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Mental equilibrium is to fix the mind on Lord Krishna.
Mere peacefulness without Krishna consciousness
is dull and useless state of mind.

Discipline means first to control one`s own senses.
If one wants to discipline one`s children, disciples
or followers without controlling one`s own senses,
one becomes a mere laughing stock.

Tolerance means to patiently endure unhappiness,
such as that provoked by the insults or negligence of others.
One must also sometimes accept material inconvenience
to carry out the injunctions of the scriptures,
and that unhappiness also must be patiently endured.

Truthfulness means that one should speak in a pleasing way
so that there will be a beneficial effect.
If one becomes attached to pointing out the faults of others
in the name of truth, then such fault-finding
will not be appreciated by saintly persons.

Cleanliness means to give up material attachment,
not merely to frequently clean one`s body.

Real modesty is to be disgusted with improper activities.

Steadfastness means to control the tongue and the genitals.

Austerity means to give up lust and sense gratification
and to observe prescribed vows such as Ekadasi.
It does not mean inventing whimsical methods
for torturing the material body.

Beauty is to possess good qualities such as detachment.

Real happiness is to transcend material happiness and unhappiness.

Real misery is to be implicated in searching for sex pleasure.

Real education means to give up the false idea
that anything is separate from Lord Krishna, the source of all potencies.

Real charity means to renounce all aggression toward others.
If one gives money to charitable causes but at the same time
engages in exploitative business enterprises or abusive political tactics,
one`s charity is worth nothing at all.

Real wealth is to be religious.

Real heroism is to conquer one`s lower nature.
Certainly everyone likes to propagate his own fame as a brilliant person,
but everyone is also subjected to lust, anger, greed and so forth.
Therefore one has to conquer these lower qualities.

Real renunciation means to give up one`s false sense of proprietorship
over one`s family, and not just giving away material objects.

Equal vision means to give up jealousy and envy and
to recognize the existence of the soul within every material body.
One must also see the true spiritual equality of all living entities and all situations.

Real religious renunciation means that one should serve saintly persons
who enlighten us with spiritual knowledge.

A fool is one who identifies with the material body and mind.

A wise person is one who knows the process of freedom from bondage.

The wrong path is sense gratification by which the consciousness is bewildered.

The real path in life is that which leads to Lord Krishna.

The purpose of life is to transcend materially good and bad qualities
and come to the liberated platform of pure Krishna consciousness.

bhave bhave yathā bhaktiḥ
pādayos tava jāyate
tathā kuruṣva deveśa
nāthas tvaḿ no yataḥ prabho

O Lord of lords, O master, please grant us
pure devotional service at Your lotus feet, life after life.

nāma-sańkīrtanaḿ yasya
sarva-pāpa praṇāśanam
praṇāmo duḥkha-śamanas
taḿ namāmi hariḿ param

I offer my respectful obeisances unto the Supreme Lord, Hari,
the congregational chanting of whose holy names
destroys all sinful reactions, and the offering of obeisances
unto whom relieves all material suffering.

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Replies to This Discussion

"The Complete Science of Bhakti-Yoga PART 1" BY SRILA PRABHUPADA .




Pradyumna: (reading) "A living entity is offered a particular type of body as a result of his action in the present body. These activities are taken into account by superior authority known as daiva, or the authority of God. This daiva is explained in the Bhagavad-gita as the prime cause of everything, and in the Srimad-Bhagavatam it is stated that a man takes his next body by daiva-netrena, which means by the supervision of the authority of the Supreme. In an ordinary sense, daiva is explained as destiny. Daiva supervision gives us a body selected from 8,400,000 forms. The choice does not depend on our selection, but is awarded to us according to or destiny."
Prabhupada: So material rasas. That is being experienced in different types of body. Just like somebody wants to taste fresh blood, flesh and blood. So he's given the next life a body like a tiger, like a other carnivorous animal, and he tastes very nicely blood and flesh. Nature gives all the facilities.

prakrteh kriyamanani
gunaih karmani sarvasah
ahankara-vimudhatma
kartaham iti manyate
[Bg. 3.27]

Prakrti, nature is doing everything. I am desiring something. That means I am contacting, contacting the certain type of the modes of material nature. This is also explained in the Bhagavad-gita: karanam guna-sangah asya sad-asad-janma-yonisu. Sad-asad-janma-yoni. Yoni means the source of birth. Mother is called yoni, and father is called bija. Yatha yoni yatha bijam. According to bijam and according to yoni, we get body. So why you are getting different types of body? Karanam guna-sangah asya. He is contacting a particular type of the modes of material nature. There are three modes of material nature: sattva-guna, rajo-guna, tamo-guna. So if I am associating with sattva-guna, then next life, I'll get a sattva-guna body. Urdhvam gacchanti sattva-stha. [Bg. 14.18] Sattva-guna body means higher standard of life. So similarly, if I am associating with the modes of passion, then I'll get a body, next life, passionate. If I am associating with ignorance, tamo-guna, jaghanya-guna-vrtti-stha adho gacchanti tamasah. Tamasah. Tama-vrtti. The jaghanya, the lowest. There are so many varieties of life. So those who are associating with tamo-guna, drinking, flesh eating, smoking, illicit sex, gambling... These are the association of tamo-guna. Yatra papas catur-vidha. Where there are four kinds of sinful activities. So intoxication is sinful activities. That is tamo-guna. Associating with tamo-guna. So jaghanya-guna-vrtti-stha adho gacchanti tamasah. Those who are associating with tamo-guna, their vrtti, their habits, are very abominable. Jaghanya. Therefore adho gacchanti. They go downwards.

