sudras, there was no initiation. A brahmana ksatriya, vaisya. So these are the Vedic process. So in the Kali-yuga, because it is to be understood that everyone is a sudra, therefore Vaidika-vidhana cannot be applied. Vaidika-vidhana requires that one must be born by a brahmana, ksatriya. Then he's eligible for being initiated. But in the Kali-yuga, that is not possible. Therefore the Pancaratriki-vidhi is accepted. Narada-Pancaratra. Tatha diksa-vidhanena. This diksa-vidhana, recommended by Sanatana Gosvami, means Pancaratriki-vidhi. Now Rupa Gosvami says in his Bhakti-rasamrta-sindhu,

pancaratriki-vidhim vina
aikantiki harer bhaktir
utpatayaiva kalpate
 [Brs. 1.2.101]

Without undergoing the process of sruti -- means Vedas -- smrti, the Puranas, and other corollary literatures, Bhagavad-gita, Mahabharata, Smrti, Manu-smrti, the laws given by Manu, Parasara... So Hari-bhakti, devotional service to the Lord, must be approved by Vedas, Puranas. Pancaratriki-vidhi. Otherwise, any show of devotional service is simply disturbance. Anyone can manufacture. And it is being supported by some very big missionary activities: yata mata tata pata. You can manufacture your way of religious principles. But that is not Vedic way. Vedic way is evam parampara-praptam [Bg. 4.2]. Although we are initiating people from low-grade society, still, following the principles of Pancaratriki-vidhi, injunction of the Gosvamis. Therefore it is bona fide. Bhagavata-vidhi, Pancaratriki-vidhi, they are bona fide vidhi. So Sanatana Gosvami... Rupa Gosvami, first offers his respectful obeisances to his elder brother, Sanatana Gosvami, because Rupa Gosvami accepted him as spiritual master. And he was initiated by Caitanya Mahaprabhu, Sanatana Gosvami. Rupa Gosvami also. So he offers his respectful obeisances to Sanatana Gosvami. Go on.

Pradyumna: "He further prays that by residing in that ocean of nectar he may always feel transcendental pleasure in the service of Radha and Krsna."

Prabhupada: Yes. "Ocean of nectar." The Mayavadi philosophers, generally they give this example that the, all the rivers, they flow down to the ocean. This example is generally given that when the river mixes with the ocean, it doesn't matter which course it is following. After all, it is coming to the ocean, merging into the ocean. So that is ultimate liberation. But this analogy... Analogy, if you give some analogy, you must consider all the similar points. That is the way of analogy. The more you have got similar points, then the analogy is perfect. So the rivers merging into the ocean. Then you must take further consideration that the superficial water mixing with the ocean is again evaporated. The water is evaporated by scorching heat of the sun. Just like now we see cloud in the sky. This is nothing but evaporated water from the sea. So the water which merged into the water and into the ocean of the, water of the ocean, now it is evaporated in the sky. And again it will fall down. And then again glide to the ocean. So this is called avagamana, coming and going, coming and going. But our Vaisnava philosophy is not to merge into the water, but keep your identity and go deep into the water. So that you may not be evaporated. The fish and the aquatic animals within the water, they are not evaporated. They are not going to become cloud and again fall down. Therefore Sanatana, Rupa Gosvami says, "He further prays that by residing in the ocean of nectar he may always feel transcendental pleasure..."

Our philosophy is go back to home, back to Godhead. Not in the spiritual sky. Paravyoma. Spiritual sky, there is chance of falling down. Why chance? It is sure. Those who are merging into the Brahman effulgence, the sastra says that they again fall down. Aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. Aruhya krcchrena. They, jnanis, they undergo severe austerities, penances to merge into the existence of impersonal Brahman. But they fall down again. They fall down again because they have no shelter. Anadhrta-yusmad-anghrayah. As, as in this sky, there are many planets. You can go with high speed to the Moon planet or Venus planet. But if you have no shelter to stay there, you come back again on this earthly planet, that is practically experienced, similarly you may merge into the Brahman effulgence. Just like our plane goes very high and, at a certain point, we see it is invisible, merged. Actually, it is not merged. Our eyes cannot see any more. They take it as merge.

Therefore Jiva Gosvami, this merging principle, he has explained: just like a green bird enters into a green tree, it, it appears that the bird is no more existing. To the imperfect eyes. But the bird is existing. We cannot see. Both the tree and the bird being green, we see it has merged. Because the spiritual sky and the spiritual living being, a small, it merges it does not merge. It is there. The individuality is there. And because this individuality, fragment of the Supreme Brahman, is eternal, is eternal, sanatana... It is not that spirit can be cut into pieces. That is not possible. So we are fragmental parts. That means eternally we are so, individual. Nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13). We are one of the nityas. There are innumerable nityas and cetanas, the living entities, part and parcel of the supreme living entity, Krsna. They're all individual.

Krsna also says in the Bhagavad-gita, "My dear Arjuna, do not think that I, you, or all these soldiers and kings who have assembled in this battlefield, they were not existing in the past. They were. And they are existing at present. And similarly they will exist in the future." That is stated in the Bhagavad-gita. So where is the question of merging? And loss of individuality? The individuality remains. It remained in the past. It is, at the present moment, it is continuing. And in the future also, they will remain, the same way. This is clearly explained in the second chapter of Bhagavad-gita. So merging does not mean, always, that losing one's individuality. The individuality's there. Therefore the theory of merging into the existence of impersonal Brahman is to stay there for some time, again fall down. Just like the same example that the water of the rivers, they merge into the ocean, but again it is evaporated, in the sky, and it falls. Again goes through the river, merges. Bhutva bhutva praliyate [Bg. 8.19]. This is going on. One mani..., once manifested, and again merging. This is going on.

So our philosophy is that once going into the ocean, no more coming back. Tyaktva deham punar janma naiti mam eti kaunteya [Bg. 4.9]. That is our philosophy. If we once go in the spiritual world, we do not like to come back. We stay with Krsna and dance with Him, or play with Him, or serve with, serve Him as tree, as plant, as water, as cows, as land, as cowherd boys, as father, mother, or as gopis. This is our philosophy. Once we go to Krsna, we live forever with Him in either of these capacities. Let me live at Vrndavana in any capacity. It doesn't matter. But live there. Therefore he says that "He further prays that by residing in that ocean of nectar he may always feel eternally continually, without any cessation..." Anandamayo 'bhyasat (Vedanta-sutra 1.1.12). To remain anadamaya. That is the principle of Vaisnava philosophy. Go on.

Pradyumna: "Let us offer our respectful obeisances to all the great devotees and acaryas or holy teachers, who are compared with sharks in the great ocean of nectar and who do not care for the various rivers of liberation. Impersonalists are very fond of merging into the supreme, like rivers that come down and merge into the ocean. The ocean can be compared with liberation and the rivers with all the different paths of liberation. The impersonalists are dwelling in the river water, which eventually comes to mix with the ocean. They have no information, however, that within the ocean, as within the rivers, there are innumerable aquatic living entities. The sharks who dwell in the ocean do not care for the rivers which are gliding down into it."

Prabhupada: Yes. The shark, big fish, shark, big body, they have no place to come into the river, come back. There is no place. Big crocodile, big sharks, they do not come to the river. They constantly remain in the ocean. Go on. Yes.

Pradyumna: "The devotees eternally live in the ocean of devotional service, and they do not care for the rivers. In other words, those who are pure devotees always remain in the ocean of transcendental loving service to the Lord and have no business with the other processes which are compared to the rivers that only gradually come to the ocean. Srila Rupa Gosvami prays to his spiritual master Srila Sanatana Gosvami for the protection of Bhakti-rasamrta-sindhu, the ocean of the pure nectar of devotional service, from the argumentative logicians who unnecessarily meddle in the science of service to the Lord. He compares their arguments and logic to volcanic eruptions in the midst of the ocean."

Prabhupada: Yes. Na tams tarkena yojayet. Acintyah khalu ye bhava na tams tarkena yojayet. Simply by arguments, logic, you cannot understand Krsna. That is the Vedic injunction. Tarko apratistho. You cannot establish the truth by simple logic and arguments. You may be very great logician, but somebody may come who is greater logician than you, and he defeats you. That is going on. Tarko apratistha srutayo vibhinnam. Now, if you read the Vedas, you'll find some contradiction. Not contradiction. But to the neophyte, it appears to be contradiction. Just like we have cited the example that animal stool is impure, but cow dung is pure. So by logic you can say that "Cow dung is also the stool of an animal. How it becomes pure?" But in Vedas you'll find such things. Therefore by simple studying, without surrendering yourself to the spiritual master, you'll find all these contradictions and you'll be bewildered. Srutayo vibhinna. They are not vibhinna. But to our limited knowledge, sometimes they appear as vibhinnam, different. Srutayo vibhinnam nasau munir yasya matam na bhinnam. And you won't find a philosopher who does not agree, who does not disagree with our philosophers.

Therefore dharmasya tattvam nihitam guhayam mahajano yena gatah sa panthah [Cc. Madhya 17.186]. We have to follow the footsteps of great acaryas. That is the way. These mahajanas are described in the sastra like Lord Brahma, Lord Siva, svayambhur naradah sambhuh kapilah kumaro manuh [SB 6.3.20]. They are all mentioned. So you follow any one of these great personalities, Brahma... Brahma is the greatest personality within this universe, and he has got his sampradaya which is known as Brahma-sampradaya. Similarly Lord Siva has also a sampradaya which is called Rudra-sampradaya. Similarly, Narada-Pancaratra, Kumara-sampradaya. So follow the sampradaya. Sampradaya vihina te mantras te viphalam matah. If you do not follow any bona fide sampradaya, then your path of spiritual advancement will be baffled. You will simply waste your time. Viphalam matah. So we should follow the footsteps of great acaryas. Then our progress is positive. There is no fear.

So to take shelter of the lotus feet of the Supreme Personality of Godhead... Just like Rupa Gosvami's described, describing herewith that he wants to take shelter of the ocean, deep into the ocean, and he doesn't care for the rivers. And the, what is called? Bharavagni (?)? There is some whirling pool in the water. That is compared with the arguments. Sometimes these logicians, they create argumental calamity in the process of devotional service. But Rupa Gosvami recommends that we should not be deviated by the arguments, karmis, jnanis and yogis. Let them do their own business. We do not care for them. We give them respect as far as possible, but we don't, don't accept the path of karma-jnana-yoga. Jnana-karmady-anavrtam [Cc. Madhya 19.167]. Jnana-karmady-anavrtam. Anyabhilasita-sunyam jnana-karmady-anavrtam [Brs. 1.1.11]. We should not be deviated by the process of karma-jnana-yoga. That is pure devotional service, suddha-bhakti. Suddha-bhakti. We should stay. We should fix up in suddha-bhakti path. That is the recommendation of Srila Rupa Gosvami. Go on.

