Bhagavad-gītā 9.2

Prabhupāda: ...read today some verses from the Ninth Chapter, Bhagavad-gītā.

rāja-vidyā rāja-guhyaṁ pavitram idam uttamam pratyakṣāvagamaṁ dharmyaṁ su-sukhaṁ kartum avyayam [Bg 9.2]

[This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.]

This bhakti-yoga, devotional service, is rāja-vidyā. Raja means king, and vidyā means education, knowledge, learning. As there are common men and there are kings also, as the king is important, the most important person in the state, or the president is the most important person in the state, similarly, of all learnings, this is the king of learning, rāja-vidyā. And rāja-guhyam..., rāja-vidyā rāja-guhyaṁ. Guhyam means confidential. Confidential, anything confidential is not to be disclosed to the common man. Or after many, many research, one can found..., one can find out the confidence or the confidential nature of devotional service.

Bahunam janmanam ante [Bg 7.19],

[After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.]

it is stated in the Bhagavad-gītā. It is most confidential because one comes to this knowledge after cultivating other knowledges for many, many births. One comes to this knowledge. What is this knowledge, devotional, rāja-vidyā? What is the symptom? Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. This is the symptom: that one has surrendered to Kṛṣṅa. That means he is in perfect knowledge.

So long he is not surrendering to Kṛṣṅa, he is trying to become Kṛṣṅa or he is posing himself as equal to Kṛṣṅa or sometimes above Kṛṣṅa. There is a very well advertised yogī. They say, at least his disciples say, that he is above Kṛṣṅa. That is not knowledge. That is ignorance. Real knowledge, jñānavān, is to surrender to Kṛṣṅa. That is real knowledge. Bahunam janmanam ante [Bg 7.19]. If one is actually intelligent, he should not wait for many, many births. If he believes in the Bhagavad-gītā, in the statement of Bhagavad-gītā, then, immediately after hearing this verse, that bahūnāṁ janmanām ante jñānavān māṁ prapadyate, he should immediately surrender to Kṛṣṅa.

That is..., that Bhaktivinoda Ṭhākura sings,

mānasa deho geho jo kichu mor arpiluṅ tuwā pade nanda-kiśor [from Śaraṅāgati]

[Mind, body, and family, whatever may be mine, I have surrendered at Your lotus feet, O youthful son of Nanda!]

This is surrender. Mānasa deha geha. We have got our this mind. Mind is the center of creative force. Therefore we have to surrender, first of all, our mind to Kṛṣṅa, just like Ambarīṣa Mahārāja did. Sa vai manaḥ kṛṣṅa-pādāravindayor vacāṁsi vaikuṅṭha-guṅānuvarṅane [SB 9.4.18].

[Mahārāja Ambarīṣa always engaged his mind in meditating upon the lotus feet of Kṛṣṅa, his words in describing the glories of the Lord, his hands in cleansing the Lord's temple, and his ears in hearing the words spoken by Kṛṣṅa or about Kṛṣṅa. He engaged his eyes in seeing the Deity of Kṛṣṅa, Kṛṣṅa's temples and Kṛṣṅa's places like Mathurā and Vṛndāvana, he engaged his sense of touch in touching the bodies of the Lord's devotees, he engaged his sense of smell in smelling the fragrance of tulasī offered to the Lord, and he engaged his tongue in tasting the Lord's prasāda. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Mahārāja Ambarīṣa never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.]

He set example that he, first of all, he surrendered his mind unto the lotus feet of Kṛṣṅa, sa vai manaḥ kṛṣṅa-padāravindayor. And vacāṁsi vaikuṅṭha-guṅānuvarṅane, and he engaged his talkings simply on the matter of describing Vaikuṅṭha. Kṛṣṅa's another name is Vaikuṅṭha. Vaikuṅṭha means vigata-kuṅṭha. Kuṅṭha means anxiety. If you surrender to Kṛṣṅa, from that moment you become free from all anxieties. Therefore Kṛṣṅa's name is Vaikuṅṭha.

Just like, take for example, these Americans and European boys and girls, they were raised very..., in a highly comforts of life, not like Indians. Their standard of living is better than Indians'. Everyone knows. When Europeans were in Calcutta, you have..., we have seen how their standard of living. If one has not gone to the Western countries, they could [not?] remember. But I have traveled. Their standard of living is higher than Indian standard of living, so-called material comforts [indistinct]. So now they have sacrificed everything, you can see. How it has been possible? Because their mind has been engaged in Kṛṣṅa consciousness, sa vai manaḥ kṛṣṅa-padāravinda vacāṁsi vaikuṅṭha-guṅānu [SB 9.4.18].