In this way, everyone is enjoying a particular type of rasa, material rasa... and nature is offering him a particular type of body. Deha-yogena dehinam. We can enjoy a particular type of rasa... Just like the hogs. They are relishing the rasa of stool very nicely. You give them nice food, they'll not take. They'll prefer to taste the stool. Why? Because he has been offered a particular type of body. And this particular type of body has been offered to him, karanam guna-sangah asya... He has associated with jaghanya, tamo-guna, abominable tamo-guna. Therefore he has developed a body of a hog, and tasting the juice of stool. This is the way of transmigration of the soul. Actually, it is the living spirit soul, either hog or dog or a brahmana or a candala or a cow. This is simply a covering, or... Just like we cover ourself in dream. That is subtle covering. Similarly, this is also covering. In the Vedas it is said, asango hy ayam purusah. Actually, the living entity, the spirit soul, is neither hog, neither dog, nor brahmana, nor this, nor that. It is simply a covering. But this covering is developed by our association with the particular type of modes of nature. Karanam guna-sangah asya sad-asad-janma-yonisu.

But in this life, if we develop Krsna consciousness by association of devotees... As Narottama dasa Thakura has sung, tandera carana-sevi-bhakta-sane vasa. One's aim of life should be to serve the acaryas. Acarya upasanam. So our acarya in the Gaudiya Vaisnava Sampradaya, the sri-rupa sanatana bhatta-raghunatha, sri-jiva gopala-bhatta dasa-raghunatha, the Six Gosvamins, and if we associate with them... this book, Nectar of Devotion, Bhakti-rasamrta-sindhu, if you read regularly, try to understand, this means you are associating with Srila Rupa Gosvami directly. And if you act accordingly, then you are serving their lotus feet. Tandera carana-sevi-bhakta-sane vasa. And unless you are associated with devotees, you will not be able to understand the import of the writings of Srila Rupa Gosvami. Caitanya Mahaprabhu's secretary, Sri Svarupa Damodara, recommended one brahmana, bhagavat para giya bhagavat sthane. Bhagavat... He, he came to Caitanya Mahaprabhu to read some poetry he had written, but it was the system that unless anything written... There were many devotees. Caitanya Mahaprabhu was living at Puri, Jagannatha Puri. So many devotees from other provinces used to come and visit. And some of them wrote some poetries. But all of them, first of all, would be tested by Svarupa Damodara. And then he'll be allowed to go before Caitanya Mahaprabhu and read it. That was the system. Because people do not know siddhanta. General people. Those who are advanced devotee, they know siddhanta, the conclusion. In the Caitanya-caritamrta, therefore, it has been advised,

siddhanta baliya citte na kara alasa
iha haite krsne lage sudrdha manasa
[Adi 2.117]

If you neglect siddhanta, conclusion, given by the acaryas, then you will misunderstand Krsna. Krsna, therefore Narottama dasa Thakura says... These are the evidences.

rupa-raghunatha-pade haibe akuti
kabe hama bhujhaba se yugala-piriti

Narottama dasa Thakura, such an exalted acarya, he's teaching us, "Don't try to understand yugala-piriti, the love affairs between Radha and Krsna, concoctedly, by your own concoction." No. You should first of all try to serve the Six Gosvamis, rupa-raghunatha-pade haibe akuti, how they are directing. Just like this Bhakti-rasamrta-sindhu. Srila Rupa Gosvami is not teaching in the beginning the loving affairs of Radha-Krsna. No. He's training, first of all, the reader, the devotee, how to become first of all pure devotee.

anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama
[Brs. 1.1.11]

First of all, he's trying to bring the devotee to the standard devotional service. Vidhi-marga. Then gradually, when he becomes accustomed, then raga-marga will be revealed. Raga-marga is not artificial. It becomes, svayam eva sphuraty adhah. Sevonmukhe hi jihvadau... [Brs. 1.2.234]. Everything, devotional relationship with Krsna, you cannot establish artificially. Everyone has got a particular relationship with Krsna in his original constitutional position. That will be revealed gradually as you advance in devotional service in the prescribed rules and regulations as they are directed in the sastras and by spiritual master. When you are trained up properly, you come to the platform of raga-marga, then your devotional si... That is called svarupa-siddhi. Svarupa-siddhi. So svarupa-siddhi is attained at a certain stage. Just like svarupa-siddhi... The desire for sex life is there in every human being, but when the boy and the girl come to the mature stage, it become manifest. It is, is not learned artificially. Similarly, the raga-marga, svarupa-siddhi, becomes revealed or manifest. Sravanadi-suddha-citte karaye udaya. Udaya. This very word, udaya, is used. Just like sun. Sun becomes visible when the sun rises automatically. You cannot force the sun to rise at dead of night. That is not possible. Sun will rise. You just wait. When the time will be right, morning, six o'clock, you'll find the sun.