Pradyumna: "In the midst of the ocean such volcanic eruptions can do very little harm. Similarly, those who are against devotional service to the Lord and who put forward many philosophical theses about the ultimate transcendental realization cannot disturb this great ocean of devotional service."

Prabhupada: Go on.

Pradyumna: "The author of Bhakti-rasamrta-sindhu, Srila Rupa Gosvami, very humbly submits that he is just trying to spread Krsna consciousness all over the world, although he humbly thinks himself unfit for this work. That should be the attitude of all preachers of the Krsna consciousness movement, following in the footsteps of Srila Rupa Gosvami. We should never think of ourselves as great preachers, but should always consider that we are simply instrumental to the previous acaryas, and simply by following in their footsteps, we may be able to do something for the benefit of suffering humanity."

Prabhupada: Yes. Just like Narottama dasa Thakura says, tandera carana-sevi-bhakta-sane vasa. Tandera carana-sevi. Our main business is..., (uproar in background, sounds like monkey attacked audience) (pause) Hut! Hut! (laughter, applause) So our main business is to serve the acaryas. This Krsna consciousness movement means why..., we are trying to serve the acaryas. Caitanya Mahaprabhu and His direct disciples, the Sad-gosvamis, and their disciples. Rupa-raghunatha-pade haibe akuti. That is required.

tandera carana-sevi-bhakta-sane vasa
janame janame mora ei abhilasa

So this society is attempting to create a society of devotees all over the world, without any discrimination of caste, creed, color. One must be a devotee of Krsna. Yei krsna-tattva-vetta sei guru haya [Cc. Madhya 8.128]. One must know the science of Krsna. Then he can preach to others. Sei guru haya. That is our purpose.

People may not misunderstand our propagation that we are proselytizing some persons to Hinduism. Yesterday one so-called jnani came to me, and he challenged me that "Swamiji, formerly the Christians used to convert the Hindus and the Muhammadans used to convert the Hindus into Muhammadanism or Christianism. Now you are converting the Christians into Hinduism. Then where is the difference between their activities and your activities?" So this fool does not know this is not making a person from Christian to Hindu. This is not the process. We are not interested. I never said in any meeting in the Western countries that "Hindu religion is better than your Christian religion. You give up your Christian religion and come to Hindu religion." No, that was not my propaganda. There are many old students here present. They may remember. I never made propaganda. Rather when they inquired one can attain perfection by following Christian principles, I said yes. So our propaganda is not to proselytize people from Christian to Hinduism. Our propaganda is to make everyone know this fact, that everyone is eternally servant of Krsna. That is our propaganda. Jivera svarupa haya nitya krsna dasa [Cc. Madhya 20.108-109]. That is our propaganda. We are trying to convince people that "Your original position is servant of Krsna. You have now forgotten that. You revive your Krsna consciousness, and you'll become happy." That is our propaganda.

Do not misunderstand that we are trying to spread Hinduism. Hinduism is a fictitious term. Because there is no fixed-up conclusion. Somebody's accepting this, somebody... Even the Jains and the Sikhs and many other sub-religions, they are also ruled by the Hindu rules, Hindu law. So actually this word Hindu is given by the Muhammadans. We don't find this word in the Vedic literature, Hindu. It is later, I mean to say, prakrta. Or in Bhagavad-gita you won't find the word Hindu. Or in Srimad-Bhagavatam. Or any other Vedic literature. This is the convention of latest age. Actually, we, the followers or Vedic principles, our system is varnasrama-dharma, four varnas and four asramas. This is, this can be applicable. But varnasrama-dharma is applicable in any, in anywhere. Catur-varnyam maya srstam guna-karma-vibhagasah [Bg. 4.13]. The creation of God... Just like sun. Sun is creation of God. Sun is visible everywhere. Not that something American sun and something Indian sun. No. The sun is the same. Similarly, catur-varnyam, the four principles of division, brahmana, ksatriya, vaisya, and sudra, they are everywhere. It is not the monopoly of India.

Anywhere there are intelligent class of men, God conscious men, they are called brahmanas. Anywhere who are prepared for the right cause, administrator, ksatriyas. Anywhere who are interested in business, trade, agriculture, they are called vaisyas. And anywhere who are simply satisfied by serving others, he's called sudra. So our principle is not to proselytize from Christian to Hindu or Muhammadan to Hindu. We are teaching simply how to revive his own constitutional position to become servant of Krsna. This is Krsna consciousness movement. So it is applicable anywhere and everywhere. It is not that it is monopoly of India or for the Hindus. No. And actually it is being accepted, practically. In all countries. Even from all religious sect. In our Society there are boys and girls, they are coming from Christian group, Jews group, Muhammadan group, but when they come here, all of them become the servant of Krsna. That is Krsna consciousness movement.

Thank you very much. (end)
The Nectar of Devotion -- Vrndavana, October 27, 1972

The Complete Science of Bhakti-Yoga. PART 4 C.

Pradyumna: (reading) "...divided into four parts, just as the ocean is sometimes divided into four parts, and there are different sections within each of these four divisions. Originally in Bhakti-rasamrta-sindhu, the ocean is divided like the watery ocean into east, west, north, and south, while the sub-sections within these different divisions are called waves. As in the ocean, there are always different waves, either on the eastern side, the western side, the northern side, or the southern side, so similarly Bhakti-rasamrta-sindhu has different waves. In the first part there are four waves, the first being a general description of devotional service. The second concerns the regulative principles for executing devotional service and the third wave is devotional service in ecstasy. In the fourth is the ultimate goal, love of God. These will be explicitly described, along with their different symptoms. The authorized description of bhakti, or devotional service..."

Prabhupada: Caitanya Mahaprabhu compared bhakti as the, a great ocean. So when He was speaking before Rupa Gosvami, He said that "It is just like a ocean. So I'll take a drop of it, and you taste it, and you'll understand what is this ocean." Just like by tasting one drop of sea water we can understand the taste of the whole ocean, similarly Caitanya Mahaprabhu described a small portion of Bhakti-rasamrta-sindhu. Bhakti rasa amrta. Bhakti, devotional service, there is a rasa, taste, and the taste is amrta, eternal.

Here also, we have got taste for any relationship. Just like we have got our relationship with master and servant. So this relationship is a perverted reflection of the real master and servant. Here it is perverted because the master also does not love the servant, and the servant also does not love the master. The servant serves the master so long there is payment. If the payment is stopped, then no more the servant will be available. But in the eternal world, the Krsna's servant... So that is eternal, without any payment. Mama janmani janmanisvare bhavatad bhaktir ahaituki [Cc. Antya 20.29, Siksastaka 4]. Ahaituki. The servants of God, or Krsna, they serve Krsna not for any material gain. Ahaituki. Therefore this word is used, ahaituki, without any cause of motive. This is real bhakti. Therefore this bhakti word is applicable only in relationship with God, or Krsna. In the material world, there cannot be any use of the word bhakti. Because here the so-called devotional service is motivated. So this bhakti word is monopolized by Krsna, and nobody else. Go on.

Pradyumna: "The authorized description of bhakti, or devotional service, following in the footsteps of previous acaryas can be summarized in the following statement of Srila Rupa Gosvami: 'First-class devotional service is known by one's tendency to be fully engaged in Krsna consciousness, serving the Lord favorably.' "

Prabhupada: Yes.

anukulyena krsnanu-
silanam bhaktir uttama
 [Brs. 1.1.11]

 This is the first statement of bhakti given by Srila Rupa Gosvami. The... "First class devotional service is known by one's tendency to be fully engaged in Krsna consciousness, serving the Lord favorably." Not unfavorably. Anukula, pratikula. Anukulyasya sankalpa pratikulyam vivarjanam. Bhakti means we should simply accept what is favorable to Krsna. What is not favorable to Krsna, that we shall not accept.

Just like Arjuna. In the beginning he declined to fight. He was thinking favorably to his own senses, that "If I kill my brother, grandfather, nephews, those who are on the other side,... They have come to fight with me. So I can kill them. I can own victory over them. But what is the profit? If my relatives, friends, and all others die, then what is the use of my become victorious?" That was his... That means he was thinking in his favor. Krsna wanted that "You must fight. You are a ksatriya. It is your duty to fight. You are My friend. If you go away, fly away from this battlefield, what people will say? That 'Krsna's friend has gone away.' So this is not good." So when he could not be convinced, then Krsna had to speak the whole Bhagavad-gita. Then after hearing Bhagavad-gita, Krsna inquired from Arjuna "What is your decision now? Are you going to fight or not?" Arjuna said, "Yes, my illusion is over." Nasto mohah smrtir labdha tvat-prasadan madhusudana. So karisye vacanam tava [Bg. 18.73]. "Yes, I shall fight." So this is favorable to Krsna.

So we have to see what is favorable to Krsna, not sense gratification, not favorable to me. Or to my country, or to my society. No self-interest. Only Krsna's interest. That is bhakti. So by fighting, Arjuna became a great devotee. Bhakto 'si priyo 'si me [Bg. 4.3]. Krsna certified that "You are My greatest devotee. You are My very confidential friend." But what did he do? He did not read Vedanta philosophy. He was a grhastha, a king, engaged in fighting. He knew how to fight only. He did not know what is Vedanta philosophy. But still, he became a great devotee of Krsna. Bhakto 'si. So what is the criterion? The criterion is that he fought favorably. He did favorably to Krsna consciousness.

That is described in the Caitanya-caritamrta. What is the difference between kama and... Kama means lust; and love. Kama and prema. Prema is love, and kama is lust. It appears similar. In the material world, lust is going on in the name of love. A boy loves a girl, a girl loves a boy, but actually the boy also wants sense gratification and the girls also want sense gratification. That is not love. As soon as there is any difficulty in sense gratification, immediately there is divorce. So there is no love. There is only lust. In the material world there is no love. Therefore Caitanya-caritamrta Kaja, the author of Caitanya-caritamrta, he has distinguished between love and lust. He says, atmendriya-priti-vancha tare nama kama [Cc. Adi 4.165]. When you want to satisfy your senses, that is called lust. Krsnendriya-priti vancha dhare prema nama. When you want to satisfy the senses of Krsna, that is love.

Just like Arjuna. In the beginning he wanted to satisfy his own senses. "I shall not fight because if the other party, my brothers and grandfathers, they live, I shall be happy." So that is kama. That is not prema. But when he agreed to fight because Krsna wanted it... Nimitta-matram bhava savya-sacin. So that is prema. So Krsna-prema can be executed in so many ways. Simply Krsna should be satisfied. That is prema. That is Krsna consciousness. So at the present moment, Krsna, in the Bhagavad-gita wanted: sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. Krsna wanted Arjuna -- Arjuna means everyone -- that they should surrender to Krsna and be engaged in the service of Krsna. So people... Krsna, when we speak of Krsna, means God, the Supreme Personality of Godhead.

