Śrīmad-Bhāgavatam 1.2.20

Pradyumna: [leads chanting of verse, etc.] [Prabhupāda and devotees repeat]

evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate [SB 1.2.20]

Prabhupāda: [aside] Not required.

Pradyumna: [break] [leads chanting of synonyms] [break]

...of the association; jāyate—becomes effective.

[01:45]

Translation: "Thus established in the mode of goodness, the man rejuvenated by loving service to the Lord gains liberation from material association, or mukti, and comes to know scientifically of the Personality of Godhead."

Prabhupāda:

evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate [SB 1.2.20]

So the Absolute Truth is scientific knowledge. It is not sentiment—"I accept somebody as God by votes." That is not bhagavat-tattva-vijñānam. One must know what is the definition of God. It is not that somebody comes forward with a long beard and says, "I am God," and we rascals accept him as God. No, not like that. It is vijñānam.

Vijñāna means science. Without scientific knowledge, one cannot understand what is God. Bhagavat-tattva-vijñānam. And who can understand this vijñāna, this scientific knowledge? Mukta-saṅgasya: one who is liberated from the contamination of the three modes of material nature, he can understand.

Those who are contaminated with tamo-guṅa, rajo-guṅa, they can create their own God. There are different types of "God" also. In one sense everyone is God. God means the controller. So everyone is to some extent a controller. But as I have explained several times, real controller means who is not controlled by others. That is God. If I am controlled by the material nature, daivī hy eṣā guṅamayī mama māyā duratyayā... [Bg 7.14].

[This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.]

Birth, death, old age and disease, if I am controlled by these conditions of nature, then how I can become God? God is never controlled.

Therefore one who can understand God must be free from the contamination of this material nature. Mukta-saṅgasya. This is also confirmed in the Bhagavad-gītā:

brahma-bhūtaḥ 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.]

When one has realized Brahman, prasannātmā, prasannātmā, brahma-bhūtaḥ prasannātmā... Here also it is said, evaṁ prasanna-manasaḥ. The same thing you will find everywhere. There cannot be any contradiction. Prasanna-manasa and prasannātmā, the same thing.

So how one can become prasannātmā or prasanna-manasa? That is described here: bhagavad-bhakti-yogataḥ. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ [SB 1.2.20]. If you accept bhagavad-bhakti-yoga, devotional service to the Lord, you shall be prasanna-manasa. You shall be always feeling jolly. If I am not jolly, if I am not prasanna-manasa, that means māyā has attacked me. A bhagavad-bhakta shall never be aprasanna, not joyful. Always joyful. If he is actually in contact with Kṛṣṅa, how he can become morose? No. If he is morose, if he is unhappy, that means māyā has attacked him. This is the test.

Therefore Rūpa Gosvāmī says, utsāha: we shall be always enthusiastic. But we cannot become enthusiastic artificially. There must be bhagavad-bhakti-yoga. Just like these visitors in the temple, see how much enthusiastic they are. They are rising early in the morning, going to take bath in the Yamunā, and they are visiting so many temples, especially this Dāmodara temple, because it is Dāmodara month.

And from five o'clock or before that, three o'clock, they are enthusiastic. They are not sleeping very nicely. That means lack of bhagavad-bhakti-yoga. It is māyā. So you must be very careful. Test. If we cannot rise early in the morning, that means we are under the clutches of māyā. This is the test.

Caitanya Mahāprabhu therefore says,

jīv jāgo jīv jāgo gauracānda bole kota nidrā jāo māyā-piśācīra kole [Aruṅodaya-kīrtana II]

Sleeping is very dangerous. It is to be understood that I am under the clutches of māyā the more we sleep, because the symptom of tamo-guṅa is laziness and sleep. This is the symptom of tamo-guṅa, laziness and sleeping. And symptoms of rajo-guṅa—very active, but just like monkey. Monkeys are very active, but all injurious. Wherever they will sit, they "Gata-gata-gat-gat-gat." Not a single moment they are inactive—but all foolishness. That is passion. And goodness means knowledge.

So in the previous verse it is described how to come to the platform of goodness. When one comes to the platform of goodness, then he becomes prasanna-manasa, because he is not attacked by the modes of ignorance and passion, means laziness, sleep and foolishly active. Foolishly active is more dangerous than less active. Because if one is dangerous, it is better not to become very much active, because... Just like this monkey. You will find always very active, but nobody likes them. As soon as a monkey comes, everyone drives them away: "Get out! Get out! Get out!"

Therefore we should not be lazy and sleepy, at the same time not foolishly active. We must come to the real standard of life, goodness. Then we can begin our devotional service. That is also confirmed in the Bhagavad-gītā:

brahma-bhūtaḥ 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.]