Similarly, the devotional service, we have to execute with patience, with enthusiasm. Utsahat dhairyat niscayat tat-tat-karma-pravartanat. We must be enthusiastic that we... "I shall engage myself very nicely in Krsna consciousness movement." That is first qualification, enthusiastic. Dullness will not help you. You must be very enthusiastic. My Guru Maharaja used to say, prana ache yara sei hetu pracara. A preacher can, a person can become a preacher if he has got life. A dead man cannot become a preacher. So you must be very enthusiastic that "I shall preach the glories of the Lord to my best capacity." It is not that one has to become very learned scholar to become a preacher. Simply it requires enthusiasm, "My Lord is so great, so kind, so beautiful, so wonderful. So I must speak something about my Lord." This is the qualification, enthusiasm. You may not know Krsna very perfectly. It is not possible to know Krsna very perfectly. Krsna is unlimited. We cannot know Krsna cent percent. That is not possible. But Krsna reveals as far as possible you can understand. So if we are sincere servant of Krsna, utsahan, and if we serve patiently, then Krsna reveals.

The example is given in this connection. Just like a girl is married. Generally, a girl wants a child. But if she wants a child immediately after marriage, that is not possible. She must wait. She must serve her husband nicely. Utsahan dhairyat tat-tat-karma-pravartanat. Just like a faithful wife. Time will come she will become pregnant and she will have child. So niscayat means... Just like the girl must know because she's married, because she has got a husband, that there must be a child. It is a fact. It may be little later. Similarly, when you have entered into devotional service, bhakti-yoga, bhakti-marga, your success is assured, provided you are enthusiastic and patient. Not that "Immediately I want a child," "Immediately I become fully Krsna consciousness and perfect." No. There may be so many imperfections. Because we are in the imperfect atmosphere. But patiently, if you go on executing your duties in devotional service as it is directed in the sastras and confirmed by the spiritual master, then rest assured that your success if guaranteed. This is the way. Utsahan dhairyat tat-tat-karma-pravartanat. You must execute the duties.

Just like we have asked our students to finish sixteen rounds chanting minimum. Sixteen rounds is nothing. In Vrndavana there are many devotees, they chant 120 rounds. Like that. So sixteen rounds is the minimum. Because I know in the Western countries it is difficult job to finish sixty-four rounds or 120 rounds, like that. Minimum sixteen rounds. That must be finished. Tat-tat-karma-pravartanat. This is the direction. Observing the regulative principles. In this way, we must be abiding by the direction of the spiritual master and the sastra. Then rest assured. Success if guaranteed. Go on reading, next.

Pradyumna: "If our body at present..."

Prabhupada: Bring the light. Hm. Go on.

Pradyumna: "If our body at present is engaged in the activities of Krsna consciousness, then it is guaranteed that we will have at least a human body in our next life."

Prabhupada: So one thing is guaranteed. If you engage in Krsna consciousness and suppose you do not become perfectly mature, some way or other, you fall down... We should not fall down. Because if we have got enthusiasm and patience, we shall not fall down. But suppose we fall down. Sastra says, tasya abhadra abhud amusya kim. There is nothing inauspicity because whatever you have done sincerely, that is recorded in the book. In the Krsna's book. Krsna has got accountant. He keeps nice account of the activities of His devotees. That's a fact. Just like the nondevotees' accounts are kept by Yamaraja for punishment. Similarly, devotees' accounts are kept by Krsna, personally. Ye yatha mam prapadyante tams tathaiva bhajamy aham [Bg. 4.11]. Unless he keeps account, how He says, "I respond to the devotee to the proportionate surrender"? Ye yatha mam prapadyante. The real business is surrender to Krsna. If we surrender immediately, cent percent, then Krsna also gives you the result immediately, cent percent. Krsna says,

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisya...
[Bg. 18.66]

If Krsna relieves me from all kinds of sinful activities, then where is my miserable condition of life? Miserable condition of life is for them who are enjoying or suffering... There is no question of enjoyment. But it sometimes taken, enjoyment. The fruitive action, the result of fruitive action. So a devotee does not enjoy anything or suffer anything. Because a devotee does everything for Krsna. So therefore for his personal self, there is no question of karma-phala. That is confirmed in the Bhagavad-gita: yajnarthe karma anyatra karma-bandhanah. If you act for Krsna, that is nice. If you act otherwise, then it is karma-bandhana. Yajnarthe karma anytra. Anyatra. Anyatra means except Krsna consciousness activities, the activities of the karmis and the jnanis and the yogis, they are all karma-bandhana, bound up. Suppose karmis, they are going to the heavenly planet or higher planetary system for getting higher standard of life, to take birth by pious activities in nice family, to become rich. But that is bandhana. That is bondage.

Similarly, the so-called mukti, jnanis, they merge into the existence, Brahman existence, of the Supreme Personality of Godhead. Nirbheda-brahmanusandhana. Nirbheda, without any distinction, enter, merge into the Brahman. That is also bandhana, bondage. Why? Because we find in the sastras: aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. Aruhya krcchrena param padam. Param padam means brahma-pada, to merge into the effulgence, brahmajyoti. That is called param pada. According to Vaisnava, param pada means to go to Vaikuntha or Goloka Vrndavana and be engaged as servant, eternal servant of the Lord. But according to the jnanis, the param pada means merge into the effulgence of brahmajyoti. Sastra says that aruhya krcchrena param padam [SB 10.2.32]. To go to that param padam, that is also not very easy. Krcchrena. Severe austerities and penances, one has to undergo to merge into the Brahman effulgence. Therefore you'll find, the Mayavadi sannyasis, their stricture is very rigid. They must take bath thrice in, in a day and lie down underneath a tree and... Their renunciation is very rigid. Of course, those who are strictly following. In our Brahma, Vaisnava sannyasa, there is little leniency. Because they live in Krsna, so there is no need of very strict, rigid following. Although it is stated that they should live like this. But there is leniency. But Mayavada, they are very rigid in their principles of sannyasa life. That is called aruhya krcchrena. Krcchrena, with great difficulty, they merge into the Brahman effulgence. Aruhya krcchrena param padam [SB 10.2.32]. They attain in the perfectional stage. Not perfectional. Param padam. In the spiritual realm. But patanty adhah. Again falls down. Again falls down means because in the effulgence there is no varieties. The example is just like you have got a nice sputnik or, what is called...?

