Śrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 1.2.27

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

rajas-tamaḥ-prakṛtayaḥ sama-śīlā bhajanti vai pitṛ-bhūta-prajeśādīn śriyaiśvarya-prajepsavaḥ [SB 1.2.27]

[break] [leads chanting of synonyms]

rajaḥ—the mode of passion; tamaḥ—the mode of ignorance; prakṛtayaḥ—of that mentality; sama-śīlāḥ—of the same categories; bhajanti—do worship; vai—actually; pitṛ—the forefathers; bhūta—other living beings; prajeśa-ādīn—controllers of cosmic administration; śriyā—enrichment; aiśvarya—wealth and power; prajā—progeny; īpsavaḥ—so desiring.

[02:34]

Translation: "Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and aristocratic birth."

Prabhupāda: Hmm. So...

rajas-tamaḥ-prakṛtayaḥ sama-śīlā bhajanti vai pitṛ-bhūta-prajeśādīn śriyaiśvarya-prajepsavaḥ [SB 1.2.27]

Śriyaiśvarya-prajā.

[aside:] Stop that.

Śrī means beauty, aiśvarya means riches, opulence, and praja means progeny—sons, grandsons, great-grandsons. In Bengal there is a proverb, nāti nāti sagye bhati: "If one can see grandson of the grandson, his life is successful. His door to heaven is open now." [laughter] Nāti means grandson, and nāti's nāti, grandson. That means six generation.

So people like this—good family and full of beautiful women and very good bank balance, motorcars—then life is successful. Śriyaiśvarya-prajepsavaḥ. But who are after this śriyaiśvarya-prajepsavaḥ? That is explained: rajas-tamaḥ-prakṛtayaḥ. Rajas-tamaḥ-prakṛtayaḥ: those who are influenced by the modes of passion and ignorance.

In the Bhagavad-gītā, the division of the society is given there: cātur-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.]

According to guṅa and according to karma, there are four classes of men. The first-class men, the brāhmaṅas, because they are on the platform of goodness. Goodness means they can see. One who is qualified brāhmaṅa, he can see what is what: what is this world, what is God, what the human being... Everything is clearly... Prakāśa. It is called prakāśa, illumination. If one is situated in the modes of goodness, platform of goodness, he can see things as they are. Prakāśa.

And the next stage is passion, productive. Productive, ruling, administrating, like that. Creation. Just like the king's royal orders, they want to conquer expansive kingdom. And next stage is mixed-up—ignorance and passion. That is the stage of vaiśyas. They want simply money, somehow or other.

They do not care for anything, the vaiśya. Brāhmaṅa, kṣatriya, vaiśya and śūdra. Śūdra, they are completely ignorant. They cannot produce anything, neither they have got any enthusiasm for ruling or administration. So their business is to submit to the higher classes and live peacefully. These are the divisions of the society. But all of them are required for upkeep of the society.

It is exemplified in the Śrīmad-Bhāgavatam:

mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha āśramai..., jajñire catvāro varṅā viprādayaḥ guṅair pṛthak [SB 11.5.2]

In the Śrīmad-Bhāgavatam the same thing is confirmed, that the brāhmaṅas are the face of the Supreme Lord. Therefore, according to our Vedic civilization, whenever..., whenever there is any ceremony, the brāhmaṅas are..., are sumptuously fed. Because brāhmaṅas are considered to be the mouth of the Supreme Personality of Godhead. The mouth, the business of mouth is to speak and to eat. So brāhmaṅa's business is to speak Vedic knowledge, distribute Vedic knowledge. Veda-vādī. That is their speaking. Just like Ambarīṣa Mahārāja used to do.

sa vai manaḥ kṛṣṅa-padāravindayor 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.]

The brāhmaṅa's business is to speak about the Supreme Personality of Godhead. Just like Kṛṣṅa, the Supreme Personality of Godhead, is speaking about Himself... Because the purpose of Vedas is to understand Kṛṣṅa. Vedaiś ca sarvair aham eva vedyaḥ [Bg 15.15].

[I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of Vedānta, and I am the knower of the Vedas.]

That is the purpose of Veda. If you become a very great scholar in Vedas but you do not know what is Kṛṣṅa, it is useless. Because Vedas means... Veda means knowledge. And Vedānta means the ultimate end of knowledge.