After being brahma-bhūta [SB 4.30.20], after understanding clearly ahaṁ brahmāsmi, one can take to transcendental loving service of the Lord. Not that before. Before, if we take bhakti-yoga... Of course, we shall become gradually brahma-bhūta also... Bhakti-yoga is so nice that it does not depend on any condition. Ahaituky apratihatā. Apratihatā means not under any condition.

You can begin..., in whichever position you are, you can begin immediately. You can begin hearing about Kṛṣṅa from any point. Śravaṅaṁ kīrtanam [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.]

It doesn't matter. And if you follow strictly the bhagavad-bhakti-yoga process, then automatically you are situated above goodness. Sa guṅān samatītyaitān brahma-bhūyāya 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.]

Anyone who has taken seriously devotional service... 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.]

Liberation means knowledge and detachment. Knowledge, full knowledge, means that "I am not this body; I am spirit soul, and my bodily activities are not congenial for my ultimate goal of life. I must engage myself in spiritual activity." This is called jñāna and vairāgya. When one knows that he is not body, then why should he work hard day and night for maintaining this body? That is knowledge.

And karmīs, they are trying to maintain this body. Sometimes karmīs also take to bhakti-yoga—not bhakti-yoga; so-called bhakti—but their aim is how to maintain this body nicely. That is also accepted. Akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ [SB 2.3.10]. Because if you take to bhakti-yoga even for maintaining this body nicely, that is also very nice, because gradually, due to the influence of bhakti-yoga, you will come to the platform of mukta, mukta-saṅga. Bhakti-yoga is so strong.

Therefore śāstra recommends that either you are karmī, either you are jñānī, either you are yogī, you take to devotional service, your all desires will be fulfilled. That is the injunction.

akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ tīvreṅa bhakti-yogena yajeta puruṣaṁ param [SB 2.3.10]

This is the recommendation. It is all-inclusive. If you have got desire like the karmīs or the jñānīs or the yogīs, you take to bhakti-yoga. Bhagavad-bhakti-yogataḥ. You will become prasanna-manasa. You will be engladdened. You will come to the platform of joyfulness. Ānandamayo 'bhyāsāt [Vedānta-sūtra 1.1.12].

Spiritual life means ānandamaya. There is no displeasure. Always ānanda. That is spiritual life. Spiritual life means ānanda, and material life means anxiety. You can distinguish. If you are always put into anxiety, that is material life. And if you are always jolly, that is spiritual life. Ānandamayo 'bhyāsāt.

So here it is, the same thing. Because one has taken to bhakti-yoga, he must be prasanna manasa, very joyful. If you are full of anxiety, how you can understand the science of God? That is not possible. So evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ [SB 1.2.20]: by execution of bhakti-yoga you come to the platform of transcendental bliss, prasanna-manasa.

Transcendental, spiritual life means eternal, blissful life of knowledge. That is spiritual platform. And material life means temporary life of miserable condition. Temporary life of miserable condition, that is material life. And spiritual life means eternal, blissful life of knowledge.

This life is temporary, but when we are transferred to our spiritual life, that is eternal. 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.]

We are also part and parcel of sac-cid-ānanda-vigraha. Vigraha means form. Sac-cid-ānanda does not mean impersonal. That is foolishness, another foolishness. Ānanda cannot be impersonal. You can make experiment.

Suppose if you are put into a big room without any man coming there, so you cannot feel very comfortable for long time. You will feel lonely. You shall try to come out. Just like we have got experience, everyone has got experience, when we rise very high in the sky, but we cannot remain in that condition more than, utmost, eight to ten hours. Then we become very much restless. Although it is very high in the sky, but we cannot remain in that way.

Therefore śāstra says,

āruhya kṛcchreṅa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ [SB 10.2.32]

[[Someone may say that aside from devotees, who always seek shelter at the Lord's lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmā and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.]

One who does not take shelter of the lotus feet of Kṛṣṅa, he may rise up very high by austerity and penance, but he cannot remain in that position. He may give up artificially this material world, jagan mithyā, but he has to come down again to this mithyā jagat and open schools and hospitals, because he cannot remain in that impersonal way.

That is the experience. All so-called brahmavādī, they say that "We have become liberated," but not liberated. That is simply concoction, vimukta-māninaḥ. They think like that. Actually they are not liberated. Aviśuddha-buddhayaḥ. Without being liberated, when one speaks that "I have become liberated," that means aviśuddha-buddhayaḥ: the intelligence is not clear. He does not know what is liberation. Liberation means prasanna-manasa, full of joyfulness. That is liberation. Evaṁ prasanna-manasaḥ, bhagavat-tattva..., bhagavat-tattva-vijñānam [SB 1.2.20]. Tattva means truth. You have to understand Bhagavān in truth.