Indian man: Apollo. Apollo.

Prabhupada: No, no. By which they go?

Indians and Devotees: Rocket.

Prabhupada: Rocket, rocket. You have not very nice rocket running at the speed of eighteen thousand miles or twenty-five thousand miles per hour. But you may go. If you don't take, if you don't get shelter in some planet... Just as they're going in the moon planet, but do not get shelter and come back, similarly, supposing they are getting shelter, but that shelter is not very secure. They again come back. So without shelter, how long you can fly in the sky? The sky is unlimited. You can fly on your sputnik or capsules, but if you don't get the shelter in some planet, then again you come back to your place. So this is... The same example is given in the Bhagavata: aruhya krcchrena, with great scientific method you can go up. But if you don't get a shelter, then you come back again on this planet. Similarly, the nondevotees, the impersonalists, they undergo severe penances and austerities undoubtedly, and they rise up to the brahmajyoti... Aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. From there, he again falls down. Same example. Why? Anadhrta-yusmad-anghrayah. Because they did not care for the shelter under the lotus feet of Krsna, therefore they have to come back again to this material world.

That is practically experienced. We have seen many, many great sannyasis. They give up this world and take sannyasa for merging into Brahman, but later on they come back again to the material activities for opening hospital, schools, and philanthropic work. Why? Because they could not get there. In their so-called Brahman realization, they could not get any pleasure. Therefore they come down again to the material activities. You have left this material world as brahma satyam jagan mithya. Then why you come back again to this mithya world, to open hospitals and schools? The reason is they could not get any pleasure in so-called Brahman-realization. Therefore they come back to give food to the poor, to open hospital, philanthropic work. So...

Indian Devotee: (in background) Haribol! Nitai Gaura Haribol!

Prabhupada: Therefore...

Devotee: (Hindi -- Jaya Radhe!)

Prabhupada: Therefore, if you stick to Krsna consciousness, you will enjoy blissful, transcendental blissfulness. Then you'll not be attracted with this humanitarian work or philanthropic work. Param drstva nivartate [Bg. 9.59]. In the service of the Lord, there are so much pleasure, transcendental pleasure. Just like in the life of Gosvamis, we find:

tyaktva turnam asesa-mandala-pati-srenim sada tucchavat
bhutva dina-ganesakau karunaya kaupina kantasritau
gopi-bhava-rasamrtabdhi-lahari-kallola-magnau sada
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

They gave up their ministerial posts. Tyaktva turnam asesa-mandala-pati-srenim sada tucchavat. Most insignificant. They gave up their ministerial posts. And they became mendicants. Tyaktva turnam asesa-mandala-pati-srenim sada tucchavat bhutva dina-ganesakau karunaya kaupina-kantasritau. Became very poor, voluntarily mendicant. It is very difficult. If one changes his dress artificially by imitating Rupa Gosvami, he cannot stay. He'll have to take to sex pleasure and intoxication to keep himself fit for bhajana. No. But the Gosvamis, they did not take into sex pleasure or intoxication. They were merged into the ocean of the dealings of the gopis with Krsna. Gopi-bhava-rasamrtabdhi-lahari. There is a... Lahari. There is a flow, constant flow of waves, in the ocean of loving affairs between Krsna and the gopis, So they were merged into that. Therefore this renunciation, this material renunciation, did not affect. Otherwise, if one artificially renounce this material world, and he does not get real shelter unto the lotus feet of Krsna, he'll fall down. That's a fact. Aruhya krcchrena param padam tatah patanty adhah anadrta-yusmad-anghrayah [SB 10.2.32]. So if you want to stay attached to the lotus feet of Krsna, then you must always keep yourself busy in the transcendental loving service of Lord.

Thank you very much. [break]

>>> Ref. VedaBase => The Nectar of Devotion -- Vrndavana, October 20, 1972



The Nectar of Devotion
--
Vrndavana, October 21, 1972


Prabhupada:...meeting, that just now I have received one newspaper cutting. This is from South Africa. What is the city's name?

Devotee (1): Durban, Durban.

Prabhupada: Durban. So these two young gosvamis, they are preaching very successfully in South Africa. And another news I have got. Where it is from...?

Devotee (1): From Satsvarupa...

Devotee (2): Midwest.

Prabhupada: Midwest of America. Another two gosvamis, they are having very successful meeting in midwest America. The, in South Africa, they're, boys... What is the age of Rsi Kumara?

Devotee (1): Twenty.

Devotee (2): Twenty.