If you engage your talking simply on the matter of describing Kṛṣṅa, if you engage your mind always on the lotus feet of Kṛṣṅa, if you engage your legs for going to the temple of Kṛṣṅa, if you engage your hand for cleansing the temple of Kṛṣṅa, if you engage your nose for smelling the flower offered to Kṛṣṅa, if you engage your tongue for tasting prasādam which is offered to Kṛṣṅa, in this way, if your all senses are engaged in Kṛṣṅa consciousness, then you become the topmost yogī, because yoga perfection means yoga indriya-saṁyamya. The practice of yoga means to control the mind and the senses. This is the purpose of yoga, not for playing any jugglery. But sometimes the yogīs become so powerful, they get some perfection, aṅimā, laghimā-siddhi. They get. But that is not the prime object of yoga.

Yoga, yoga practice means that one becomes controller of the senses and the mind, and then they can perfectly meditate on the Supreme Personality of Godhead. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogina [SB 12.13.1].

[Sūta Gosvāmī said: Unto that personality whom Brahmā, Varuṅa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniṣads, to whom the chanters of the Sāma Veda always sing, whom the perfected yogīs see within their minds after fixing themselves in trance and becoming fully absorbed in thoughts of Him, and whose limit can never be found by any demigod or demon—unto that Supreme Personality of Godhead I offer my humble obeisances.]

This is yogīs' business: dhyānāvasthita, by meditation, tad-gata-manasā, spiritualized mind, or completely absorbed in the thought of Kṛṣṅa. Dhyānāvasthita-tad-gatena manasā paśyanti yam..., they can see, they can see God, Kṛṣṅa, Viṣṅu, within the heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg 18.61].

[The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.]

Īśvara, the Supreme Personality of Godhead, paramātmā, He is situated in everyone's heart. You haven't got to search out. He is there within your heart. Simply you have to know the method how to see Him. That is wanted. Dhyānāvasthita-tad-gatena manasa paśyanti.

So therefore this science, the devotional science, devotional service, or bhakti-yoga, is rāja-vidyā. Rāja-vidyā. Automatically. Automatically your senses, mind become controlled, because it is engaged in Kṛṣṅa; therefore it is purified. And as soon as it's purified, you'll not like to engage your senses in any other activities. That is the test of bhakti. Bhakti..., one has become bhakta, at the same time he is very much attracted this sense gratification, that is not bhakti.

Bhakti means bhakti-pareśānubhavo: realization of the Transcendence. And what is the test? Viraktir anyatra syāt, vairāgya. Many places it is stated. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyam [SB 1.2.7].

[By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṅa, one immediately acquires causeless knowledge and detachment from the world.]

Vairāgyam means no more taste for sense gratification. That is called vairāgyam. Vīra, vigatah rāga: no attachment. Our material attachment means material sense gratification. That is attachment. And bhakti means... Bhakti... Therefore another name of bhakti is vairāgya vidyā.

vairāgya-vidyā-nija-bhakti-yoga śikṣārtham ekaḥ puruṣaḥ purāṅaḥ śrī-kṛṣṅa-caitanya-śarīra-dhārī kṛpāmbudhir yas tam ahaṁ prapadye [Cc Madhya 6.254]

This is Sārvabhauma Bhaṭṭācārya, a learned scholar, a logician. When he become disciple of Lord Caitanya Mahāprabhu he wrote one hundred... He was a great Sanskrit scholar. So he wrote one hundred verses. Out of, two verses are available, because when these verses were presented to Caitanya Mahāprabhu, He torn it and throw it out, because He did not..., did not like. It is His instruction that one should not be very much attached to his self-aggrandizement. No. But His devotees collected only two, three or some such ślokas.

Out of these, this is one of them: vairāgya-vidyā-nija-bhakti-yogam śikṣārtham ekaḥ puruṣaḥ purāṅaḥ [Cc Madhya 6.254]. Kṛṣṅa Caitanya Mahāprabhu is the puruṣaḥ purāṅaḥ. Śrī Kṛṣṅa Caitanya Himself, Śrī Kṛṣṅa Himself, purāṅaḥ, the oldest person. Who is the oldest person? Kṛṣṅa. Because Kṛṣṅa is..., aham sarvasya prabhavo [Bg 10.8].

[I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.]