So ultimate end of knowledge is Kṛṣṅa. So Vedānta means the ultimate goal of knowledge is to know Kṛṣṅa. That is Vedānta. Vedānta does not mean anything else. Because Kṛṣṅa says, vedaiś ca sarvair aham eva vedyaḥ [Bg 15.15]. That is Vedānta. And He also confirms, vedānta-vid vedānta-kṛd ca aham: "I am the compiler of Vedānta philosophy, and therefore I know perfectly well what is Vedānta."

Therefore if you follow the instruction of Kṛṣṅa, then you are completely in knowledge of the Vedānta. That's all. This is Vedānta philosophy. Vedānta philosophy does not mean to make some jugglery of words and deviate one from Kṛṣṅa. That is not Vedānta. That is misleading, bluffing. That is going on, in the name of Vedānta.

So in the previous verse it has been explained that,

mumukṣavo ghora-rūpān hitvā bhūta-patīn atha nārāyaṅa-kalāḥ śāntā bhajanti hy anasūyavaḥ [SB 1.2.26]

Those who are in the platform of goodness, they worship nārāyaṅa-kalāḥ śāntāḥ, Nārāyaṅa and His expansion. In the spiritual world, there are innumerable Vaikuṅṭha planets. As we have got experience within this material world, within this universe, there are innumerable planets, similarly, there is another sky. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ [Bg 8.20]. That sky is eternal. This sky is not eternal. It is created. It has got a date of creation, and it will be annihilated at a certain date.

So beyond the sky there is another sky, which is called paravyoma, or sanātana, eternal sky. And in that sky there are innumerable Vaikuṅṭha planets. Vaikuṅṭha means vigata-kuṅṭha hy asmāt: there is no anxiety. Here in this material world everyone is full of anxiety. This is the material nature. Even a small bird—you give some grains to the small bird, he'll be full of anxiety. He'll look like this, look like this. Yes. "If somebody's coming to kill me? Somebody's coming to kill me?"

That is explained by Prahlāda Mahārāja: sadā samudvigna-dhiyām asad-grahāt [SB 7.5.5].

[Prahlāda Mahārāja replied: O best of the asuras, King of the demons, as far as I have learned from my spiritual master, any person who has accepted a temporary body and temporary household life is certainly embarrassed by anxiety because of having fallen in a dark well where there is no water but only suffering. One should give up this position and go to the forest [vana]. More clearly, one should go to Vṛndāvana, where only Kṛṣṅa consciousness is prevalent, and should thus take shelter of the Supreme Personality of Godhead.]

The living entities in this material world, they are full of anxieties. Why? Asad-grahāt. Why? Because they have accepted something which will not exist. Asad-grahāt. There are two things: asat and sat. So oṁ tat sat. Paraṁbrahma Bhagavān, He's sat. And this material world, asat. Asat means "that which does not exist."

So because we have accepted this material body, asad-grahāt, therefore we must be always in anxiety. This is the law. Tat sādhu manye 'sura-varya dehinām. Dehinām, one who has accepted this material body, he must be full of anxiety. He may be the king of heaven, Indra, or he may be a small ant in the stool. It doesn't matter. Everyone is full of anxiety.

So Prahlāda Mahārāja recommended that..., when his father asked him: "What is the best thing, my dear boy, you have learned?" he explained, "My dear father..." He did not say "father"; he addressed his father as "the best of the demons," asura-varya. Asura-varya. Because he was... [Hindi aside] Asura-varya. Varya means the best, varīyān, varya.

So,

tat sādhu manye 'sura-varya dehināṁ sadā samudvigna-dhiyām asad-grahāt hitvātma-pātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta [SB 7.5.5]

Harim āśrayeta. Unless we take shelter under the lotus feet of Kṛṣṅa, Hari, so long we shall be full of anxiety. This Kṛṣṅa consciousness movement is trying to bring everyone under the shelter of the lotus feet of Kṛṣṅa, so that they may become free from all anxieties. This is the Kṛṣṅa consciousness movement. Otherwise, unless one comes under the shelter of Kṛṣṅa, he cannot be free of anxiety. That is not possible.

Therefore it is explained here that rajas-tamaḥ-prakṛtayaḥ. Those who are on the platform of the modes of goodness, brāhmaṅa platform, satyaṁ śamo damas titikṣā ārjavam āstikyaṁ jñānaṁ vijñānaṁ 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.]

This, these are the qualities of brāhmaṅa.

Not that because one is born of a brāhmaṅa father, he will be brāhmaṅa. No. Guṅa-karma-vibhāgaśaḥ [Bg 4.13].