Prabhupada: Yes. His age is only twenty years. Rsi Kumara Gosvami left and Haridasa brahmacari. They have come to South Africa to spread the word, "Krsna message for S.A." South Africa. So by the grace of Lord Caitanya, the message of His Lordship is going on nicely all over the world. And you are also members of the Society. Try to preach this message. Prthivite ache yata nagaradi grama. And you will get strength. The more you preach. Because in the Bhagavad-gita, the Lord says,
na ca tasmat manusyesu
kascit me priya-krttamah
ya imam mad-bhaktesu
adhidasati... (?)

Anyone who is preaching the message of Lord Caitanya or Lord Krsna, the same thing... There is no difference. Krsna said that sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. This is Krsna's. Krsna's message. And Lord Caitanya says, yare dekha tare kaha krsna upadesa [Cc. Madhya 7.128]. So there is no difference. Krsna's upadesa is to everyone that everyone should give up all nonsense type of occupation... Kamais tais tair hrta-jnanah yajante anya-devatah [Bg. 7.20]. Those who are attached to the worship of demigods, they have been condemned by Krsna: hrta-jnanah. Srila Visvanatha Cakravarti Thakura has commented on this word, hrta-jnanah: nasta-buddhayah, "those who have lost their all intelligence." So our Krsna consciousness movement is preaching the same as Lord Krsna said and as Lord Caitanya said. Lord Krsna said that "You surrender." He asked everyone, not only Arjuna. Through Arjuna, He spoke to everyone. Kaunteya pratijanihi na me bhaktah pranasyati [Bg. 9.31]. He was preaching His own word through Arjuna. And Caitanya Mahaprabhu, He's Krsna Himself. He's preaching the same message as devotee. So our business is to preach this same message through the mercy of Sri Caitanya Mahaprabhu. Sri Caitanya Mahaprabhu says, yare dekha tare kaha krsna upadesa [Cc. Madhya 7.128]. So if we follow Caitanya Mahaprabhu...

To follow Caitanya Mahaprabhu means to follow the six Gosvamis. This is called parampara system. Evam parampara-praptam imam rajarsayoh viduh [Bg. 4.2]. If we follow the parampara system... The same message, what Krsna said, that is also said by Caitanya Mahaprabhu, that is also said by the Gosvamis. Sri Rupa Gosvami says, yena tena prakarena manah krsna nivesayet. Somehow or other, try to induce people to become Krsna conscious. This is Gosvami's, Rupa Gosvami's message. Where you are sitting, this is Rupa Gosvami's place. So Caitanya Mahaprabhu also says the same thing. Yare dekha tare kaha krsna upadesa [Cc. Madhya 7.128]. So these boys, Rsi Kumara Gosvami and others, Satsvarupa Gosvami, Hrdayananda Gosvami, they're preaching the mes..., same message, Krsna message. In the paper: "Krsna message in South Africa." "Krsna message in South Africa." This is very encouraging, that Krsna message is being spread as Caitanya Mahaprabhu desired. Yare dekha tare kaha krsna upadesa [Cc. Madhya 7.128]. This is very encouraging. So all of you... Of course, Caitanya Mahaprabhu entrusted the matter to all Indians, especially.

bharata-bhumite manusya-janma haila yara
janma sarthaka kari' kara paropakara
[Cc. Adi 9.41]

The best welfare activity is spreading this Krsna consciousness movement. So it was entrusted to the, to all Indians. Any Indian who has taken birth as human being, it is the duty of him to spread Krsna consciousness. But anyway, although there is only one Indian, (laughter) you follow, and, and spread this message extensively. After this urja-vrata, you'll also spread this Krsna consciousness move..., message.

The Krsna consciousness message is krsnas tu bhagavan svayam [SB 1.3.28]. There is no other Bhagavan. Bhagavan means full of six opulences. So Krsna is completely, cent percent full of all opulences. Even Narayana, He is ninety-six percent. And Lord Siva is eighty-four percent. And Brahma is seventy-eight percent. These are calculated by the Gosvamis. So Krsna is cent percent Bhagavan. And Krsna says in the Bhagavad-gita, mattah parataram nanyat [Bg. 7.7]. Nanyat. Nobody. So simply you have to... Just like our little girl, Sarasvati, she also preaches. She goes to some friend. She asks, "Do you know what is Krsna?" If he says "No, I do not know very much." So she says, "The Supreme Personality of Godhead." That's all. This is preaching. It is not difficult. Simply, just like the child, you go everyone, talk to everyone that "Krsna is the Supreme Personality of Godhead." That's all. Everyone can do it. It is not very difficult. You believe it. You be convinced on the statement that Krsna is the Supreme Personality of Godhead. Isvarah paramah krsnah [Bs. 5.1].

Isvara means controller, governor. So there are governors, many governors in your country, but there are not supreme governor. Everyone is governor. You are also governor, or isvara, controller. But not the supreme controller. Our message is that here in this material world, there are many controllers, many governors, many isvaras, but nobody is the supreme isvara. Supreme isvara means He has no controller over Him. He has no controller over Him. He's the supreme controller. Here, everyone is controller, but he has got another controller over him. But even big, big demigods... Just like Indra, Candra, Surya, Vayu, Varuna, they have also controller. Even Lord Brahma. He's also controlled. Only Krsna or Krsna-tattva, Visnu-tattva, He's not controlled. He's the supreme controller. So,

isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
[Bs. 5.1]

This is our message. So read. Why don't you keep open? No. There is no other copy? Go on. Go on. Read. [break]

Pradyumna: "...in bhakti-rasa can be understood by a serious student upon studying The Nectar of Devotion. Adoption of bhakti-rasa, or Krsna consciousness, will immediately bring one to an auspicious life, free from anxieties, and will bless one with transcendental existence, thus minimizing the value of liberation. Bhakti-rasa itself is sufficient to produce a feeling of liberation because it attracts the attention of the Supreme Lord, Krsna."