Na me viduḥ sura-ganaḥ [Bg 10.2]. These things are there. So He is the oldest person. Ādi-puruṣam.

In the Brahmā-saṁhitā it is said, govindam ādi-puruṣaṁ tam aham bhajāmi. Īśvaraḥ paramaḥ kṛṣṅah sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ [Bs 5.1].

[Kṛṣṅa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.]

He is the ādi-puruṣa; therefore purāṅaḥ-puruṣa. Purāṅaḥ means old, the oldest. Who can be older than Kṛṣṅa? Therefore the Sārvabhauma Bhaṭṭācārya says that ādi-puruṣa, that oldest person, Kṛṣṅa, He has come down to teach vairāgya-vidyā. Vairāgya-vidyā-nija-bhakti-yogam. What is that vairāgya-vidyā? Bhakti-yoga. Our difficulty is that we have been entangled with this material world, because we have been attracted by this sense-gratification in the material world. And vairāgya vidyā means unless you become detestful, paraṁ dṛṣṭvā nivartate [Bg 2.59],

[The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.]

unless we find a better position, a better enjoyment, we cannot give it up.

So this bhakti-yoga means offering the better position, better gratification, better pleasure, so that one can give up this inferior pleasure in the material world. Therefore bhakti-yoga means vairāgya-vidyā, jñāna-vairāgya. Vāsudeve. That vairāgya can be very easily achieved by bhakti-yoga vāsudeva. The bhakti-yoga means,

śravanaṁ kīrtanaṁ viṣṅoḥ smaraṅaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]

[Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṅu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)—these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṅa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.]

The beginning of bhakti-yoga is hearing. So you have kindly come here to hear. This is bhakti-yoga.

Caitanya Mahāprabhu approved this bhakti-yoga—simply by..., simply by hearing from the realized person. Caitanya Mahāprabhu had talks with Rāmānanda Rāya how one develops spiritual life, sādhu-sadanana[?]. So Rāmānanda Rāya was answering, and Caitanya Mahāprabhu was questioning. The Rāmānanda Rāya felt a little inconvenience, that "Caitanya Mahāprabhu is such an exalted person. He is Kṛṣṅa Himself. Apart from that, He's born in high brāhmaṅa family.''

Such a learned scholar Nimāi Paṅḍita He was, and so nice person, a sannyāsī, the topmost order in our Vedic society. "Sannyāsī, brāhmaṅa, scholar and everything complete, and He's questioning; I am answering. Oh, this is very awkward position. I have become teacher and He has become student. How it is possible?'' So he was hesitating. But Caitanya Mahāprabhu encouraged him, "No, no. Don't hesitate, because it doesn't matter that you are a gṛhastha, you are not even a brāhmaṅa.''

Rāmānanda Rāya belonged to the karaṅa society in Orissa. They are supposed to be śūdra. But still he was a very big man. He was governor of Orissa, uh... governor of Benares, and very rich man. And very learned scholar, especially in this Vaiṣṅava philosophy. So Sārvabhauma Bhaṭṭācārya was the royal scholar in Mahārāja Pratāparudra's assembly house. Royal scholar. So in the beginning this Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya had some talks on bhakti. Sārvabhauma Bhaṭṭācārya, being great logician, he could not understand the bhakti philosophy. But when he became a student of Lord Caitanya Mahāprabhu, he could understand that how much elevated was Rāmānanda Rāya. At that time before, "I could not realize,'' but when he become himself a devotee, he could understand.

Therefore when Lord Caitanya Mahāprabhu was going to the South Indian tour he recommended, "Sir, if You can meet Rāmānanda Rāya, You'll be very much pleased. He's a great, advanced student in Kṛṣṅa consciousness.'' Therefore Caitanya Mahāprabhu met him on the bank of Godāvarī River. And the talk was going on, and Caitanya Mahāprabhu took the position of the student, and he was offered..., Rāmānanda Rāya was offered the position of the teacher, although he was gṛhastha, governor and, I mean to say, according to our social custom, karaṅa, śūdra. So he was hesitating.

But Caitanya Mahāprabhu said—this is the statement of Caitanya Mahāprabhu:

kibā vipra, kibā śūdra nyāsī kene naya yei kṛṣṅa-tattva-vettā sei 'guru' haya [Cc Madhya 8.128]

[Whether one is a brāhmaṅa, a sannyāsī or a śūdra—regardless of what he is—he can become a spiritual master if he knows the science of Kṛṣṅa.]