So this Krsna consciousness movement is propagating that to serve Krsna. When Krsna was present He demanded that "You surrender unto Me," and we are preaching, "You surrender unto Krsna." What is the difference? There is no difference. So the same thing, what was spoken five thousand years ago by Krsna personally, we, Krsna cons..., we, Krsna conscious men... Because we are known in the world as Hare Krishna People. They write in the newspaper, "The Hare Krishna People." So our preaching is the same. We don't change. We present, therefore, Bhagavad-gita As It Is. Krsna says that everyone should surrender unto Him. We are preaching the same philosophy, that "You surrender to Krsna." Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. We say the same thing. We ask everyone that "You become a devotee of Krsna. You think of Krsna constantly. You worship Krsna. You offer you obeisances unto Krsna." So this is favorable. If we preach what Krsna said five thousand years ago, that is favorable. That is Krsna consciousness. To act in favor Krsna means Krsna consciousness movement. Go on.

Pradyumna: "The purport is that one may also be in Krsna consciousness unfavorably, but that cannot be counted as pure devotional service. Pure devotional service should be free from the desire for any material benefit or for sense gratification as these two desires are cultivated through fruitive activities and philosophical speculation."

Prabhupada: Yes. Sense gratification... I, as I was explaining, a few minutes (I finished?) before. Caitanya-caritamrta Kaja says, bhukti-mukti-siddhi-kami sakali asanta. Bhukti. Bhukti means karmis. They want sense enjoyment. So long they live here in this body, they enjoy their senses to the topmost, and they make provision for the next life, to be elevated in the heavenly planet to enjoy in the Nandana-kanana with the demigods. More standard of living, enjoyment more opulent. That is the desire of the karmis. Jnanis, they say, brahma satyam jagan mithya. "This world is false. There is no enjoyment. Actual enjoyment, to merge into the existence of Brahman." So that is also a subtle sense enjoyment. Leave this world, and enter into Brahman. Then you feel happy. So that is also sense enjoyment.
The Nectar of Devotion -- Vrndavana, October 28, 1972

The Complete Science of Bhakti-Yoga. PART 5.

Similarly, yogis, they also want power, material power. Anima laghima siddhi. Asta-siddhi. So if you have some power, you can fly in the air, you can walk over the water, you can get anything you desire immediately. These are yoga-siddhi. So that is also satisfying own sense gratification. So except bhakti, everything is for sense gratification. That is unfavorable. Krsna does not want to satisfy anyone's senses. That is not Krsna's business. Krsna is the Supreme. He wants everyone should serve Him. He's not going to serve anyone. That is Krsna's position. Therefore anyone who serves Krsna and preaches this philosophy, to serve Krsna, that is favorable. Anukulyena krsnanusilanam [Cc. Madhya 19.167]. Go on.

Pradyumna: "Generally, people are engaged in different activities to get some material profit, while most philosophers are engaged in proposing transcendental realization through volumes of word jugglery and speculation. Pure devotional service must always be free from such fruitive activities and philosophical speculations. One has to learn Krsna consciousness, or pure devotional service..."

Prabhupada: Yes. Jnana-karmady-anavrtam [Cc. Madhya 19.167]. Pure devotional service should be uncovered by the motive of nirbheda-brahmanusandhana, the motive of karma and motive of jnana. That is pure devotional service. No motive.

anukulyena krsnanu-
 [Brs. 1.1.11]

Simply to do things which Krsna wants to do, that is bhakti. That is pure bhakti. Go on.

Pradyumna: "One has to learn Krsna consciousness or pure devotional service from the authorities by spontaneous loving service."

Prabhupada: Spontaneous. This service should be spontaneous, not forced. Just like a father loves his son spontaneously. A young man likes to love a young girl spontaneously. So bhakti should be like that. As soon as one hears the name of Krsna, immediately, spontaneously, he should be ready to serve Him. That is pure devotion. Not that forced. In the beginning, we have to force, that "You rise early in the morning. There is mangala aratrika. You have to perform it." But when this function will be done spontaneously, "Oh, this is the time to offer mangala aratrika to my Lord..." That is wanted. That is wanted. Not that "Oh, it is a heavy burden to rise early in the morning and to offer mangala aratrika." That is not spontaneous. But one has to act under the direction of spiritual master and sastra, which is called vidhi-bhakti, regulative devotional service, he comes to the platform of spontaneous service.

We have got an example in this connection. Formerly there was child-marriage. Boys and girls were married at the age of ten years, twelve years. So at that time, there was no practically love. But the guardians, they induced the girl to go and offer her husband some eatables, to give her some service. In this way... That was just like regulative. But when they actually come in the platform of attraction, there is no need of direction. So the spontaneous love, when spontaneously we shall serve Krsna, without any obligation, without any force, that is required. Spontaneous love, raga-marga. Go on.

Pradyumna: "This devotional service is a sort of civilization. It is not simply inaction for people who like to be inactive or devote their time to silent meditation. There are many different methods for people who want this, but civilization of Krsna consciousness is different. The particular word used by Srila Rupa Gosvami is this connection is anusilana, or cultivation by following the predecessor teachers, or acaryas. As soon as we say 'cultivation,' we must refer to activity. Without activity, consciousness alone cannot help us.' "

Prabhupada: Yes. People say that inactivity, silence, that is perfection. But no. In bhakti cultivation, there is no such thing silence. Always active. The same example can be given that Arjuna... Arjuna became devotee not by silence, but by being active. Activity, spontaneous activity. "I have to do this. My Lord will be pleased. So I have to do this." Activity. But if I have no idea what is Lord, what does He want, how He's pleased, if we do not know all these things, naturally there will be no activity. But one who knows what is this Lord, what does He want, what is my relationship with Him, then there is activity. So actually, that bhakti, bhakti is not silence. Bhakti is activity.

Just like personally, up to seventy years, I was practically doing nothing. But at the age of seventy years, by the grace of God, Krsna, there was inspiration. I went to western countries. Not to sit down there silently. So bhakti, the path is not inactivity. Actual activity begins when one is situated on devotional service. It is explained in the Bhagavad-gita, brahma-bhutah prasannatma. When one is brahma-bhutah, self-realized, he's prasannatma, joyful, anandamaya. Brahma-bhutah prasannatma na socati na kanksati [Bg. 18.54]. He has no desire to fulfill, neither he has lamentation. Here, in the material world, we hanker after things which we do not possess. "I want this. I want that." And we cry when the thing is lost. Na socati. But a brahma-bhutah, when one is self-realized, when one knows that he's not this body, he's spirit soul, he's part and parcel of Brahman, at that time, he becomes joyful. Brahma-bhutah prasannatma na socati na kanksati, samah sarvesu bhutesu. And he sees everyone on the equal footing. Because Brahman-realized. He knows everyone is not this body. He's spirit soul, part and parcel of Supreme Brahman. This position, when one comes to this platform, brahma-bhutah stage, mad-bhaktim labhate param. That is the stage to be promoted to the Brahman activity.

The nirvisesa, impersonalists, they want to stop activity, but actually Bhagavan, Krsna, says that real activity begins when one is self-realized, one is situated in Brahman realization. Brahman realization does not mean to stop. Brahman realization means to act for Krsna, not for sense gratification. That is Brahman realization. Mad-bhaktim labhate param [Bg. 18.54]. And in that bhakti stage, bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. Actually, simply by executing devotional service, being freed from all material contamination, when one is engaged in devotional service, bhakti, that process, bhakti process can help one to understand what is God. Bhaktya mam abhijanati. It is not said that by karma, "karmana mam abhijanati." No. "Jnanena mam abhijanati." Abhijanati, tattvatah, if one wants to know God in truth, then he must take to devotional service. And this devotional service, actual devotional service begins when one is Brahman realized.

So one may argue, "Does it mean that all the bhaktas... We see they are not even educated... How he has realized Brahman?" That answer is given in the Bhagavad-gita that

mam ca avyabhicarini
bhakti-yogena yah sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
 [Bg. 14.26]

This very platform of serving Krsna, avyabhicarini, without any adulteration, means without any motive... When one is engaged in Krsna's service without any motive... Not that "I establish a Deity in the temple with a motive that people will come, will give money, and I shall make it a path of earning my livelihood." That is not devotion. Devotion is without any motive. Anyabhilasita-sunyam [Brs. 1.1.11]. So without any motive, when one is engaged in devotional service, that is brahma-bhutah stage. That is liberated stage. According to Bhagavata, liberation, mukti, means to be situated in one's constitutional position. That is called mukti. Muktir hitva anyatha rupam svarupena vyavasthitih [SB 2.10.6]. Hitva anyatha rupa.

Now because we are designated, we have got this body, designation, therefore we are situated in different positions. Somebody's working for his family. Somebody's working for his community. Somebody's working for his nation. But this is anyatha rupam. This is depending on the bodily designation. "I am American. I am Indian. Therefore I must sacrifice everything for my country, for my nation." This is anyatha rupam. And when we engage ourself that "I am Krsna's part and parcel. Krsna is my master. I am His eternal servant. I must work for Krsna." That is mukti. That is liberation. So anyone who is working for spreading Krsna consciousness, he has no other motive than to satisfy Krsna. He has no other motive than to satisfy the representative of Krsna. Therefore they are hitva anyatha rupam.

These European, American boys, they are working for Krsna. It is practical. They are not working for their community, country or nation. Neither Krsna is their God. According to common understanding, in the Dictionary it is said Krsna is Hindu God. But they are not working for Hindu God. They are working for Krsna. Krsna says that

sarva-yonisu kauteya
sambhavanti murtayah yah
tasam mahad-yonir brahma
aham bija-pradah pita
 [Bg. 14.4]

They have understood this philosophy that Krsna is neither Indian nor Hindu or this or that. Krsna is Supreme Personality of Godhead. He's father of everyone. They've understood in this spirit. Therefore they're working for Krsna. Without any motive. This is practical. Not only Europe and... Everywhere. Everywhere, all over the world. Why? Because Krsna consciousness is there in everybody.

Nitya-siddha krsna-bhakti. This devotional service of Krsna is dormant in everyone. It is, it has to be awakened. That's all. Sravanadi-suddha-citte karaye udaya. Simply by hearing, srnvatam sva-kathah krsnah punya-sravana-kirtanam [SB 1.2.17]. If you simply hear Bhagavad-gita, Srimad-Bhagavatam from the representative of Krsna... As Caitanya Mahaprabhu directed, bhagavata paro diya bhagavata sthane. One should hear about Bhagavata from the devotee. There are two kinds of Bhagavata, the book Bhagavata and the person Bhagavata. So we have to relish the Srimad-Bhagavatam, the contents of Srimad-Bhagavatam, from a devotee who is self-realized. Then it will be very nice. Satam prasangad mama virya-samvido bhavanti hrt-karna-rasayanah kathah. When you hear about Krsna from a Krsna devotee, it becomes very pleasing to the ear and the heart. Hrt-karna-rasayanah kathah. Therefore to become Krsna conscious, to become a devotee of Krsna... Tad-vijnanartham sa gurum evabhigacchet [MU 1.2.12]. Tad vidhi pranipatena pariprasnena sevaya. This is the process. So this Bhakti-rasamrta-sindhu is the science of devotional service. If one wants to become a devotee of Krsna, the Supreme Personality of Godhead...