Prabhupada: Yes. People generally think that liberation is the ultimate goal or the full achievement. But liberation is a very insignificant thing in the presence of devotional service. Therefore Bhagavata says, dharmah projjhita-kaitavah atra. Dharma artha kama moksa [SB 4.8.41, Cc. Adi 1.90]. Moksa means liberation. So Bhagavata says that dharma artha kama moksa, they are thrown away from the study of Srimad-Bhagavatam. And Sridhara Swami confirms it: atra moksa-vancah-paryantam nirastam. A devotee is above the point of liberation. The devotional service is called pancama-purusartha. Sri Caitanya Mahaprabhu has given His opinion: prema pumartho mahan. Not dhara is pumarthah. Our ultimate goal of life is neither dharma, or artha, religiosity, economic development, kama, sense gratification, and moksa, liberation.

So people are very busy for economic development. They think that is the highest goal of life. To get money somehow or other; and then, after getting money, to satisfy the senses. And when they are defeated in satisfying senses, defeated... Defeated means everyone is trying to satisfy his senses to the greatest extent. Unfortunately, maya will now allow him to do so. Daivi hy esa gunamayi mama maya duratyaya [Bg. 7.14]. Therefore Bhagavata says, parabhavas tavad abodha-jatah. Parabhavah. The karmis who are trying to satisfy their senses to the highest limit, they are being defeated. It cannot be. Nobody's satisfied with the senses, to the greatest extent. In Europe and America, this can very practically experienced. Many, many, old, very rich men, seventy-five years old, seventy years old, they're still going to the club for satisfying the senses. That means the sense satisfaction business cannot be completely done even to the point of death.

There are many stories. We have got practical experience that Akbar Shah inquired from his, one of his very confidential ministers that "How long a man is sexually inclined?" So the minister replied that "Up to the point of death." He replied. The Akbar did not believe it. But the minister sometimes took him to a man who was goi..., just going to die, and the minister requested Akbar Shah to get with him his young daughter. So when the Akbar Shah and his daughter was entering, the man on the death bed, he was looking to the young girl, not to the Akbar. So he pointed out, "Just see." And he was convinced, "Yes." So the sex life is so strong that you cannot be satisfied. If you re..., remain in material existence, then this sex desire will never be satisfied. But it can be satisfied only when you come to Krsna consciousness. This Yamunacarya has said,

yad-avadhi mama cetah krsna-padaravindayoh
nava-nava-(rasa)-dhamany (udyatam) rantum asit
tad-avadhi bata nari-sangame smaryamane
bhavati mukha-vikarah susthu nisthivanam ca

Sri Yamunacarya says, "Since I have been engaged in serving the lotus feet of Krsna, from that time I do not any more have any desire for sex life. Even if I do remember of sex life, I want to spite on it." So this is the result. Krsna is Madana-Mohana. Madana-Mohana. Madana, Cupid, he agitates everyone for sex life. But if we actually be attached to see the beauty of Krsna then we shall never be enamored by the arrows of Cupid. Param drstva nivartate [Bg. 9.59]. So... What is the subject matter?

Pradyumna: "...thus minimizing the value of liberation."

Prabhupada: So this is the position of the materialistic person. Therefore sometimes they take to the path of rejection, giving up. Brahma satyam jagan mithya. They come, by knowledge, by advancement of knowledge. But sometimes that also becomes failure. Even liberation. I have several times explained that many persons on the platform of liberation also falls down. Aruhya krcchrena param padam tatah patanty adhah anadrta-yusmad-anghrayah [SB 10.2.32]. One who does not take shelter of the lotus feet of Krsna, even he is raised to the platform of liberation, there is chance of fall down. Aruhya krcchrena param padam. Param padam means liberation, not material platform, but param padam. spiritual platform. Spiritual platform means liberation. So unless one is attached to... Aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32], why they fall down? Anadrta-yusmad-anghrayah. One who neglects to worship the lotus feet of Krsna, even he is on the liberation platform, mukti, there is chance of falling down. And there are many examples. Go on.

Pradyumna: "Bhakti-rasa itself is sufficient to produce a feeling a liberation because it attracts the attention of the Supreme Lord, Krsna."

Prabhupada: Yes. As soon as you are engaged in the service, loving service of the Supreme Personality of Godhead, immediately you feel liberation. This is practically. When you are fully engaged in Krsna consciousness, even if you walk on the street, you'll feel that "I am separate from these persons. I am in a, I am walking on a different path." This is the feeling. Bhaktih paresanubhavah. This is bhakti. Paresanubhava. You'll anubha..., you will experience yourself. That is the test. If you experience yourself that "I am different from these persons," then where is the attachment for material things? So that is the test; how much you have become advanced in devotional service, you can experience yourself. The example is given: Just like a hungry man, if he's given food, if he eats, then he experiences himself that he's getting strength, his hunger is being satisfied. The, these things will be experienced. He hasn't got to take certificate from others, "Whether I am advancing in spiritual consciousness, Krsna consciousness." He'll feel himself. Bhaktih paresanubhava viraktir anyatra syat. This is the test.