"Why you are hesitating? You are guru. It doesn't matter that you are a gṛhastha, you are governor, you are dealing in politics. But I know that you are kṛṣṅa-tattva-vettā. You know the science of Kṛṣṅa. Therefore you are guru.'' This is the test. To become guru it doesn't matter that one has to become..., one has to come out from brāhmaṅa family or high family or Hindu family or this family or that family. No. Kṛṣṅa Caitanya Mahāprabhu says, yei kṛṣṅa-tattva: never mind what is. He may be European, he may be American, he may be śūdra, he may be whatever. That is past. That is his past life. Now, when one has become kṛṣṅa-tattva-vettā, really Kṛṣṅa conscious, he comes to the transcendental position. Sa guṅān samatītyaitān brahma-bhūyāya kalpate.

Any devotee, any devotee, māṁ ca yo 'vyabhicāreṅa bhakti-yogena yaḥ sevate [Bg 14.26].

[One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.]

Any devotee who has unflinching faith on guru and Kṛṣṅa, such devotee, yasya deva parā bhaktir yathā deve tathā gurau, such person, bhakti-yogi. Bhakti-yoga, you cannot... Without accepting guru there is no possibility of understanding bhakti-yoga. Naiṣāṁ matis tāvad urukramāṅghrim, niṣkiñcanānāṁ pāda-rajo-'bhiṣekam [SB 7.5.32]. Unless one touches the lotus feet of niṣkiñcana vaiṣṅava, there is no question of bhakti-yoga. That is not possible. Naiṣāṁ matis tāvad urukramāṅghrim. Urukramāṅghrim means Kṛṣṅa's lotus feet. One cannot be attached unless he takes the dust of a niṣkiñcana vaiṣṅava. This is the process.

So bhakti-yoga...,

māṁ ca 'vyabhicārena bhakti-yogena yaḥ sevate sa guṅān samatītyaitān braham-bhūyāya kalpate [Bg 14.26]

Anyone who is engaged in bhakti-yoga, in real process, he is immediately elevated to the brahma-bhūta stage, transcendental stage. This is material stage, jīva-bhūta stage. I am, when so long I am identifying myself with this body, this is called jīva-bhūta, material life. When I am above this consciousness... Just like Caitanya Mahāprabhu taught, jīvera svarūpa haya nitya kṛṣṅa-dāsa [Cc Madhya 20.108-109]. When one is firmly convinced that he is eternal servant of Kṛṣṅa and is engaged in His service, Kṛṣṅa confirms, "Yes.'' Brahmā-bhuyāya kalpate [Bg 14.26].

[One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.]

He immediately is elevated to the brahma-bhūta state.

brahma-bhutaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg 18.54]

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

Bhakti begins when one is on the brahma-bhūta stage, or one who situated in bhakti-yoga, he is in the brahma-bhūta stage. Although he appears like ordinary man, chanting, dancing, but this chanting, dancing or Hare Kṛṣṅa mantra is not so easy thing. Unless one comes to the brahma-bhūta state, it is not possible.

So bhakti-yoga, is the topmost yoga, rāja-vidyā. Rāja-vidyā rāja-guhyaṁ pavitram. Pavitram means without any contamination of material modes of nature. Here in this material world there are three modes of material nature: sattva-guṅa, raja-guṅa, tamo-guṅa. Even in this material world one who is situated in sattva-guṅa, or the brahminical qualification—śamaḥ damaḥ titikṣaḥ ārjava, jñānam vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg 18.42]...

[Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brāhmaṅas work.]

These are the natural symptoms of a qualified brāhmaṅa—śamaḥ, damaḥ, titikṣaḥ, ārjava. These are described all in the Bhagavad-gītā. But still that is material. Even one is śamaḥ damaḥ titikṣaḥ jñānam vijñānam āstikyam, he's possessing, still that is material. But spiritual position is another position, transcendental position, brahma-bhuyāya kalpate [Bg 14.26].

[One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.]

So bhakti-yoga is so nice that soon as you come to the discipline of bhakti-yoga, you become situated in brahma-bhūta platform. Brahmā-bhūta... He doesn't require to make separate effort for becoming brahma-bhūta. Ahaṁ brahmāsmi, this is a theory for the Māyāvādī philosopher, ahaṁ brahmāsmi. Actually we are Brahman, because we are part and parcel of param brahma. Mamaivāṁśo jīva-bhūta [Bg 15.7]. So Kṛṣṅa is paraṁ brahma, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg 10.12].

[Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.]

Arjuna realized Kṛṣṅa like this.