When we speak of Krsna, Krsna means all Visnu forms, all Visnu forms. Ramadi-murtisu kala-niyamena tisthan nanavataram akarod bhuvanesu kintu, krsnah svayam samabhavad paramah puman yo [Bs. 5.39]. All incarnations, they are also Krsna, expansion of Krsna. But Krsna, this Personality of Godhead, Krsna, He's the Supreme Person. Isvarah paramah krsnah [Bs. 5.1]. So these things are explained in the Bhakti-rasamrta-sindhu, as they are in the Bhagavad-gita, Srimad-Bhagavatam. The summary, the juice of Srimad-Bhagavatam, Bhagavad-gita, devotional service is given in the Bhakti-rasamrta-sindhu. We have translated this book as Nectar of Devotion. And you'll be pleased to hear that in some of the universities in U.S.A. this book has been recommended as study book in the religious class. They're now reading regularly.

So we shall stop now. It is dark. There is no light. Hare Krsna. Thank you very much. (end)
The Nectar of Devotion -- Vrndavana, October 28, 1972

The Complete Science of Bhakti-Yoga. PART 5 B.

Pradyumna: (reading) "...may be divided into two classes: one class may be for achieving a certain goal, and the other may be for avoiding some unfavorable circumstances. In Sanskrit these activities are called pravrtti and nirvrtti, positive and negative action. There are many examples of negative action. For example, a diseased person has to be cautious and take medicine in order to avoid some unfavorable illness. Those who are cultivating spiritual life and executing devotional service are always engaged in activity. Such activity can be performed with the mind or with the, with the body or with the mind. Thinking, feeling and willing are all activities of the mind, and when we will do something, the activity comes to be manifest by the gross bodily senses. Thus, in our mental activities, we should always try to think of Krsna and try to plan how to please Him, following in the footsteps of the great acaryas and the personal spiritual master. There are activities of the body, activities of the different senses, and activities of speech. A Krsna conscious person engages his words in preaching the glories of the Lord. This is called kirtana. And by his mind a Krsna conscious person always thinks of the activities of the Lord as He is speaking on the Battlefield of Kuruksetra or engaging in His various pastimes at Vrndavana with His devotees. In this way, one can always think of the activities and pastimes of the Lord. This is the mental culture of Krsna consciousness."

Prabhupada: So Krsna consciousness is not inactivity. This we have discussed yesterday. Actually the activity is being influenced by the soul. But it is being expressed through intelligence, mind and body. The activities are coming from the spiritual platform, but because it is now contaminated by the material coverings, the activities are not very adjusted. Diseased activities. The thinking, feeling, and willing... This thinking, feeling, and willing now polluted on account of material coverings. Therefore we have to revert to the thinking, feeling, and willing by Krsna consciousness. As it is explained here, that we shall always think of Krsna's activities, we shall always feel for satisfying Krsna, and we shall always will to enact as He desires.

The same feeling... Nirbandhe krsna-sambandhe yukta-vairagyam ucyate. Srila Rupa Gosvami has given us two formulas how to become Krsna consciousness, or how to remain in Krsna consciousness. So one formula is that anasaktasya visayan yatharham upayunjatah. You should not be attached to the visayas. Just like we have got a tendency to construct a skyscraper building. As in your country, you do. So you should not attached to the skyscraper building, but you can utilize the tendency by constructing a big temple like skyscraper for Krsna. In this way, you have to purify your material activities.

Actually in pure Krsna consciousness there is nothing material. I have several times explained. Material activities means activities without Krsna consciousness. That is material activity. Just like we are speaking through this microphone. We do not reject it as material. We take it as spiritual. Because it is being used in spreading Krsna consciousness. Anasaktasya visayan yatharham upayunjatah. Yatha arhati, as it deserves. Because this microphone is made of material elements, earth, water, fire, air... But this, if we remember that these material energies, earth, water, air, fire, sky, even mind, intelligence, ego... Prakrti me, prakrti me bhinna astadha. They're also energies of Krsna. They're not separate from Krsna. Therefore if Krsna is spirit, then these so-called material elements, they are also spirit. But it is used as material because we do not remember the relationship of these material elements with Krsna. Therefore the conclusion is when we are forgetful of Krsna, then it is material. Otherwise, there is nothing as material. Everything is spiritual. Because brahmanah sakti.

It is described in the Visnu Purana. Eka-desa sthitasyagner jyotsna vistarini yatha, sarvedam brahmanah sakti... I just don't remember the whole verse. So everything, this is sakti-parinama-vada. Sakti-parinama-vada. Everything... Sarvam khalu idam brahma. Everything that we experience, that is manifestation of the energy of Krsna. Sarvedam akhilam jagat. Brahmanah sakti. Sakti and saktiman, they are not different. So if we accept everything as expansion of brahmanah sakti, energy of Krsna, and utilize it for Krsna, then there is nothing, such thing as material. Everything becomes spiritual. So if we think in that way, thinking, feeling, and willing, if we utilize our psychological activities in Krsna consciousness, then we keep steady in attached with Krsna. Yukta-vairagyam ucyate. Vairagya means renunciation. We do not require to renounce anything, provided we see everything dovetailed in Krsna consciousness. That is required. Go on.

Pradyumna: "Similarly, we can offer many services with our bodily activities, but all such activities must be in relationship with Krsna. This relationship is established by connecting oneself with the bona fide spiritual master who is the direct representative of Krsna in disciplic succession. Therefore the execution of Krsna consciousness activities with the body should be directed by the spiritual master and then performed with faith."

Prabhupada: Yes. We should not manufacture in our own way that: "This is Krsna's activity." It must be confirmed by the spiritual master. Srila Visvanatha Cakravarti Thakura has explained in his comment on Bhagavad-gita in connection with the verse vyavasayatmika-buddhih ekeha kuru-nandana... Vyavasayatmika-buddhih, niscayatmika-buddhih. Srila Visvanatha Cakravarti Thakura says that "Whatever order I get from my spiritual master, that is my life and soul. I must execute it thoroughly, without caring for my personal convenience or inconvenience. That is called vyavasayatmika-buddhi." Eka. We cannot manufacture anything as Krsna conscious activities, but we must be ready always to carry out the order of spiritual master who is representative of Krsna. Saksad dharitvena samasta-sastrair **. The spiritual master is recognized as the bona fide representative of Krsna. Saksad dharitvena. Therefore he should be offered respect as good as to Krsna. Yasya prasadad bhagavat-prasado **. And if we can please our spiritual master, then we please Krsna.

Just... Somebody says that "Krsna appeared five thousand years ago. He's no longer present. Then how we shall execute Krsna's order?" Krsna's order can be executed by executing the order of the spiritual master. Yasya prasadad bhagavat-prasado **. We cannot disobey. Yasyaprasadad na gatih kuto 'pi. This is the process. In Caitanya-caritamrta it has been very extensively explained what is the position of the spiritual master. But at the same time, the spiritual master does not accept himself as he's God or Krsna like the Mayavadis. No. the bona fide spiritual master always thinks of himself as the servant of the servant of the servant of Krsna. Gopi-bhartuh pada-kamalayoh dasa-dasanudasah [Cc. Madhya 13.80]. Not that "Because my disciples accept me as good as Krsna, and because my disciples offer me respect exactly he offers respect to Krsna..." That does not mean I am Krsna. I am servant of the servant of the servant of Krsna. This is the position. Go on.

Pradyumna: "The connection with the spiritual master is called initiation. From the date of initiation by the spiritual master, the connection between Krsna and a person cultivating Krsna consciousness is established. Without initiation by a bona fide spiritual master, the actual connection with Krsna consciousness is never performed."

Prabhupada: Yes. We must connect with the current. Just like you have heated your room with electrical wires, but if you do not touch it with the current going on, then simply electrical heating with not help you. Similarly, initiation is essential. Adau gurvasrayam. Srila Rupa Gosvami recommends in his Bhakti-rasamrta-sindhu for executing proper spiritual life, one must take shelter of the bona fide spiritual master. Tasmad gurum prapadyeta jijnasuh sreyah uttamam [SB 11.3.21]. Person who is actually interested in uttamam. Uttamam means transcendental. Udgata-tamam. After darkness. This material world is darkness. Tamasi ma jyotir gamah. The spiritual world is full of light. Therefore anything spiritual, that is called uttamam. There...

Krsna's another name is Uttama-sloka. Bhagavaty uttama-sloke bhaktir bhavati naistiki. Krsna does not belong to this material world. Only the fools and rascals, they think of Krsna having material body. Avajananti mam mudhah manusim tanum asritam [Bg. 9.11]. Krsna is always in His spiritual body, sac-cid-ananda-vigraha. Isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. Similarly, if we establish our bona fide relationship with the spiritual master, representative of Krsna, immediately our connection with Krsna becomes established. Go on.

Pradyumna: "The cultivation of Krsna consciousness is not material. The Lord has generally three energies, namely, the external energy, the internal energy, and the marginal energy. The living entities are called marginal energy and the material cosmic manifestation is the action of the external or material energy. Then..."

Prabhupada: So parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. The Supreme Absolute Truth, Personality of Godhead, has got innumerable, multi-energies. Out of that, learned scholars, devotees, they have divided the whole energy into three, external, internal, and marginal. So the living entities, they are production of the marginal energy. The living entity is energy, prakrti. Not the purusa. Purusa is Krsna. We are all prakrtis, all living entities. Prakrti means predominated, and purusa means predominator. Just like we see, ordinarily, husband and wife, the husband is predominator and the wife is predominated. Although there is no difference between husband and wife. They are one, divided into two. Similarly, prakrti and purusa, they are one. They are not two.

It is explained by Svarupa Damodara: radha-krsna-prakr..., pranaya-vikrtir hladini saktir asmad ekatmanav api pura deha-bhedo gatau tau. Radha-Krsna, They are one. But, although They are one, They bifurcated Themselves as Radha and Krsna. So there is no difference between Radha and Krsna. Radha is the superior energy, or spiritual energy. And Krsna is the energetic. Similarly, this material world is external energy. Similarly, the living entities, they're marginal energy, between the external and internal energy. The living entities are called marginal energy because the living energy has to act under another energy, that either material energy or spiritual energy. So when the living entity is under spiritual energy, that is his normal condition, and when he's under the material energy, that is his abnormal condition. We should always remember. Material energy means forgetfulness of Krsna. Just like in this material world, everything is there, but it is lacking in Krsna consciousness. You travel all over the world, you'll see there is profuse arrangement of sense gratification, but there is no arrangement for understanding Krsna. This is called material energy. But if you bring in Krsna in the so-called material energy, it becomes spiritual energy.