So that, to understand in truth, that is a science. That is not sentiment. Vijñāna. In another place Kṛṣṅa says, to advise Brahmā, catuḥ-śloki-bhāgavata [SB 2.9.33/34/35/36], jñānam... In the Bhagavad-gītā also, jñānaṁ sa-vijñānam. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam [SB 2.9.31].

[The Personality of Godhead said: Knowledge about Me as described in the scriptures is very confidential, and it has to be realized in conjunction with devotional service. The necessary paraphernalia for that process is being explained by Me. You may take it up carefully.]

The jñānaṁ me parama-guhyam, the knowledge of the Supreme Personality of Godhead, is very, very confidential. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. It is not sentiment. It is full of scientific knowledge.

So when we understand the truth, the Absolute Truth, scientifically, that is called bhagavat-tattva-vijñānam. That bhagavat-tattva-vijñānam is understandable by a person who is liberated. One who is very busy, anxious with politics, sociology, humanitarianism, one who is very busy always in politics, how he can become interested or how he can understand bhagavat-tattva-vijñānam? That is not possible.

Therefore these are the tests to understand. A politician may pose himself that he is very advanced in spiritual life, but when we see that he is more interested in politics than in Kṛṣṅa, then we can understand what is his position. These are the test. Or politics or sociology or anything—a pure devotee is always interested how Kṛṣṅa would be satisfied. Just like Arjuna. Of course, when one is interested in that way, all other things, subordinate things, they come within.

Just like Arjuna was a great devotee of Kṛṣṅa, but at the same time he was a politician also. So... But the first interest is to become Kṛṣṅized, how to satisfy Kṛṣṅa, not that "For political purpose I love Kṛṣṅa." No. You love Kṛṣṅa, and your all problems, political, social and other things, will be solved. This is Kṛṣṅa consciousness. You don't require to attempt for political reason and make Kṛṣṅa consciousness secondary.

Therefore we say that if people—not all—if some percentage of the whole population of the world become Kṛṣṅa conscious, then all the problems of the world will be solved. We don't expect that cent per cent people will be Kṛṣṅa conscious, but simply a few percent, say five per cent. If the people of the whole population, they become Kṛṣṅa conscious, then the face of the world will change—īśāvāsyam idaṁ sarvam [Īśo mantra 1]

[Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.]

—because if the leaders, they understand Kṛṣṅa consciousness and act accordingly, the others will follow. Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ [Bg 3.21].

[Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.]

Itaraḥ janaḥ, common men, follows the leaders.

So evaṁ prasanna-manasaḥ. How to become happy mood of life, that is described here. Bhagavat-bhakti-yogataḥ. One has to take to Kṛṣṅa consciousness. And mukta-saṅgasya, bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate [SB 1.2.20]. Nobody can understand Kṛṣṅa unless he is liberated from the influence of the modes of material nature.

[aside:] You can read the purport.

Pradyumna: Purport: "In the Bhagavad-gītā [Bg 7.3] it is said that out of many thousands of ordinary men, one fortunate man endeavors for perfection in life. Mostly they are conducted by the modes of passion and ignorance, and thus they are engaged always in lust, desire, hankerings, ignorance and sleep. Out of many such manlike animals, there is actually a man who knows the responsibility of human life and thus tries to make life..."

Prabhupāda: So human being in the modes of ignorance and passion, they are animals. They are not considered as human being. They are animals. Rajas-tamo-bhāvāḥ, kāma-lobhādayaś ca ye [SB 1.2.19].

[As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.]

So actually a person is considered to be human being when he comes to the platform of goodness or he acquires the quality of a bona fide brāhmaṅa. Then he is considered as human being.

Go on.

Pradyumna: "...and thus tries to make life perfect by following the prescribe duties. And out of such many thousands of persons who have thus attained success in human life, one may know scientifically about the Personality of Godhead, Śrī Kṛṣṅa."

Prabhupāda: Yes. That is stated in the Bhagavad-gītā: manuṣyāṅāṁ sahasreṣu kaścid yatati siddhaye [Bg 7.3].

[Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.]

Because we are coming from animal by the evolutionary process... According to śāstra, it is said that... The Darwin's theory says from monkey. That is also fact, that after monkey a man..., the living entity comes to the human form. Somebody says after lion. Somebody says after cow. So from the animals, we..., the human form is developed.

So unless that human body also reformed, so he remains animal. That reformation required, saṁskāra, reformation, enlightenment, cultural life. That cultural life culminates when actually one becomes a brāhmaṅa, Vaiṣṅava. That is real cultural life. Not by birth but by cultivation of knowledge, education, advancement, spiritual knowledge, one comes to the platform of brāhmaṅa.