So we are Brahman, that's a fact. The Veda stresses on this point, that you realize yourself that "You are not this body. You are Brahman, spirit soul.'' That is wanted. That is brahma bhūta state, when one understands that "I am not this body. So long I am thinking in bodily concept of life, I am no better than the asses, animal.'' That is stated.

yasyātma-buddhiḥ kunape tri-dhātuke svā-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ yat-tīrtha-buddhiḥ salile na karhicij janeṣv abhijñeṣu sa eva go-kharaḥ [SB 10.84.13]

[One who identifies his self as the inert body composed of mucus, bile and air, who assumes his wife and family are permanently his own, who thinks an earthen image or the land of his birth is worshipable, or who sees a place of pilgrimage as merely the water there, but who never identifies himself with, feels kinship with, worships or even visits those who are wise in spiritual truth—such a person is no better than a cow or an ass.]

Go-kharaḥ. Anyone who is in bodily concept of life, he is no better than animal, like cows and asses. This is the verdict.

So therefore, whence..., when we are in the animal consciousness of life, there is no possibility of getting Kṛṣṅa consciousness. So we have to become Kṛṣṅa conscious by the rāja-vidyā process, by the pavitra process. Pavitram idam uttamam. Every word, so nicely spoken by the Supreme Personality of Godhead, every word must be perfect. Rāja-vidyā rāja-guhyaṁ pavitram. Pavitram means above the material mode. Above the material mode.

Pavitram, this is described in the śāstra as viśuddha-sattva. Viśuddha-sattva. You are sattva-guṅa. It is..., it is, there this possibility of being attacked with rajo-guṅa, tamo-guṅa here in this material. But when one is not attacked any more by the rajo-guṅa, tamo-guṅa—simply remains in the sattva-guṅa—that is called viśuddha sattva. Śattvam visuddham vasudeva-sabditam. That is vāsudeva sattva. In that vāsudeva sattva one can realize what is vasudeva, Vāsudeva, Kṛṣṅa. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ [Bg 7.19].

[After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.]

When one come to the platform of vasudeva-sattva, then he can understand vāsudeva sattva. Vāsudeva is God. Just like from vasudeva, vāsudeva, Kṛṣṅa, God. Similarly, when you come to the stage of vāsudeva sattva..., vasudeva sattva, then we can realize Vāsudeva. Therefore pavitram. Pavitram idam uttamam. Uttamam. Ut means transcendental, above. Utgatam. Just like utpana. So uttama means ut, above, tama. Tama means this material world. This material world is known as tama. Tamasi mā jyotir gamaḥ, the Vedas say. "Don't remain in darkness. Come to the spiritual platform.'' Tamasi mā jyotir gamaḥ.

So this devotional service is rāja-vidyā because it is uttama, utgata tama. There is nothing material contamination, uttama. Therefore Kṛṣṅa is sometimes called Uttama-śloka. Kṛṣṅa is worshiped by verses which is not ordinary poetry, ordinary poetry. Just like Brahmā-saṁhitā:

īśvaraḥ paramaḥ kṛṣṅah sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṅa-kāraṅam [Bs 5.1]

[Kṛṣṅa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.]

cintāmaṅi-prakara-sadmasu kalpa-vṛkṣa- lakṣāvṛteṣu surabhīr abhipālayantam lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.29]

These are uttama-śloka. These ślokas, these description, are not of the material world. Just like this word cintāmaṅi-prakara-sadmasu. In the spiritual world, in the..., the houses are made of cintāmaṅi stone. Cintāmaṅi stone you cannot have here. Maybe, but we have no experience. But cintāmaṅi stone means touchstone. If you take that stone and touch in iron, it becomes gold. That is cintāmaṅi. So cintāmaṅi-prakara-sadmasu.

The vaikuṅṭha-loka, Goloka Vṛndāvana, is made of houses. There are... Nirviśeṣavādī, śūnyavādī, they cannot understand that in the spiritual world there are also houses, there are also gardens, there are also rivers, there are also cows. They cannot understand, because they are in the tama, in this darkness of material world. They are disgusted with this material world. They want to make it zero, nirvāṅa. They want to make it zero. No. Why zero? The Bhāgavata said, nirasta-kuhakam. Nirasta-ku... Satyaṁ paraṁ dhīmahi, janmādy asya. Actually, this material world is born out of the reflection of the spiritual world.

janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā ...sadā nirasta-kuhakaṁ..., satyaṁ paraṁ dhīmahi [SB 1.1.1]

These are the description. So there is spiritual world. There is spiritual world. And there is spiritual body, sac-cid-ānanda-vigraha, Kṛṣṅa, sac-cid-ānanda-vigraha [Bs 5.1].