Therefore this Krsna consciousness movement is awakening that spiritual energy of the living entity. Mahatmanas tu mam partha daivim prakrtim asritah [Bg. 9.13]. The mahatma and duratma. What is the difference? The difference is the duratma is under the influence of external energy. Bahir-artha-maninah. Na te viduh svartha-gatim hi visnum durasaya ye bahir-artha-maninah [SB 7.5.31]. When we are too much engrossed with the concept of bodily life, "I am this body," "I am American," "I am Indian," "I am brahmana," "I am ksatriya," when we are influenced by the bodily concept of life, that is called material energy. And when we are influenced by the spiritual energy, we always think that "I am servant of the servant of the servant of Krsna." Gopi-bhartuh pada-kamalayoh dasa-dasanudasah [Cc. Madhya 13.80]. Naham vipro na ca nara-patir. "I am neither brahmana or ksatriya or vaisya and sudra or sannyasi or brahmacari." This, this is a verse given by Lord Caitanya Mahaprabhu. He denies any material designation, and He informs us also that jivera svarupa haya nitya krsnera dasa [Cc. Madhya 20.108-109]. When we feel actually that "I am eternal servant of Krsna," that is our liberation. Hitva anyatha rupam svarupena vyavasthitih [SB 2.10.6]. This is svarupa. When you are existing as servant of Krsna, then you are mukta, liberated. You haven't got to endeavor separately for becoming free or liberated. Go on.

Pradyumna: "Then there is the spiritual world, which is a manifestation of the internal energy. The living entities who are called marginal energies, energy, perform material activities when acting under the inferior, external energy. And when they engage in activities under the internal, spiritual energy, their activities are called Krsna conscious. This means that those who are great souls, or great devotees, do not act under the spell of material energy, but act instead under the protection of the spiritual energy."

Prabhupada: Hmm. Mahatmanas tu mam partha daivim prakrtim asritah [Bg. 9.13]. They do not act under the influence... Ordinary persons, they see that "Devotees are acting like us." No. Their activities are under the influence of spiritual energy. It, it, it looks similar like the karmis, jnanis, but bhaktas are different from karmis and jnanis. Jnana-karmady-anavrtam [Cc. Madhya 19.167]. They are not influenced by the tenets of jnana and karma. They are influenced by activities which can satisfy Krsna. Anukulyena krsnanusilanam. Anusilanam activities, culture. Anukulyena krsnanusilanam. So they are simply engaged in Krsna activities. Although it looks similar to the ordinary activities. Therefore they misunderstand. Just like Arjuna. Arjuna is fighting and another soldier is fighting the other side. But Arjuna's activities as soldier is devotional service. Because he's trying to please Krsna. Other side, they're fighting for their own interest, how to become victorious and take up the kingdom. That was their idea. Here, Arjuna, he did not like to fight, but when he understood that "Krsna desires this fighting," he engaged in it. Therefore his fighting was to satisfy Krsna, not to satisfy his senses. As it is explained in the Caitanya-caritamrta, to satisfy one's own senses, that is called kama, and to satisfy the senses of Krsna, that is called prema. That is the difference. Go on.

Pradyumna: "Any activities done in devotional service or in Krsna consciousness are directly under the control of spiritual energy. In other words, energy is a sort of strength and this strength can be..."

Prabhupada: This is spiritual energy. Just like Arjuna is fighting. That energy is inspired by Krsna. So Arjuna took it, "I must fight. Krsna wants it. I must satisfy Krsna." This is spiritual energy. Just see. The other party, they are also fighting in the same energy, but they have no Krsna consciousness. So to act in Krsna consciousness is nothing wonderful. Simply you have to divert the energy for Krsna. This is Krsna consciousness. Everyone has got energy, but when it is enacted for one's sense gratification, that is material. And when it is enacted for the satisfaction of Krsna, that is spiritual. Try to understand the difference between material and spiritual. Go on.
Pradyumna: "In other words, energy is a sort of strength, and this strength can be spiritualized by the mercy of both the bona fide spiritual master and Krsna."

Prabhupada: Guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. We have to acquire this energy through the mercy of guru and Krsna. So Krsna is within as caitya-guru, and when we are serious He comes out as the spiritual master. Siksa-guru, diksa-guru. So there is no difference between siksa-guru and diksa-guru and Krsna. Krsna manifests Himself externally as siksa-guru and diksa-guru. Go on.

Pradyumna: "In the Caitanya-caritamrta by Krsnadasa Kaviraja Gosvami..."

Prabhupada: (Hindi)

Pradyumna: "...Lord Caitanya states that it is a fortunate person who comes in contact with a bona fide spiritual master by the grace of Krsna. One who is serious about spiritual life is given by Krsna the intelligence to come in contact with a bona fide spiritual master, and then, by the grace of the spiritual master, one becomes advanced in Krsna consciousness."

Prabhupada: Yes. This is the statement in the Caitanya-caritamrta.

ei rupe brahmanda bhramite kono bhagyavan jiva
guru-krsna-krpaya paya bhakti-lata-bija
 [Cc. Madhya 19.151]

We are wandering in different species of life in different planets. Brahmanda bhramite kono bhagyavan jiva. Not all, fortunate. One must be very much fortunate to come in contact with Krsna and guru. So how that fortunate becomes possible? It is called ajnata-sukrti. Sukrti and duskrti, these two words are used in Bhagavad-gita. Na mam duskrtino mudhah prapadyante naradhamah [Bg. 7.15]. There is the word, duskrti. And sukrti. Catur-vidha bhajanti mam sukrti 'rjuna. So this sukrti, this fortune, there is a chance which is called ajnata-sukrti. Ajnata-sukrti means just like Krsna's representative is preaching all over the world, and if somebody comes in contact with that representative of Krsna, and satisfies him, he acquires some ajnata-sukrti. This is called ajnata-sukrti. He does not know what spiritual benefit he's achieving by serving the representative of Krsna. He does not know. But he acquires it imperceptibly. This is called ajnata-sukrti. So when ajnata-sukrti is accumulated, then he becomes fortunate. That is called kono bhagyavan jiva.

Just like Sukadeva Gosvami is describing about the cowherd boys who were playing with Krsna.

ittham (satam) brahma-sukhanubhutya
dasyam gatanam para-daivatena
mayasritanam nara-darakena
sakam vijahruh krta-punya-punjah
 [SB 10.12.11]

Krta-punya-punjah. These boys who are playing with Krsna as cowherd boys, they are not ordinary boys. Sukadeva Gosvami says. They are krta-punya-punjah. For many, many lives, they accumulated their pious activities and thus now they have got the association of Krsna to play with Him. Krta-punya-punjah. Similarly, these ajnata-sukrti, when they are accumulated... Just like you deposit in the bank, four annas, two annas. In this way, one day it becomes one hundred rupees. Similarly, these ajnata-sukrti, when they're accumulated, that makes the fortune of a person to associate with guru and Krsna.

ei rupe brahmanda bhramite kono bhagyavan jiva
guru-krsna-krpaya paya bhakti-lata-bija
 [Cc. Madhya 19.151]

mali hana sei bija kara aropana
sravana-kirtana-jale karaye...

So bija means seed. Bhakti-lata seed. Bhakti's compared just like a creeper. The creeper does not stand alone. It embraces another tree and then it grows. Similarly, bhakti-lata, bhakti always embraces the lotus feet of Krsna, and then grows. Therefore it is called bhakti-lata. So bhakti-lata-bija. If one is fortunate, by accumulating this imperceptible good activities, by association with devotees, then he gets this bhakti-lata-bija, the seed of bhakti-lata. So Caitanya Mahaprabhu recommends, mali hana bija kare aropana. Just like you get some nice seed of rose flower. So if you sow it on the ground, just becoming a nice gardener, and pour water, then it gradually grows. So we have to take the bhakti-lata-bija from the bona fide spiritual master, and sow it within the heart. Taj-josanad asv apavarga-vartmani sraddha bhaktir anukramisyati. And pour water. Just like simply sowing the seed is not your business is finished. You have to sow, you have to pour water. So what is that pouring water?

mali hana sei bija kare aropana
sravana-kirtana-jale karaye secana
 [Cc. Madhya 19.152]

This is the watering, hearing about Krsna, chanting about Krsna. So you take the bhakti-lata-bija from the spiritual master. That is called initiation. And develop it by pouring water of hearing and chanting. Then it will grow. One day it will grow so big that it will penetrate the walls of this universe. It will go to the spiritual world, and gradually go to the Goloka Vrndavana and catch up the lotus feet of Krsna, and then produce its fruits, and you will enjoy by eating the fruits. Go on. What is the time?

Devotee: Six o'clock Prabhupada.

Prabhupada: All right. Hare Krsna. (end)
The Nectar of Devotion -- Vrndavana, October 29, 1972

The Complete Science of Bhakti-Yoga. PART 5 C.

Pradyumna: (reading) Page xxi. "In the Caitanya-caritamrta, by Krsnadasa Kaviraja Gosvami, Lord Caitanya states that it is a fortunate person who comes in contact with a bona fide spiritual master by the grace of Krsna. One who is serious about spiritual life is given by Krsna the intelligence to come in contact with a bona fide spiritual master."

Prabhupada: Yes. Here it is stated, "It is..., it is a fortunate person." Not the unfortunate. "It is the fortunate person who comes in contact with a bona fide spiritual master." This question, we were just discussing before coming to the class, how to select a bona fide spiritual master. So that is not very difficult. Just like in our ordinary business life, we accept somebody as representative of the firm who is actually come, canvassing for the benefit of the firm. He's representative. Suppose he's representing some book seller, publisher, so he should canvass for selling the books published by his firm, not for anything else. Suppose he has taken the advantage of becoming representative of a business firm, but he's doing his own business. He's not bona fide. He's not bona fide. So real guru is Krsna. Krsna... Aham eva asam agre. Krsna existed before the creation. Then He made His representative, Brahma. Tene brahma hrda adi-kavaye. He instructed the original guru, Brahma. Because there was no other living creature, except Brahma, in the beginning of creation, and He instructed Brahma. Tene brahma hrda adi-kavaye. There are other versions in the Vedas, that He instructed Brahma. So therefore, the original guru is Krsna. The same guru, Krsna, is instructing Arjuna also. Krsna became guru of Arjuna. Arjuna accepted Him guru: sisyas te 'ham [Bg. 2.7]. Arjuna said, "Now I am not talking with You as friend, but I accept You as my guru." Therefore, by sastric conclusion, Krsna is the original guru. Who can deny it? Krsna is jagat-guru. He's guru of everyone, because everyone (is) accepting this authority of Krsna. Anyone is accepting the authority of Bhagavad-gita, he's accepting, imperceptibly, Krsna as guru. Therefore, bona fide spiritual master means who is representing Krsna. Who can deny it?