Just like Gosvamis, the six Gosvamis. They were ministers. How they gave up their lucrative service, engagement? Tyaktva turnam asesa-mandala-pati-srenim sada tucchavat. They gave up their minister, high posts, association of aristocratic families, mandala-pati-srenim. They were, themselves, not only mandala-pati, great leaders, but they were associate with great leaders. But they gave up everything. Why? Param drstva nivartate. They found something better in Krsna consciousness. Therefore they were able to give up. Just like you are. You are. European and American boys, you were accustomed to better, comfortable life. I know. But you have given up your better, comfortable life, and you have learned, or you are satisfied lying down on the floor, without any bedding. How you have been practiced to it? Because you are trying to find out a better engagement. Param drstva nivartate [Bg. 9.59].

Sometimes in your country, they are surprised how we are living without furniture. Because without furniture, living is impossible. Sometimes in the beginning, when I was accommodated in some apartment, the landlord used to inquire, "Oh, where is your furniture?" So they do not know they don't require furniture. We can lie down anywhere. It doesn't matter whether in a nice apartment or on the, underneath a tree. That doesn't matter. So how these things happen? Unless one becomes little advanced, one has got little taste in devotional service, they cannot give up these material comforts. The Gosvamis are the best example. They were coming from very, very aristocratic family. They were, they did not join the Caitanya Mahaprabhu's movement out of poverty-stricken. No. All of them, six Gosvamis... Just like Rupa Gosvami, Sanatana Gosvami, they were very, very big men, ministers, very rich men. Similarly, Raghunatha dasa Gosvami. He was the only son of his father and uncle. And at that time his father and uncle had twelve lakhs of rupees income. So you cannot imagine what is the exchange of twelve lakhs of rupees five hundred years ago. So very rich man. Similarly, Sri Jiva, Gopala Bhatta, and Sri Jiva Gosvami. He was the jewel of all learned philosophers. That is acknowledged even by the greatest philosophers of the world.
The Nectar of Devotion -- Vrndavana, October 21, 1972

"The Complete Science of Bhakti-Yoga PART 2" BY SRILA PRABHUPADA .



So these six Gosvamis, they were not ordinary men, but still, for Caitanya Mahaprabhu's service, they left everything. Tyaktva turnam asesa-mandala-pati-srenim sada tucchavat bhutva dina-ganesakau karunaya kaupina-kantasritau. So krsna-bhakti, devotional service of Krsna, is so exalted that a devotee can kick out even mukti. They do not want. A devotee doesn't want. Just like Caitanya Mahaprabhu says,

na dhanam na janam na sundarim
kavitam va jagadisa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki (tvayi)
[Cc. Antya 20.29, Siksastaka 4]

So devotional service, this line of activities should not be taken for some material gain. This is not bhakti. Bhakti must be pure, cent percent pure, free from all material desires, free from the resultant action of jnana and karma. Anyabhilasita-sunyam jnana-karmady-anavrtam [Brs. 1.1.11]. In other words, if you are actually a devotee, you'll have no more interest with these material desires. Material desires means dharma artha kama moksa [SB 4.8.41, Cc. Adi 1.90]. They're all material desires. Sri Caitanya-caritamrta Kaja, Krsnadasa Kaviraja Gosvami... Of course, it is spoken by Caitanya Mahaprabhu.

bhukti-mukti-siddhi-kami sakali asanta
krsna-bhakta niskama ataeva santa
[Cc. Madhya 19.149]

That is the test of krsna-bhakta. He has no desire. He does not want to exchange anything by serving Krsna. That is not pure devotion. You can exchange. You can get the result. Therefore sastra has recommended, Bhagavata has recommended,

akamah sarva-kamo va
moksa-kama udara-dhih
tivrena bhakti-yogena
yajeta paramam purusa
[SB 2.3.10]

Akama. Akama means these devotees who have no desire. Anyabhilasita-sunyam [Brs. 1.1.11]. That is called akama. And others are kama, not akama. Others, who? Bhukti-mukti-siddhi-kami. Those who are desiring for material gain, bhukti, and those who are desiring after mukti, liberation. They are also kami. And those who are desiring after siddhis, yoga-siddhi. Anima-laghima-siddhi. So all of them are kamis. They are not akama. Therefore Bhagavata says, akamah sarva-kamo va moksa-kamah [SB 2.3.10]. Sarva-kama means karmis.

The karmis have no end to their desires. "Bring money, bring money, bring money, bring money." You have seen. You have got good experience in your country. Millionaires, multi-millionaires, still working hard: "Where is money? Where is money?" Diva carthehaya rajan kutumba-bharanena va [SB 2.1.3]. These materialistic persons, they are engaged at night either by sleeping or by sex indulgence. Nidraya hriyate naktam vyavayena ca va vayah. They are wasting their time, valuable time of this life either by sleeping or by sex at night. This is their night's business. And what is day's business.? Diva carthehaya rajan. In the daytime, simply walking or running by cars. We have seen in your country. there are flyways and always cars, hundreds and thousands of cars. Sometimes I think that so many cars are going this way, and so many cars are going this way. Why they not settle up their business by telephone, that "I do here your business", "I do here,"? (laughter) But that is not possible. Because it is karmi, all of them running this way, whoosh-whoosh, and there is accident. Yes. So many thousands. How many thousands, they die every year? There is statistic. Yes.