[Kṛṣṅa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.]

So all this to be learned through bhakti-yoga. We cannot learn by speculation. That is not possible. That is jaḍa-vidyā. Jaḍa-vidyā. It is rāja-vidyā. Jaḍa-vidyā will not help you to understand Kṛṣṅa. That will not help. No. Bhaktivinoda Ṭhākura said, jaḍa vidyā sab māyāra vaibhava. By advance of material science you are simply increasing the paraphernalia of this māyā, illusory energy. Jada-vidyā sab māyāra vaibhava, tomāra bhajane bādhā. The more one become materialistic scientist, he, he defies God: "Hah. That is not. We, we believe in science, believe in science.'' But what is your science perfection? That is a different subject matter. But the difficulty is, at the present moment especially, the more one becomes advanced in this material knowledge, he becomes atheist. He becomes disbeliever.

Therefore Bhaktivinoda Ṭhākura says, jaḍa-vidyā sab māyāra vaibhava, tomāra bhajane bādhā. It is simply hindrances. Anitya saṁsāre moha janamiyā jīva ke karaye gāḍhā. Every word has got meaning. Jīva ke karaye gāḍhā. This gāḍhā, Bhaktivinoda Ṭhākura has said... It is not Bhaktivinoda Ṭhākura's wordings; it is the Vedic scripture. Kṛṣṅa also says, na māṁ prapadyante mūḍhāḥ duṣkṛtino narādhamāḥ [Bg 7.15].

[Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me.]

Mūḍhāḥ, mūḍhāḥ means gāḍhā, "who has no knowledge.'' So anyone who does not surrender to Kṛṣṅa, what he is? He is in the four classes: na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ.

Either he's a narādhama or he's an ass, mūḍhāḥ, or he's full of sinful activities, or if you say that he's so learned scholar, then māyaya apahṛta-jñānā, his knowledge has been taken out by māyā. Otherwise, how he cannot surrender to Kṛṣṅa? How he cannot surrender to Kṛṣṅa? Because he is not surrendering to Kṛṣṅa, he must be classified in either of these categories—mūḍhāḥ, duṣkṛtino, narādhama, māyaya apahṛta-jñānā [Bg 7.15].

Therefore we have to take shelter of this rāja-vidyā, not the jaḍa-vidyā. Jaḍa-vidyā will not help. Rāja-vidyā, rāja-guhyam. Very confidential. Very con... Just like Kṛṣṅa describing in the last, Eighteenth Chapter, guhyatamam: "My dear Kṛṣṅa [Arjuna], I have given you all kinds of knowledge, but I am giving the most confidential knowledge now.'' What is that? Sarva-dharmān parityajya mām ekaṁ śaraṅam [Bg 18.66].

[Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.]

This is the most confidential.

So one who has surrendered to Kṛṣṅa without any reservation, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṅānu-śīlanam [Bhakti-rasāmṛta-sindhu 1.1.11],

[One should render transcendental loving service to the Supreme Lord Kṛṣṅa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.]

such person is the perfect, most perfect person. Kṛṣṅa also says in many places in the Bhagavad-gītā, he is the perfect yogī.

yoginām api sarveṣām mad-gatenāntarātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo [mataḥ] [Bg 6.47]

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

"Of all yogis''—there are different kinds of yogīs—"yoginām api sarveṣāṁ mad-gatenāntarātmanā, one who is thinking of Me, Kṛṣṅa, always, Kṛṣṅa...,'' kṛṣṅa bha..., sa vai manaḥ kṛṣṅa-padāravinda, "thinking of Kṛṣṅa in the last stage.'' Just like Kulaśekhara Mahārāja:

kṛṣṅa tvādīya-pada-paṅkaja-panjarāntam adyaiva viśatu me mānasa-rāja-haṁsaḥ prāna-prayāṅa-samaye kapha-vāta-pittaiḥ kaṅṭhāvarodhana-vidhau smaraṅaṁ kutas te [Mukunda-mālā-stotra 33]

[My Lord Kṛṣṅa, I pray that the swan of my mind may immediately sink down to the stems of the lotus feet of Your Lordship and be locked up in their network; otherwise at the time of my final breath, when my throat is choked up with cough, how will it be possible to think of You?]