So to find out a bona fide spiritual master is not a very difficult job, because if one is representing guru, Krsna, then he must speak of Krsna, canvass for Krsna. What do you think, Visanji?

Indian man: Jaya, Maharaja.

Prabhupada: So that is bona fide guru. Where is the difficulty to find out a bona fide guru? Just like Caitanya Mahaprabhu. Caitanya Mahaprabhu said, yare dekha tare kaha krsna upadesa [Cc. Madhya 7.128]. Caitanya Mahaprabhu says that "You preach the words of Krsna." Therefore He's bona fide. Similarly, anyone who is representing Krsna and canvassing for Krsna, he's bona fide guru. Where is the difficulty? Is there any difficulty? Anyone can understand that if Krsna is the original guru, and if somebody's canvassing for Krsna, he's bona fide guru. If somebody canvassing for himself, he's not bona fide guru. So there is no difficulty to find out a bona fide guru, provided I am serious to find out a bona fide guru. But if I want something else... Because hrdy antah stho hy abhadrani. If in my heart there is something else, then I must be cheated by some..., somebody else who is not a bona fide guru. Ye yatha mam prapadyante tams tathaiva bhajamy aham [Bg. 4.11].

So to find out a bona fide guru, spiritual master, is not very difficult. It is very easy. Krsna says explicitly, evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]. This knowledge, Vedic knowledge, is received by parampara system
The Nectar of Devotion -- Vrndavana, October 31, 1972

The Complete Science of Bhakti-Yoga. PART 6.

This knowledge, Vedic knowledge, is received by parampara system. Just like Krsna said to sun-god,

imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha
manur iksvakave 'bravit
 [Bg. 4.1]

evam parampara-praptam
imam rajarsayo viduh
 [Bg. 4.2]

Krsna said that "This yoga system, first of all I explained to the sun-god, and he explained to his son, Manu, and Manu explained to his son, Iskvaku. In this way, by the parampara system, by the disciplic succession, the knowledge is coming." Sa kaleneha yogo nastah parantapa. But as soon as it began to be explained to others, without being in the disciplic succession, in the chain of disciplic succession, speaking the same truth, it becomes broken. Sa kaleneha yogo nastah. Yoga nastah. It is spoiled. If one does not come in the disciplic succession, he'll spoil the teaching. That is being done. So-called commentator, teacher of Bhagavad-gita, he does not come in the disciplic succession. He is self-made guru. Therefore he's not guru. Self-made guru cannot be guru. He must be authorized by the bona fide guru. Then he's guru. This is the fact. Here... Nobody can be self-made anything. A medical practitioner, he cannot become self-made, that "I have studied all the medical books in my home." No. "Have you ever gone to the medical college and taken instruction from the bona fide teachers?" Then, if you have got the certificate, then you are medical practitioner. Similarly, bona fide guru means he must be authorized by the superior guru. Just like Caitanya Mahaprabhu says, amara ajnaya guru hana tara' ei desa [Cc. Madhya 7.128]. He must receive the order from the superior. And the superior must be bona fide. Then he's bona fide, not self-made. Tasmad gurum prapadyeta jijnasuh sreya uttamam [SB 11.3.21]. The direction is that one must go to a guru. But who is guru? Sabde ca pare ca nisnatam brahmany upasamasrayam. These are the descriptions.

So to find out a bona fide guru is not difficult, provided one is bona fide to search out a guru. Therefore Caitanya Mahaprabhu said, guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. By the mercy of guru and Krsna... Because by the mercy of Krsna one gets a bona fide guru, and by the mercy of bona fide guru, one gets Krsna. This is the process. When I am actually serious to have connection with Krsna, Krsna is sitting in everyone's heart. Isvarah sarva-bhutanam hrd-dese 'rjuna tisthati [Bg. 18.61]. So Krsna can understand. We cannot hide anything from Krsna. That is not possible. Because Krsna is sitting side by side, just like two birds, sitting side by side. One bird is eating the fruit of the tree. Another bird is the witness. That is the Vedic version. So as soon as I become serious to know about Krsna, Krsna can understand, "Now My friend is very serious." So He will find out a bona fide guru for him. Therefore Caitanya Mahaprabhu says that guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. By the, by the double mercy... Krsna's mercy, and guru's mercy. If one is serious, Krsna is satisfied: "Now he's serious about finding out, about knowing Me." Then Krsna gives him direction that "Here is guru, My representative. You take shelter of him and you will get Me." This is the way.

That is explained in this..., that by the grace of Krsna, that it is a fortunate person. Fortunate person means he must be sincere, serious to know about Krsna. That is fortunate. Because our misfortune has begun by forgetting Krsna. Krsna bhuliya jiva bhoga vancha kare. When we desire to enjoy this material world, forgetting service of Krsna, that is the beginning of our misfortune. That is the beginning. Because as soon as I forget Krsna, that is the beginning of my misfortune. So in order to be, in order to become again fortunate, I have to become Krsna conscious. That is the way. The same... By some way or other... Anadi-bahirmukha jiva krsna bhuli gela ataeva krsna maya..., ataeva maya tare galila baddhiya (?). Some way or other, we forgot Krsna. Unfortunate because we are, even we have got this opportunity of remembering Krsna, we are trying to avoid Him. We are bringing so many nonsense things: "Why not this? Why not that? Why not...?" This is misfortune. Krsna says, sarva-dharman parityaja mam ekam saranam vraja. But we are presenting, "Why not this? Why not that? Why not this? Why not that?" this is our misfortune. Why? Krsna says, mam ekam. Why shall I try to put another alternative? Why? What is the reason? That is our misfortune. Krsna is offering the fortune. Sarva-dharman parityaja mam ekam saranam vraja. This is fortune. But I'll not take that. Krsna says, "Get up. Give up all other engagements. Simply take shelter of Me. I shall give you all protection." But I don't believe Krsna; therefore it is my misfortune. This fortune, to become fortunate and misfortunate... Just like in English word, "Man is the architect of his own fortune." Is it not? "Man is the architect of his own fortune." But if you, as you are architect of your own fortune, you are architect of your own misfortune also. So if you don't accept Krsna's advice, then you must consider yourself unfortunate. We should be cautious: "Why shall I become unfortunate? I must become fortunate." So that, to become fortunate, is not very difficult thing. All these Krsna consciousness people, they are fortunate. They have taken Krsna's advice as it is, without any change. They're fortunate. And that is being manifested, that they are fortunate.

So this is the process. By the grace of Krsna, if we are sincere and serious, then Krsna becomes kind upon us and gives direction: buddhi-yogam dadami tam. "I give them buddhi-yogam." Buddhi means intelligence. So here, everyone has got intelligence. At least, he thinks that he is very intelligent. Everyone thinks. Although he's fool number one, he thinks himself as very intelligent. Because intelligence is there. But when the intelligence is used for material fortune, that is unfortunate. When intelligence used for developing Krsna consciousness, that is fortune. So we can set up our own fortune or misfortune. The fortune means that we must be serious after hearing about Krsna. One must be serious. Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. So if we are intelligent, we should seriously think over this proposal. Why Krsna said, "Give up everything and surrender unto Me"? There is sufficient reason. If one has seriously studied Bhagavad-gita, there is sufficient reason to surrender unto God, unto Krsna. Everywhere. That... Those who are karmis, Krsna says unto them, yat karosi yaj juhosi yad asnasi kurusva tad mad-arpanam [Bg. 9.27]. Karmany evadhikaras te ma phalesu kadacana. This is for the karmis. And for the jnanis, bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. After many, many births, the so-called jnanis, when he surrenders unto Krsna, that is success. Sa mahatma su-durlabhah. Vasudevah sarvam iti. By culture of knowledge, by philosophical speculation, if one comes to this point, conclusion, that vasudevah sarvam iti [Bg. 7.19], Vasudeva, Krsna, is everything, then he's jnanavan, real jnanavan.  That is real... Jnane prayasam udapasya namanta eva. He must be submissive. That submissive means, "Yes, after cultivating knowledge, my Lord, Krsna, I have come to this conclusion, that You are the Supreme Absolute Truth. I bow down my head upon Your lotus..." That is real jnana. That is jnana. Otherwise, ajnana.

But they are accepting ajnana as jnana. To accept ajnana as jnana is the most unfortunate position. That is not jnana. Real jnana is how to surrender to Krsna. So this is jnana. For yogi, this instruction also is there. Karmi, jnani, yogi, and bhakta. There are four classes of men, transcendentalists. They're all transcendentalists, culturing spiritual... That's, that's all right. But even in the spiritual cultivation, there is superior, inferior. Not exactly superior or inferior, because that is the material. But still there are classification. This classification is ended when one comes to know Krsna. Yasmin vijnate sarvam evam vijnatam bhavanti. If one understands Krsna, then Paramatma and Brahman becomes automatically known. Sarvam evam vijnatam bhavanti. Just like if you have got 100,000 dollars, ten dollar is within it, fifty dollar is within it, five hundred dollars is within it. So in the Bhagavad-gita everything is discussed there, jnana-yoga, karma-yoga, dhyana-yoga, buddhi-yoga, so many yogas. But Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66], ultimately. That means, "If you surrender unto Me, all these yogas are included." All these yogas, karma-yoga, jnana-yoga, dhyana-yoga, all yogas are included. Yoginam api sarvesam [Bg. 6.47]. That we have to understand. We have to become fortunate to understand this philosophy. Krsne bhakti kaile sarva-karma krta haya. This, this philosophy... If, if one surrenders to Krsna, if one becomes Krsna conscious, then his karma-yogi, jnana-yogi, dhyana-yogi, hatha-yogi, everything..., everything is included there. He hasn't got to practice separately karma-yoga, dhyana-yoga, jnana-yoga, hatha-yoga. Everything is there. The hatha-yogis, they can display many wonderful things, but Krsna-bhakta, without endeavoring for all these things, Krsna can show many magic on his behalf. Why should he take trouble himself, to play the magic himself? Krsna will show how magical things are performed by the devotees. Krsna will show. Just like small child, he doesn't require to earn money for spending. If he's rich man's son, his father will take care of him. Similarly, a devotee does not endeavor to become expert in jnana-yoga, dhyana-yoga, hatha-yoga, this yoga. He depends on Krsna. And when some yogic, mystic power has to be shown, Krsna will show that. That is the process, bhakti-yoga. You take to Krsna, and everything will be done. Krsna, Krsna says, aham tvam sarva-papebhyo moksayisyami ma sucah: [Bg. 18.66] "Don't worry. I shall take care of you." So therefore the conclusion is that one who is fortunate, he can take to Krsna consciousness cent percent, without any deviation. That is wanted. Go on.