So this world, material world is like that. So diva carthehaya rajan kutumba-bharanena va [SB 2.1.3]. And as soon as they get money, they want to purchase. The wife says, "I want so many, so much, so many dollars for my, this purpose." "All right, take it." The children says... Therefore in the Bhagavata they are called svajanakhya-dasyu. Dasyu means burglars. So the wife and children, they are legitimate burglars. Yes. If somebody takes your money from the pocket, he becomes pickpocket, criminal, but if your wife takes it away, you very become pleased. "Oh, how my wife is nice." (laughter) So they are called svajanakhya-dasyu. It is taken as love. "How much my wife loves that (s)he is taking all my money from pocket." (laughter) So diva carthehaya rajan kutumba-bharanena va [SB 2.1.3]. This is the occupational duties of the materialistic person. But a Krsna conscious person is not like that. They say that. Caitanya Mahaprabhu says, the ideal Krsna conscious Personality of Godhead, the Supreme Personality of Godhead, Krsna... Krsna... Sri... Krsna-caitanya-namne. Vande maha pu... What is that sloka? Krsna, krsna-caitanya-namne.

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

He is Krsna. Simply He has taken the name, Krsna Caitanya. Otherwise how one could give krsna-prema? Krsna-prema can be given by Krsna. Nobody else. So namo maha-vadanyaya. This is the first verse, sloka uttered by Srila Rupa Gosvami when he met Lord Caitanya Mahaprabhu at Prayaga, modern Allahabad. Prayaga is also named there. So he offered his prayer like this: namo maha-vadanyaya krsna-prema-pradaya te [Cc. Madhya 19.53]. He understood that "Here is the incarnation of God who is the most munificent." Mu..., most munificent. Other incarnation of God... Even Krsna could not give krsna-prema. He simply ordered that "You surrender unto Me." Not that "You take Krsna, love of Krsna." No. He did not give. Therefore Lord Caitanya Mahaprabhu came, Krsna came again that "I did not give My love." So He came as Caitanya Mahaprabhu. Anarpita-carim cirat karunayavatirnah kalau. Anarpita-carim cirat. In other incarnation, the Lord, Ramcandra or Lord Krsna, They did not give... Of course, those who were devotee, they automatically... But Their purpose was different. Paritranaya sadhunam vinasaya ca duskrtam [Bg. 4.8]. But Caitanya Mahaprabhu, incarnation of Godhead. Krsna, He specially came to distribute krsna-prema. That is a special significance of Lord Caitanya Mahaprabhu.

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

So we shall always... You have taken the path of Caitanya Mahaprabhu. He will bless you if you sincerely stick to His principle, Caitanya Mahaprabhu. Then by His grace, you'll be able to preach His message as these boys... They have been given sannyasa in very, I mean to say, minor age, and still, they are doing very nice. You are, all of you, you are very minor age. But take this Krsna consciousness. Caitanya Mahaprabhu also Himself took sannyasa at the age of twenty-four years. It is not that one has to accept sannyasa in ripe old age like me, seventy years or seventy-five years. Not that. Caitanya Mahaprabhu set up the example, that for Krsna's service one can take sannyasa at any time. So He did it by His personal example. Tyaktva turnam... There is a verse. Just now I forget. That Caitanya Mahaprabhu gave up His opulent family life. When He was... He took sannyasa. At that time, His wife was only sixteen years old, and He had His affectionate mother, Sacidevi, very old. Nobody was to take care of him, her. But still, He took sannyasa for giving mercy to the poor human society in this age. Therefore He's called:

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

So you follow the instruction of the Gosvamis, follow the path of Caitanya Mahaprabhu, and try to spread Krsna consciousness all over the world, and your life will be glorified.

Thank you very much. (end)

>>> Ref. VedaBase => The Nectar of Devotion -- Vrndavana, October 21, 1972


The Nectar of Devotion
--
Vrndavana, October 23, 1972

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
prema-maitri-krpopeksa
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
ahankara-vimudhatma
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)

>>> Ref. VedaBase => The Nectar of Devotion -- Vrndavana, October 23, 1972


The Nectar of Devotion
--
Vrndavana, October 24, 1972

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" BY SRILA PRABHUPADA .



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.

kirata-hunandhra-pulinda-pulkasa
abhira-sumbha yavanah khasadhayah
ye 'nye ca papa yad-upasrayasrayah
sudhyanti...
[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)

>>> Ref. VedaBase => The Nectar of Devotion -- Vrndavana, October 24, 1972


The Nectar of Devotion
--
Vrndavana, October 26, 1972

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

vidya-vinaya-sampanne
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" BY SRILA PRABHUPADA .



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)

>>> Ref. VedaBase => The Nectar of Devotion -- Vrndavana, October 26, 1972


The Nectar of Devotion
--
Vrndavana, October 27, 1972

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
kamsa-rasa-vidhanatah
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,

sruti-smrti-puranadi-
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)

>>> Ref. VedaBase => The Nectar of Devotion -- Vrndavana, October 27, 1972


The Nectar of Devotion
--
Vrndavana, October 28, 1972

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.

anyabhilasita-sunyam
jnana-karmady-anavrtam
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

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