"Kṛṣṅa, now I am healthy and my mind is just like swan. The swan likes to entangle himself with the stem of lotus flower.'' So, kṛṣṅa tvadīya-padapaṅkaja-pañjarāntam adyaiva me viśatu mānasa-rāja-haṁsaḥ. So rāja-haṁsa. The mind is rājahaṁsa. It should be trained to be entangled with the lotus stem of Kṛṣṅa's lotus feet. Otherwise, at the time of death, kapha-vāta-pittaiḥ, the three elements, kapha-vāta-pittaiḥ, they will be strong, and we may not remember.

If we chant Hare Kṛṣṅa immediately, if we begin, practice this Hare Kṛṣṅa mantra and think of Kṛṣṅa always, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg 18.65],

[Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.]

this is Kṛṣṅa consciousness. Very simple thing: always thinking of Kṛṣṅa. Because this Hare Kṛṣṅa mahā-mantra teaches how to think of Kṛṣṅa twenty-four hours. Then you'll become perfect. Rāja-vidyā rāja-guhyaṁ pavitram idam uttamam pratyakṣāvagamaṁ dharmyam [Bg 9.2].

[This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.]

In all types of religious system—yoga, jñāna, karma or anything, whatever you have manufactured—you are not certain how much you are advanced. But if you practice bhakti-yoga, you'll be personally feeling, "Yes, I'm making advancement.'' Pratyakṣāvagamaṁ dharmyam. Otherwise, how you can make progress? Unless you make progress, unless you are firmly convinced in Kṛṣṅa consciousness, how long you can chant Hare Kṛṣṅa? One day, two days, that's all. Then you'll be disgusted. Therefore, pratyakṣāvagamaṁ dharmyam. One understands, "Yes.''

We receive so many letters from our foreign student how they're feeling. Because they have taken seriously, they're feeling obliged, that "We have got life, pratyakṣāvagamam.'' Pratyakṣa means direct. Direct. Bhaktiḥ pareśānubhavo. Just like if you eat, you will directly understand whether you are getting strength and whether hunger is being satisfied. You don't require to take certificate, that "I am eating. Am I satisfied?'' You know. Why you want to take satisfaction..., uh, certificate from other? You'll know. Pratyakṣāvagamaṁ dharmyam. This is bhakti process.

Ādau śraddhā tataḥ sādhu-saṅga 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt [Cc Madhya 23.14-15].

[In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṅa consciousness.]

These are the different stages. Every stage you will find that "Yes, I am making progress.'' If you have got śraddhā, if you have got little faith, "All right, these people are teaching Kṛṣṅa consciousness. Let us see what they are talking about...'' You come first of all, just like these boys came to me. Now, adau śraddhā, then they little like it, then sādhu-saṅga [Cc Madhya 22.83],

[The root cause of devotional service to Lord Kṛṣṅa is association with advanced devotees. Even when one’s dormant love for Kṛṣṅa awakens, association with devotees is still most essential.]

then again came, again came, again came. Then offered themselves, bhajana-kriyā: "Now may you kindly accept me as your disciple.''

As soon as the bhajana-kriyā, immediately there is anartha-nivṛttiḥ syāt. All unwanted things: no smoking, no intoxication, no illicit sex, no meat-eating, no gambling. We make this condition before making a student. It is not that "You, you remain a śūdra, mleccha, and I make you a disciple. I'll never touch you, I'll never touch your foot, and I become your guru.'' It is not this guru business. It is not guru business. Guru must transfer his qualities to the student. How it is there that a man makes one's person as disciple and he remains a śūdra? What is this nonsense? Can śūdra be initiated? No. No śūdra can be initiated.

Dvijatvaṁ jāyate nṛṅam, tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṅām [Hari-bhakti-vilāsa 2.12]. This is Sanātana Gosvāmī's injunction. Immediately he becomes brāhmaṅa if he's actually initiated. If you are falsely initiated, he remains a śūdra and you remain a rascal. That's all. Why you should falsely initiate a person, if you cannot make him a brāhmaṅa and elevate him to the highest stage of devotional service? Why should you cheat others? Initiation means making him dvijatvam. Tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṅām. How an initiated person can remain a śūdra? This is going on. Therefore they are thinking that "These American, they are mlecchas and yavana. How they can become a sannyāsī?'' This is nonsense. How a sannyāsī can become a yavana? He must be elevated from the yavana position.

kirāta-hūṅāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ ye 'nye ca pāpā [yad-apāśrayāśrayāḥ] śudhyanti prabhaviṣṅave namaḥ [SB 2.4.18]

This is the process. Therefore it is rāja-vidyā. Unless one comes to this rāja-vidyā state, he has no right to make disciples. He has no right. He's himself a fool. He does not know what is Kṛṣṅa consciousness movement.