Pradyumna: "...then by the grace of the spiritual master, one becomes advanced in Krsna consciousness. In this way the whole jurisdiction of Krsna consciousness is directly under the spiritual energy -- Krsna and the spiritual master. This has nothing to do with the material world. When we speak of Krsna, we refer to the Supreme Personality of Godhead along with His many expansions."

Prabhupada: Yes. Krsna is not alone. Just like when we speak of "the king," although it is singular number, "king" means there are so many others. There is the queen, there is the minister, there is the secretary, there is the commander-in-chief, there is bodyguards, there are so many other things. Similarly, when we speak of Krsna, Krsna means His expansions. He has got different types of expansion -- svamsa and vibhinnamsa. Svamsa expansion is Visnu-tattva. Krsna is the original person. Aham sarvasya prabhavah mattah sarvam pravartate [Bg. 10.8]. All others... Just like Visnu, Narayana, or demigods, all others, they are all expansions of Krsna. We are also expansions of Krsna; we living entities, we are vibhinnamsa. Mamaivamsa. Krsna says mamaivamsa. Jiva-loka, jiva-loke, "The all these living entities, they are My part and parcel." We are also expansion of Krsna, or the demigods, they're also expansions of Krsna. The Visnu-tattva, They're also expansions of Krsna -- everyone. So Krsna means including His expansion, including His energies, including His personal paraphernalia, including His dhama -- everything. That is Krsna. Ramadi-murtisu kala-niyamena tisthan [Bs. 5.39]. Tisthan means continuing to exist. Ramadi-murtisu kala-niyamena. With His expansions, svamsa expansions, vibhinnamsa expansions.

So Krsna is not alone. Krsna is not nirakara. Krsna is not impersonal, because He has got so many personal associates. Nityo nityanam. All these personal associates, they're individual persons. We are all person. You are person, I am person. We are all individual. I have got my individual opinion; you have got your individual opinion. Oneness means when these individual opinions are coincided in the matter of surrendering to Krsna; that is oneness. Oneness does not mean that all these individuals become one, homogeneous. No. They keep their individuality, but they become one in the service of Krsna. That is oneness. Now everyone is working for his sense gratification, personal. When everyone becomes agreed that "We shall satisfy Krsna," that is oneness. That is oneness. One nation. We can understand: one family. One family means they're individual persons, but they're working for the interest of the family -- all of them combinedly, conjointly, working. Similarly, they're working conjointly for the society, or they're working conjointly for the community, or conjointly working for the nation. That is oneness. When we speak, "We are Indian nation, oneness," that oneness does not mean that every individual Indian has become homogeneous with other Indians. No. Every Indian is an individual person, but he has sacrificed his individuality and engaged himself for the service of the country. That is national consciousness. Similarly, Krsna consciousness. As there is national consciousness, community consciousness, family consciousness, so many other consciousness, similarly, Krsna consciousness means all persons agree to work for the satisfaction of Krsna. That is Krsna consciousness. That is oneness. Oneness does not mean we lose our individuality. Sometimes, individually we fight. Just like in the legislative assembly, our representative, M.P.'s, they go and fight. There is a deliberation. But that purpose is to serve the country. Therefore, instead of the difference of opinions, they agree to work in this way. That is legislative assembly. Similarly, individuality there must be always, but when we find out a one means to satisfy Krsna, Krsna consciousness, to satisfy Krsna, that is oneness. Ekatvam anupasyatah [Iso 7]. Eka. That is ekatvam. Why a... In other words, ekatvam... This is the version of the Isopanisad, ekatvam anupasyatah. Ekatvam anupasyatah. Ekatvam, at the same time, anupasyatah. That means we are all spirit soul. We are part and parcel of Krsna. That is anupasyatah. And on this basis, when we find ekatvam, oneness, that is the platform of peace, that "We are all servants of Krsna." Caitanya Mahaprabhu advised this, jivera svarupa haya nitya krsna dasa [Cc. Madhya 20.108-109]. When we feel that "Eternally I am servant of Krsna, you are servant of Krsna," that is ekatvam. Not that we become a lump of thing. No. Impersonality cannot be... Personality cannot be changed. Jiva-loke. Mamaivamso jiva-bhutah jiva-loke sanatanah [Bg. 15.7]. This individuality is sanatana, eternal. But when we disagree to serve Krsna, that is asanatana, not sanatana. That is artificial.

So here in this material world, we have disagreed to serve Krsna. Therefore the whole proposal is again agree to serve Krsna. Sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. This is real philosophy. We disagreed; therefore we came into this material world, and we are fighting with one another. Now again the proposal is, agree to this oneness, ekam. Then there will be peace. Jnatva mam santim rcchanti. These things are there.

bhoktaram yajna-tapasam
suhrdam sarva-bhutanam
jnatva mam santim rcchati
 [Bg. 5.29]

We are becoming leaders, the friend of the people. But we are not friend of the people. Krsna is the friend of... Suhrdam sarva-bhutanam. If I simply say that "I am your friend in this sense that I deliver the message to you that 'Krsna is your best friend.' I do not... I am friend so far I am giving you this information. But actual friend is Krsna," suhrdam sarva-bhutanam, so this is friendship. If one preaches Krsna consciousness and teaches everyone that Krsna is your best friend... He does not say, "I am your best friend." "I am your best friend in this sense that I am giving you this information." Actually, Krsna is your best friend. What can I do? I am a teeny living entity. What can I do for you? I be..., may become your friend, but when you are in danger, I cannot give you any protection. Krsna can give you protection. This is real friendship. He does not take himself. He always carries the message only. Ya imam mad-bhaktesu abhidasyati. Simply our business is to carry the message of Krsna. Then we are friend. Otherwise we are not friend. We may pose to become friend, but we are not friend because we do not know how to benefit the friend. Sometimes we mislead him.

Therefore our business is to point that "Krsna is your friend." Suhrdam sarva-bhutanam [Bg. 5.29]. "He's the proprietor. Don't claim your proprietorship. You are not proprietor. You are falsely claiming; because what you are claiming as your property, it will be taken away by Krsna at the time of your death. Everything will be finished." Mrtyuh sarva-haras ca aham, Krsna says. Mrtyu... Krsna says, "I am death when I take away everything from the person -- his life, property, body and everything." Actually, we claim, "This is my property." This is moha. Aham mameti [SB 5.5.8]. Lokasya janasya moho 'yam. This is friendship, to educate people that "You are not proprietor. Krsna is proprietor. You are not enjoyer. Krsna is enjoyer. You are seeking out friends to give you protection. Krsna is the supreme friend who will give you protection." If we spread this message all over the world, then I am friend of Krsna, I am friend of the persons. Otherwise, I am not friend, because I cannot become friend. I can simply carry... Just like post peon give you five thousand rupees, delivers. He does not deliver. Somebody else is delivering. He's simply carrying. That's all. Similarly, if we simply carry the message of Krsna as it is, we become perfect. It is not very difficult. If I simply carry the message of Krsna, where is the difficulty? Everything is there. Krsna has said everything. Krsna says, man-mana mad-bhakto mad-yaji mam namaskuru. We carry this message. Just always think of Krsna, always offer obeisances to Krsna, become a devotee of Krsna. Man-mana, think of Krsna always. We have to carry this message. Where is the difficulty?

So to become a bona fide spiritual master, there is no difficulty, if you, simply, if we carry the message of Krsna as it is, without any adulteration. So we must find out a person who is actually bona fide spiritual master by this test, that he's not, I mean to say, adulterating Krsna's message. He's not playing havoc with the message of Krsna in order to introduce himself, his person. He's simply presenting the message of Krsna as it is. Then he's spiritual master. Nobody else.

Thank you very much. (end)
The Nectar of Devotion -- Vrndavana, November 1, 1972

The Complete Science of Bhakti-Yoga. PART 6 B.

Pradyumna: (reading:) "...Krsna we refer to the Supreme Personality of Godhead, along with His many expansions. He is expanded by His plenary part and parcels, His differentiated parts and parcels, and His different energies. Krsna, in other words, means everything and includes everything. Generally, however, we should understand Krsna to mean Krsna and His personal expansions. Krsna expands Himself as Baladeva, Sankarsana, Vasudeva, Aniruddha, Pradyumna, Rama, Nrsimha, and Varaha, as well as many other incarnations and innumerable Visnu expansions. These are described in the Srimad-Bhagavatam to be as numerous as the uncountable waves. So Krsna includes all such expansions, as well as His pure devotees. In the Brahma-samhita it is stated that Krsna's expansions are all complete in eternity, blissfulness, and cognizance. Devotional service means to prosecute Krsna conscious activities which are favorable to the transcendental pleasure of the Supreme Lord Krsna, and any activities which are not favorable to the transcendental favor of the Lord cannot be accepted as devotional service."

Prabhupada: So Krsna does not mean alone. Krsna is not imperson. He's person, and He expands in so many persons. Eko bahu syam. He is one, but He expands Himself to innumerable forms. The Visnu forms, They are known as svamsa. And the servitor forms, the living entities, they are also expansion of Visnu, part and parcel, differentiated, vibhinnamsa. So everything -- expansion of Krsna. Parasya brahmanah saktih. Parasya brahmanah saktih sarvedam akhilam jagat. Whatever we see, experience within this world, within this universe, they're simply expansion of the energy of Krsna. Just like fire has got two energies, heat and light, similarly Krsna is expanding by His two energies, the material energy and the spiritual energy. So this material world is expansion of His material energy, and we are marginal We are also energy. We are not energetic. We are not purusa. We are prakrti.