He must have the qualities of brāhmaṅa and must act as a brāhmaṅa. Then he'll be accepted as brāhmaṅa. Otherwise he'll be called brahma-bandhu, dvija-bandhu. Strī-śūdra-dvija-bandhu. Strī, woman, śūdra and dvija-bandhu.

Dvija-bandhu means born of a brāhmaṅa father but his actions are like something else. He's called dvija-bandhu. Or born of a kṣatriya father. Dvija means brāhmaṅa, kṣatriya and vaiśya also—those who are born for the second time by initiation. First birth is by the father and the mother, and the second birth is by the spiritual master and Vedic knowledge. Vedic knowledge is the mother, and spiritual master is the father. So when one approaches a bona fide spiritual master, his second birth is there by advancement of spiritual knowledge, and that sacred thread is offered to him. Upanayana. Upa means "near," and nayana means "bringing."

So this sacred thread is the symbol that one has accepted a spiritual master and he knows Vedic knowledge. That is the symbol of sacred thread. Ācāryavān puruṣo veda [Chāndogya Upaniṣad 6.14.2].

[One who follows the disciplic succession of ācāryas knows things as they are.]

One who has accepted a ācārya, it is to be understood that he knows things as they are. That is the symbol of sacred thread.

So those who are not mumukṣavaḥ, they are to considered under the influence of ignorance and passion. They are called rajas-tamaḥ-prakṛtayaḥ. Those who are on the platform of brahminical understanding, brahminical qualities, controlling the senses, controlling the mind, tolerant, simplicity...

And Śrī Baladeva Vidyābhūṣaṅa has given about this ārjava, "simplicity," he says that a brāhmaṅa even to a enemy will disclose all his secrets. Even to his enemy. Nobody discloses his secrets before an enemy, but a brāhmaṅa, if he, even he finds out a enemy, he will disclose all the secrets. He has no secret. Brāhmaṅa means open-minded, liberal. And the opposite word is kṛpaṅa, miser.

So anyone who is trying to utilize fully the advantage of this human form of life, being desire of..., desirous of becoming liberated from these material clutches and acts accordingly, he's a brāhmaṅa. Mumukṣavaḥ. Others, who are not brāhmaṅas—those who are influenced by the material ignorance and passion, rajas-tamaḥ-prakṛtayaḥ—their business is how to get money, how to get beautiful woman and how to have many followers.

Caitanya Mahāprabhu denies this. Caitanya Mahāprabhu says, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye [Cc Antya 20.29, Śikṣāṣṭaka 4].

[O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.]

Caitanya Mahāprabhu says. "My dear Lord, Jagadīśa, I don't want riches," dhanam; na janam, "neither good," I mean to say, "progeny or followers," na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāma... Sundarīṁ kavitām, "very poetic, beautiful wife." Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye. "I don't want all these things."

Just see. This is the difference between sattva-guṅa and rajo-guṅa. Rajas-tamaḥ-prakṛtayaḥ, those who are influenced by the passion and ignorance, their desire is śriyaiśvarya-prajepsavaḥ. Śrī. Śrī means beauty. Śriyaiśvarya, opulence, śriyaiśvarya. And prajā, good progeny, that nāti- nāti.

So this is the desires of the persons who are influenced by passion and ignorance. And one who is influenced by the sattva-guṅa, goodness, he denies—especially on the platform of devotional service. Just like Caitanya Mahāprabhu denies: na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye [Cc Antya 20.29, Śikṣāṣṭaka 4]. Then what do you want? Mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: "My dear Lord, I want, life after life..."

Not He... He doesn't want even mukti. Otherwise, if one is liberated, then according to Bhagavad-gītā and every Vedic śāstra, punar janma naiti, tyaktvā dehaṁ punar janma naiti [Bg 4.9].

[One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.]

That is mukti. The mukti means to go out of this ignorance of the darkness of this material world. But Kṛṣṅa Caitanya Mahāprabhu, He says, mama janmani janmani. He doesn't want to stop even punar janma. Kṛṣṅa says mukti means no more birth, no more accepting this material body, but Caitanya Mahāprabhu says, janmani janmani, "life after life."

That means a devotee, who is actually pure devotee, anyābhilāṣitā-śūnyam [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.]

no other desire than to serve Kṛṣṅa, he doesn't want even mukti. Diyamānāṁ na gṛṅanti [SB 3.29.13].

[A pure devotee does not accept any kind of liberation—sālokya, sārṣṭi, sāmīpya, sārūpya or ekatva—even though they are offered by the Supreme Personality of Godhead.]