So, rāja-vidyā rāja-guhyaṁ pratyakṣāvagamaṁ dharmyam. This is pratyakṣāvagamaṁ dharma. How they are becoming ecstatic in chanting, that you can see. Pratyakṣam. They are surprised. Actually they are surprised how they have become so nicely a devotee. This is pratyakṣam. Pratyakṣāvagamaṁ dharmyam, and su-sukham... Is it very difficult? How they have become Vaiṣṅava? Su-sukham: chant, dance and eat prasādam. That's all. Su-sukham. There is no prescription forced upon them, that "You kneel down yourself, and make your head down, and press your nose, and do this, do that.'' No. Su-sukham. "Please come here. Chant Hare Kṛṣṅa mantra, dance, and when you are tired, take prasādam.'' That's all. Su-sukham.

Su-sukhaṁ kartum. Kartum: to execute this devotional service is very pleasure. Pleasure. And avyayam: whatever you do, that is your permanent asset. It will never be lost. Bhakti-yoga process, if you can execute one percent, oh, it becomes asset, and next life you are guaranteed, because you will be given the facility of executing bhakti-yoga further. That is stated in the Bhagavad-gītā, in every śāstra. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sañjayate [Bg 6.41].

[The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.]

One who could not prosecute... There is other, other passages in Śrīmad-Bhāgavatam also.

Tyaktvā sva-dharmaṁ caraṅāmbujaṁ harer patet tato yadi bhajann apakvo 'tha [SB 1.5.17].

[One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational duties, does not gain anything.]

If one by sentiments takes to Kṛṣṅa consciousness, tyaktvā sva-dharmam, giving up his own occupation, but maybe, for immature condition he may fall down, yatra kva va abhadram, what is the loss? And śāstra says and if person who is executing his religious process, sva-dharmeṅa, but he has no devotion service, what does he gain? What does he gain? Suppose a so-called brāhmaṅa or a perfect brāhmaṅa executes his religious process very perfectly, but he does not become a devotee, then what is his gain? These are the śāstric injunction.

So it is rāja-vidyā. This bhakti-yoga is the topmost educational system, and it is open for everyone. Caitanya Mahāprabhu said, pṛthivīte āche yata nagarādi-grama. [CB Antya-khaṅḍa 4.126].

[In every town and village of the world, the chanting of My name will be heard.]

Does it means He wanted to make a farce? If every city, every town was to be broadcast with the Caitanya cult... So what is Caitanya cult? Caitanya cult means realization of Kṛṣṅa. That is Caitanya cult. Ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam [Caitanya-mañjusā]. This is Caitanya cult.

[The Supreme Personality of Godhead, the son of Nanda Mahārāja, is to be worshiped along with His transcendental abode, Vṛndāvana. The most pleasing form of worship for the Lord is that which was performed by the gopīs of Vṛndāvaṅa. Śrīmad-Bhāgavatam is the spotless authority on everything, and pure love of God is the ultimate goal of life for all men. These statements, for which we have the highest regard, are the opinion of Śrī Caitanya Mahāprabhu.]

So one who is engaged in Kṛṣṅa consciousness, does he remain a yavana, a śūdra? What is this nonsense? But this against propaganda going on against this Kṛṣṅa consciousness movement, that "Swami Bhaktivedanta is giving sannyāsa to the yavanas, to the mlecchas,'' what is this rascaldom? Can yavana be sannyāsa? Can yavana become a devotee? No. Vaiṣṅave jāti-buddhir, arcye śilā-dhīr guruṣu nara-matir vaiṣṅave jāti-buddhir [Padma Purāṅa]. The most obnoxious thing, most obnoxious.

They all fools, I can challenge. In Hyderabad, so many caste brāhmaṅas came to challenge me, the caste brāhmaṅa. No. No caste brāhmaṅas. Caste brāhmaṅa... Brāhmaṅa means catur varṅyaṁ mayā sṛṣṭaṁ guṅa-karma-vibhāgaśaḥ [Bg 4.13].

[According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.]

Śrīdhara Swami says, "Yes.'' It is exactly to the point of śāstra. Otherwise it is not possible to make them so perfect.

So the propaganda against us is a false propaganda... [end]