In the Bhagavad-gita the living entities have been described as prakrti. Apareyam itas tu vidhi me prakrtim para. After describing the material energies -- earth, water, air, fire sky, mind, intelligence, ego -- Krsna says apareyam, all these energies, separated energies, material energies, they are apara, inferior. But that is also Krsna's energies. Inferior means not actually inferior, because they, there cannot be anything inferior which is emanating from Krsna. The inferior in this sense: by our absence of Krsna consciousness. Because we have come here, in this material world, to enjoy to satisfy, sense satisfaction, sense gratification, we have made it inferior. Otherwise it is not inferior. One who knows how to utilize this energy, for him, it is not inferior. Nirbandha-krsna-sambandhe yukta-vairagyam ucyate. One who does not know how to utilize this material energy for the purpose of Krsna, for them, it is inferior. Otherwise, advaya-jnana, absolute... Idam hi visvam bhagavan ivetarah. Narada Muni has described before Vyasadeva: idam hi visvam bhagavan ivetarah. It appears like different, but actually Krsna... A maha-bhagavata... This is the vision of maha-bhagavata, not ordinary man. Maha-bhagavata... Sthavara-jangama dekhi tara murti [Cc. Madhya 8.274]. A maha-bhagavata sees a tree or an animal or a... He does not see the form but he sees his ista deva murti; he sees there Krsna. Actually, Krsna is there as Paramatma. So he sees Paramatma. He does not see the external body. So Krsna's two energies... Inferior means where Krsna consciousness is almost absent. That is inferior. When there is Krsna consciousness, that is no more inferior; that is superior. So Krsna says, apareyam itas tu vidhi me prakrtim para. After all, any energy, prakrti... So the Mayavadi philosophers mistakes to elevate the living entities to the standard of purusa, the Supreme. But actually it is not so. It is prakrti. Prakrti means predominated and purusa means predominator. And actually, that is our position. We are not predominator. Artificially I am thinking that I am predominator. That is my illusion. I am not predominator. Nobody's predominator. Predominator is Krsna. Mattah parataro nanyat kincid asti dhananjaya. He's predominator. Aham sarvasya prabhavo mattah sarvam pravartate [Bg. 10.8].

So prakrti and purusa... Krsna is purusa. Purusam sasvatam. Arjuna has described, purusam sasvatam. Param brahma param dhama pavitram paramam bhavan, purusam sasvatam adyam [Bg. 10.12]. "You are the original purusa, enjoyer." That is Krsna consciousness. If we know that Krsna is the original person, enjoyer, and we are simply enjoyed... We are meant for being enjoyed, not to take the post of enjoyer. Here, in this material world, everyone is artificially trying to become enjoyer, both men and women. But that is illusion. Nobody's enjoyer. Bhoktaram yajna-tapasam sarva-loka-mahesvaram [Bg. 5.29]. The supreme enjoyer is Krsna. So just like prakrti-purusa, we can get one idea, husband and wife. Husband is purusa, wife is prakrti. So if the wife is faithful, always trying to serve the husband, always to make her husband pleased, and husband takes care of the wife for all her necessities of life, as that home life becomes very beautiful and happy, similarly, Krsna is the Supreme Purusa, enjoyer. We living entities, if we simply try to serve Him and make Him happy, as the gopis did, then it is very congenial atmosphere as it was in Vrndavana. Everyone is serving Krsna. Everyone is trying to please Krsna. The birds, the beasts, the trees, the land, the water, the cowherd boys, the gopis, Krsna's father, mother, elderly people -- everyone -- the central point is Krsna. That is Vrndavana. So we can have Vrndavana anywhere and everywhere. Vrndavana is not that limited. It is not material. As Krsna is not limited... Krsna says in the Brahma-samhita, goloka eva nivasaty akhilatma-bhutah [Bs. 5.37]. Just like Krsna says that patram puspam phalam toyam yo me bhaktya prayacchati, tad aham asnami [Bg. 9.26]. Now, one can say that "Krsna is far, far away in the Goloka Vrndavana. How He will eat?" That is material conception. Krsna can eat even He is in Goloka Vrndavana, provided the foodstuff is offered by a devotee. Yo me bhaktya prayacchati. It is a question of bhakti. Then Krsna eats. Krsna is present in His Goloka Vrndavana, in His dhama. He does not go out, but His expansion goes out and takes, accepts the service of the devotee. This is the bhagavat-tattva-vijnanam. One should understand the bhagavat-tattva-vijnanam. It is a science, how He takes... We have got our limited sense that "I am sitting here." If you offer my foodstuff some yards off from me, I cannot reach, because I am limited. But Krsna can expand His hand. He Himself comes. Svayam eva sphuraty adhah. Krsna becomes manifest to the devotee. Atah sri-krsna-namadi na bhaved grahyam indriyaih, sevonmukhe hi jihvadau [Cc. Madhya 17.136]. When one becomes devotee, beginning from the tongue, jihvadau, by chanting Hare Krsna mantra, sevonmukhe hi jihvadau, svayam eva sphuraty adhah, He becomes revealed. Yei nama sei krsna. That is the perfection of chanting without any offenses. Then you'll find the name is not different from Krsna. When you are chanting, you'll find Krsna is dancing on your tongue. This is the conclusion.

So we have to learn how to chant. Therefore in the sastras, in the Puranas, the ten kinds of offenses are described. And Srila Jiva Gosvami has given very much stress to avoid these offenses. Suddha-nama. In the beginning we cannot chant pure form of the name, because we are accustomed... But still, by chanting process, then it becomes namabhasa, almost pure. Abhasa means just like before sunrise, you find the darkness is off, but it is not sunlight. It is different from sunlight, but still, there is the dawn, you can see everything distinctly. Similarly, first there is offensive name and, if you avoid, avoid the ten kinds of offenses, then gradually it becomes namabhasa. And Srila Haridasa Thakura has said, Namacarya, that by namabhasa, one becomes liberated. There was some argument with Haridasa Thakura and one brahmana in the office of Raghunatha dasa Gosvami's father, uncle. So there were some high level talks on this namabhasa. So by namabhasa one becomes liberated. By chanting Hare Krsna mantra offensive, one becomes materially happy or distressed, but when one comes to the stage of namabhasa, he becomes liberated. And when he chants pure name, there is Krsna-prema. Just like Rupa Gosvami: he was chanting. We are also chanting. But we are not in the stage of Rupa Gosvami or Sanatana Gosvami and Haridasa Thakura. Actually, if we come to that stage then there will be Krsna-prema, love of Krsna. Just like Rupa Gosvami said that "What shall I chant with one tongue and two ears? If there were millions of tongues and trillions of ears, I could chant something." And we cannot finish even sixteen rounds, because we have not created our taste for chanting. Still we are in the namaparadha stage. But don't be disappointed. Go on chanting. You'll come to the right position, namabhasa, then suddha-nama. Everything requires gradual development.

So this nama is also another incarnation of Krsna. Nama-rupe kali-kale krsna-avatara. Name is... Because name and Krsna is not different. Abhinnatvad nama-naminoh. There is no difference. Here, in the material world, there is difference between the name and the substance, but advaya-jnana, in the Absolute world there is no such distinction. The name and the person, the same, identical. So actually, when we chant Hare Krsna mantra, we directly associate with Krsna, because name is the incarnation of Krsna. Nama-rupe krsna-avatara. Therefore, if we are sensible, then we should take very much respectful attitude to the name, because name and Krsna, the same. Suppose Krsna comes here. How much respectful we shall be, immediately. So similarly, when we chant Hare Krsna mantra, we should know Krsna is there. Therefore we should be very much cautious and respectful, not neglectful. That is offense. That is offense. If you become inattentive, that is offense. You should know this. Try to avoid. Krsna is giving us chance to meet Him in so many ways: nama, rupa, lila, parikara, vasistha. He is giving us chance in the form of name, in the form of Deity, in the form of His pastimes, in the form of His paraphernalia. Just like this Vrndavana. Vrndavana is as good as Krsna. Caitanya Mahaprabhu has said. It is not my manufacture. Aradhyo bhagavan vrajesa-tanayas tad-dhama vrndavana. As Krsna, the Brajendra-nandana Hari, Krsna, as He is worshipable, similarly His dhama is worshipable. We should be very much respectful to Vrndavana-dhama; otherwise we'll be offender. Dhamaparadha. Dhamaparadha. If we remain in Vrndavana we should know that we are living with Krsna. And how much we should be cautious, how much we should be careful if we are actually understand what is dhama. Dhama is also Krsna. If in the dhama we commit sinful activities, then we are, what is called, suiciding, committing suicide. It is a fact.

You know the story of Yamala-arjuna. So they were given the place in the dhama, Vrndavana-dhama, as a tree, but they had to waste time for so many hundreds years. Although there is guarantee, anyone who is in dhama, he'll get the shelter of the lotus feet of Krsna, but not... Why should we waste your time to become a tree or a monkey or a hog or a dog? Don't waste. You should be very careful. Don't commit any offense in the dhama. Then one life is sufficient to go back to home, back to Godhead. Tyaktva deham punar janma naiti mam eti kaun... [Bg. 4.9]. If you actually live in Vrndavana carefully, without committing any offense and sinful life, then in this life you are going to Krsna. Krsna says, janma karma me divyam yo janati tattvatah. To live in Vrndavana means to know Krsna -- how He appeared there, how He played here, how He executed His pastimes here. Janma karma divyam. These are all celestial, all transcendental. Jaya radha-madhava kunja-vihari.

So this is Vrndavana life of Krsna. So if we know Krsna, tattvatah... This tattvatah we discussed this morning.
manusyanam sahasresu

kascid yatati siddhaye
yatatam api siddhanam
kascit vetti mam tattvatah
 [Bg. 7.3]

So those who are living in Vrndavana, they should try to understand Krsna tattvatah. That is their business. Not that take advantage of Vrndavana and make some anyabhilasa, jnana-karma. No. That means we are wasting time. You'll get the chance because you have come to Vrndavana. Vrndavana's so powerful. But if we commit offense and sinful activities, it will be delayed. My Guru Maharaja used to say that "Don't waste time. Don't wait for another life. In this life, finish this business, to understand Krsna, and go back home, back to Godhead." That is required. If one is businessman... Just like in business they want to execute business free, finish the business very quickly, similarly, because we see that such a devotee like Bharata Maharaja, because he was little attached to a calf, a deer calf... What is called?

Devotee: Fawn.

Prabhupada: Fawn. Yes. So he had to take the life of a deer next life. Just see. Such a great devotee, but because he was a little attached... Yam yam vapi smaran loke tyajaty ante kalevaram [Bg. 8.6]. So we should be very careful that even in Vrndavana, if we miss the point, if we are attached to something, then we have to accept another life, either as beast or tree. Of course, the chance will be given to become a tree and beast in Vrndavana. That is also profitable, because next life, he's going back to home, back to Godhead. But why should we waste another life in this way? So Krsna-nama rupe-avatara. So we should respect chanting of Hare Krsna mantra with very care, carefulness, cautious so that we may not commit any offense. Then your business is successful. Namnad balad yasya hi papa-buddhih. If somebody thinks that "I am living in Vrndavana. I am chanting Hare Krsna mantra. So if I do something sinful, what it will do...?" Eka nama, krsna-name yata papa kare, papi haya tata papa karite naraya (?). "So what sinful I am doing? A little sinful..." Yes, little sinful will be excused. But if it is done not willingly, but if you commit sinful activities willingly, daily, then you'll be punished. That is laws of nature. Even if you are bhakta. You'll be given chance, but you'll have to be punished. So therefore we must be very careful. We are chanting Hare Krsna mantra means dealing with Krsna directly. Therefore we must be very careful, cautious, respectful. Then it is nice, it is success. Read. Next.
The Nectar of Devotion -- Vrndavana, October 30, 1972


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