Diyamānāṁ na gṛ... Mukti, if it is offered to a devotee, he doesn't care for it; he doesn't want it. He doesn't want anything. He simply wants how to be a faithful servant of Kṛṣṅa. That is Kṛṣṅa consciousness. He doesn't want anything.

So those who are not in the modes of goodness, mumukṣavaḥ, they worship... Rajas-tamaḥ-prakṛtayaḥ sama-śīlā bhajanti. Sama-śīlā, according to their temperament. There are recommendation that "If you want this thing, you worship this demigod. If you want education, you worship this demigod. If you want money, then you worship this demigod. If you want very beautiful wife, then you worship Umā, and..." The recommendations are there. That is not false.

These are all Vedic recommendations. Because, if you want this, then... Bhagavad-gītā also, Kṛṣṅa says that yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg 9.25].

[Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.]

"If you want to go to the heavenly planet, then you worship such-and-such demigod. If you want to go to the Pitṛlokas, then you worship such-and-such demigod." These are explained there. They are not false. They are facts. If you want...

Just like they are going..., trying to go to the moon planet. So how to go to the moon planet, that process is described. You can, you can adopt that process and automatically, after your death, you'll be transferred to the moon planet. You don't require this artificial sputnik. No. Neither you can go there by the sputniks. It is not possible. You must be qualified to enter into a particular type of planet. You cannot go by force.

I have given this example many times in America, that if somebody wants to come to America, he has to secure the proper passport and visa. Otherwise, the immigration department will not allow him to enter. Similarly, if you want to go to a particular type of planet, higher planetary system, you must have the required passport and visa. Otherwise, how you can enter there?

Therefore Kṛṣṅa says,

yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ bhūtāni yānti bhūtejyā mad-yājino 'pi yānti mām [Bg 9.25]

Kṛṣṅa never says that "You do anything nonsense and you come to Me." Kṛṣṅa never says. If you..., if you worship demigod, you'll be promoted to the planets of the demigods. If you want to..., if you worship the Pitṛs, the śrāddha [indistinct], then you enter the Pitṛlokas. But one who is endeavoring in devotional service, yānti mad-yājinaḥ. Mad-yājinaḥ. Mad-yājī. Man-manā bhava mad-bhakto mad-yājī. Kṛṣṅa recommends, 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.]

And in another place He says, mad-yājino 'pi yānti mām [Bg 9.25].

So those who are devotee, those who are always engaged in the worship of Kṛṣṅa, Nārāyaṅa... Kṛṣṅa, Nārāyaṅa, Viṣṅu, They're all the same, viṣṅu-tattva. So in the previous verse: nārāyaṅa-kalāḥ śāntā bhajanti hy anasūyavaḥ. Anasūyavaḥ: they're not envious. They, they're not envious of the Supreme Personality of Godhead. Not like the so-called scholar, envious of Kṛṣṅa. When Kṛṣṅa says, man-manā bhava mad-bhakto mad-yājī mām, he's envious of Kṛṣṅa. He's recommending, "It is not to the person Kṛṣṅa," because he's envious. He does not like that Kṛṣṅa should be worshiped.

Not only he; there are many persons. As soon as we put that Kṛṣṅa, kṛṣṅas tu bhagavān svayam [SB 1.3.28]

[All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṅa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.]

"You just worship Kṛṣṅa," they will protest: "No. Why Kṛṣṅa? We have got so many other demigods. We shall worship them." They are asūyavaḥ. They are hiṁsa. Hiṁsa. They are envious of Kṛṣṅa. And because our life, this material life has begun being envious of Kṛṣṅa... "Why Kṛṣṅa shall be the enjoyer?" Kṛṣṅa says, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg 5.29].

[The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.]

Our enviousness is "Why Kṛṣṅa shall be the only enjoyer? I also, I shall enjoy. Why He shall enjoy the rāsa-līlā? I shall imitate. Or I shall also make arrangement for rāsa-līlā."

You see? This is rascaldom. Nobody can imitate Kṛṣṅa. Then that is... That is described in the Bhāgavata. If someone thinks of imitating Kṛṣṅa, he'll be ruined. He'll be ruined. That is said..., stated there in the Śrīmad-Bhāgavata, on the question of Parīkṣit Mahārāja.

So Kṛṣṅa consciousness means to be completely nonenvenious. In the Śrīmad-Bhāgavatam, in the beginning, it is said, dharmaḥ projjhita-kaitavaḥ atra paramo nirmatsarāṅām [SB 1.1.2].

[Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṅa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.]

Paramo nirmatsarāṅām. Those who are completely free from enviousness, they can understand what is Bhāgavatam. Paramo nirmat... Dharmaḥ projjhi... It is not a cheating type of religion, enviousness. Paramo nirmatsarāṅām, or paramahaṁsa, those who are not at all envious.

They're always friend. Suhṛdaṁ sarva-bhūtānām [Bg 5.29].

Paramahaṁsa means suhṛdaṁ sarva-bhūtānām, "friend for everyone," not for this human society or this society. A paramahaṁsa is friend for everyone. Paramo nirmatsarāṅāṁ satām. They are satām, Vaiṣṅava. Vāstavam atra vedyam atra tāpa-trayonmūlanaṁ śivadam. These things are mentioned.

So those who are envious of Kṛṣṅa, they take to the worship of other demigods. Śriyaiśvarya-prajepsavaḥ. Because to quickly attain achievement or achieve perfection in these three things: beauty, opulence and good generation. So Bhāgavata says that "Even though you are very much anxious to get all these things," śriyaiśvarya-prajā, "still, we recommend that you worship the Supreme Personality of Godhead."

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

That is the recommendation.

Akāma. Akāma means bhakta. Just like Caitanya Mahāprabhu is saying: na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye [Cc Antya 20.29, Śikṣāṣṭaka 4].

"We don't want." He's called akāma, no desire. Akāmaḥ sarva-kāmo vā. Sarva-kāma means this: śriyaiśvarya-prajepsavaḥ. Dhanaṁ dehi rūpaṁ dehi yaśo dehi balaṁ dehi—dehi, dehi, dehi, dehi, dehi. They are sarva-kāma. Akāmaḥ sarva-kāmo vā [SB 2.3.10]. And another, mokṣa-kāma.

So mokṣa-kāma and sarva-kāma or, what is called, the yogīs, siddhi-kāma. They are also siddhi-kāma. Some of them are mokṣa-kāma; some of them are sarva-kāma; some of them are siddhi-kāma—all of them are kāmīs, lusty. The yogīs, the karmīs and the jñānīs—all of them—they are kāmīs. Means they want something. Only the devotee, he doesn't want anything—except Kṛṣṅa. He doesn't want Kṛṣṅa also. He simply wants to serve Kṛṣṅa.

Just like Caitanya Mahāprabhu teaches: āśliṣya vā pāda-ratāṁ pinaṣṭu māṁ marma-hatāṁ karotu vā adarśanāt [Cc Antya 20.47].

[Let Kṛṣṅa tightly embrace this maidservant who has fallen at His lotus feet, or let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but still He alone, and no one else, is the worshipable Lord of My heart.]

A devotee desires to see Kṛṣṅa. But he says: "I don't mind if You break my heart by not being present. I don't mind. You break my heart." Because a devotee is always anxious to see Kṛṣṅa. Just like Rādhārāṅī: She's always anxious to see Kṛṣṅa. But Kṛṣṅa does not come. Just like Kṛṣṅa left all the gopīs, immediately went to Mathurā. Renouncement. So much love with the gopīs, and He could renounce immediately.

This is one of the qualification of God. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ [Viṣṅu Purāṅa 6.5.47],

[Full wealth, strength, fame, beauty, knowledge and renunciation—these are the six opulences of the Supreme Personality of Godhead.]

jñāna-vairāgyam. Vairāgya. Kṛṣṅa was so much attached to the gopīs, so much, but when it was necessary, He left all of them in Vṛndāvana and went to Mathurā for killing Kaṁsa. That is God, renouncement. So these gopīs remained simply crying for all the life, rest of their life. That is pure devotion. Marma-hatām, brokenhearted. Kṛṣṅa made them brokenhearted. "Never mind. We shall remain brokenhearted, crying all the life. You do Your business." That is love of Kṛṣṅa. That is love of Kṛṣṅa.

āśliṣya vā pāda-ratāṁ pinaṣṭu mām ...marma-hatāṁ karotu vā yathā tathā vā vidadhātu lampaṭo mat-prāṅa-nāthas tu sa eva nāparaḥ [Cc Antya 20.47]

This is... The lampaṭa. Just like lampaṭa husband goes to so many other women, but the chaste wife still loves the husband: "Never mind." So similarly, we have to become so chaste, so honorable, just to stick to the lotus feet of Kṛṣṅa. That is Kṛṣṅa consciousness movement.

Thank you very much.

Devotees: Haribol. [end]