So manuṣyāṅāṁ sahasreṣu kaścid yatati siddhaye. This is the platform of siddhi. But nobody is interested to become a brāhmaṅa, qualified. Everyone wants to become a śūdra. Kalau śūdraḥ sambhavaḥ. Especially in this age, nobody is interested. Just like we are asking people to take to Kṛṣṅa consciousness and give up the habit of illicit sex life and intoxication and gambling and meat-eating, and people laugh, that "What is this?

This is the life. If we give up these things..." Especially in the Western countries, they think it is denying the primary necessities of life. They say. Some of my students, they left our association because they could not follow these principles. They are complaining that "Prabhupāda is denying the primary necessities of life."

Therefore it is said, manuṣyāṅāṁ sahasreṣu [Bg 7.3].

[Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.]

It is very difficult to give up these four bad habits. Manuṣyāṅāṁ sahasreṣu kaścid yatati siddhaye. But this is the path of perfection. But they are not interested in perfection. They want to rot as hogs and dogs in this world. That is their purpose. And therefore Kṛṣṅa says, manuṣyāṅāṁ sahasreṣu kaścid yatati siddhaye. Nobody is interested to become brāhmaṅa. They are interested to become dogs and hogs. That is their interest.

Manuṣyāṅāṁ sahasreṣu kaścid yatati siddhaye. And yatatām api siddhānām [Bg 7.3]. It is not that coming to the platform of a qualified brāhmaṅa, one can understand Kṛṣṅa. That is also not. Still, you have to go farther. Brahmā-bhūta. Brahmā jānāti iti brāhmaṅaḥ. Brāhmaṅa can understand Brahman. He can understand that he is also part and parcel of Brahman.

But that understanding is not sufficient. He has to go further, to become a Vaiṣṅava, to understand the Supreme Personality of Godhead, the Absolute Truth, as person. Vaiṣṅava means to understand the Absolute Truth as person, not imperson. In the brāhmaṅa state, even they understand Brahman, that is impersonal view. But one has to go far above. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11].

[Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.]

One has to make progress from the Brahman platform to Paramātmā platform, then to the Personality of Godhead understanding. Therefore Kṛṣṅa says, yatatām api siddhānām [Bg 7.3].

[Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.]

Somebody is trying to come to the platform of brahma-bhūta stage. That is called siddha state. But yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ. So they also cannot understand Kṛṣṅa. Kṛṣṅa can be understood only by this process, bhagavad-bhakti-yogataḥ.

evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate [SB 1.2.20]

One has to become liberated from the brahminical stage also. Then he can understand Kṛṣṅa.

So Kṛṣṅa understanding is not so easy. It is very difficult. Kṛṣṅa says. But by the grace of Kṛṣṅa, because He wanted to distribute Himself, Caitanya Mahāprabhu giving us Kṛṣṅa freely... Kṛṣṅa-prema-pradāya te [Cc Madhya 19.53].

[O most munificent incarnation! You are Kṛṣṅa Himself appearing as Śrī Kṛṣṅa Caitanya Mahāprabhu. You have assumed the golden color of Śrīmatī Rādhārāṅī, and You are widely distributing pure love of Kṛṣṅa. We offer our respectful obeisances unto You.]

Rūpa Gosvāmī says that namo mahā-vadānyāya. Kṛṣṅa was also not so liberal. He simply asked us, "Surrender," but He did not distribute Himself. But in the form of Caitanya Mahāprabhu He distributed Himself: "Take Me, take Me, take Me. Without any price, take Me."

This is Caitanya Mahāprabhu, who is Kṛṣṅa, and He has come in the form of Caitanya, Kṛṣṅa Caitanya, to distribute Himself. Therefore He is recognized, namo mahā-vadānyāya, "the most munificent." No other incarnation, even Rāmacandra or Bhagavān Kṛṣṅa, They were not so liberal. But Caitanya Mahāprabhu is so liberal. Pāpī tāpī jata chilo hari-nāme uddhārilo [Hari Hari Bifale 3]. They distributed Himself through the chanting of Hare Kṛṣṅa mantra.

So these Kṛṣṅa consciousness movement, the Westerners, they are understanding Kṛṣṅa. It is very, very difficult subject matter. But because we are trying to understand Kṛṣṅa through Caitanya Mahāprabhu, therefore it has become easy. Otherwise it is very difficult subject.

Otherwise Kṛṣṅa Himself says, manuṣyāṅāṁ sahasreṣu kaścid yatati sidd... [Bg 7.3].

[Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.]

It will take... But as we are fallen, Kṛṣṅa is also as much liberal also, this age. So if we still, you do not take advantage, then how much unfortunate we are, we can consider.

Thank you very much. Hare Kṛṣṅa. [end]