Lecture

The Nectar of Devotion

Pradyumna: Uh Page... Uh [indistinct]. "Practice means employing our senses in some particular type of work. Therefore devotional service in practice means utilizing our different sensory organs in service to Kṛṣṅa. Some of the senses are meant for acquiring knowledge, and some are meant for executing the conclusions of our thinking, feeling and willing. So practice means employing both the mind and the senses in practical devotional service.

"This practice is not for developing something artificial. For example, a child learns or practices to walk. This walking is not unnatural. The walking capacity is there originally in the child, and simply by a little practice, he walks very nicely. Similarly, devotional service to the Supreme Lord is the natural instinct of every living entity. Even the uncivilized men like the aborigines offer their respectful obeisances to something wonderful exhibited by nature's law, and they appreciate that behind some wonderful exhibition or action there is something supreme.

"So this consciousness, though lying dormant in those who are materially contaminated, is found in every living entity. And, when purified, this is called Kṛṣṅa consciousness."

Prabhupāda: So even in the minds of the jungle people, there is obedience to the Supreme. As soon as there is some thunderbolt strike, so they offer obeisances. As soon as they see a big sea, ocean, they offer obeisances. Offering obeisances to the great, that is natural. That is the gradual appreciation of the potency or energy of the Supreme Lord. Because whatever we see, whatever there is, they're nothing but different manifestation of the energy of the Supreme Lord. Parasya brahmaṅaḥ śaktiḥ.

We can appreciate the potencies, the energies of the Supreme Lord, anywhere. As I explained yesterday, the potency is there in the seed. As Kṛṣṅa says, bījo 'haṁ sarva-bhūtānām [Bg 7.10].

[O son of Pṛthā, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.]

A big banyan tree is concentrated within a small seed, smaller than the mustard seed. There is the potency of a very big tree.

There is a story, it is very instructive story, that Nārada Muni was passing to go to Vaikuṅṭha, and on the way one very learned scholar, brāhmaṅa, met him, and he inquired from Narada Muni where he was going. Nārada Muni said that "I am going to see Nārāyaṅa, my Lord." So the brāhmaṅa asked him, "Oh, you are going to meet Nārāyaṅa. Will you kindly inquire for me when my..., when I shall be liberated," Nārada Muni said, "Yes, I shall inquire."

Similarly, on the way, he met one cobbler. He also inquired Nārada Muni where he was going, and he said, will you kindly inquire from Lord Nārāyaṅa when he would be liberated? So when Nārada Muni met Nārāyaṅa, so he inquired—because he's saintly person; he promised—that "Such-and-such brāhmaṅa inquired like this, and the..., and a cobbler also inquired like this." So Nārāyaṅa said, "The..., this cobbler will be liberated in this life, and that brāhmaṅa will take some time, some many births."

So Nārada Muni became astonished that he, he was a learned scholar and brāhmaṅa, and he would take so much time, and the cobbler would be liberated in this life? "Oh, what is the reason, Sir?" So Nārāyaṅa gave him one needle, and He requested him that "When they inquire what Nārāyaṅa was doing, you can say that Nārāyaṅa was pulling one elephant through the hole of the needle, this side and that side," in this way.

So when he came back, the brāhmaṅa said, "Sir, you are... I offer my respectful obeisances unto you and Nārāyaṅa. We cannot believe this, that through the needle, or through the hole of a needle, a elephant is being passed, this side and that side." And when it was informed to the cobbler, he began to cry. He said, "Oh, my Nārāyaṅa is so powerful that He can do everything." He believed immediately that "Yes, for Nārāyaṅa it is possible to pull the elephant through the hole of the needle, this side and that."

So Nārada Muni inquired, "How do you believe this? The other person, the brāhmaṅa, he's learned person. He did not believe. How do you believe it? What is your conviction?" He said, "Sir, I believe in this way, because I am sitting under this tree. This is a banyan tree. And so many," what is called, "figs are falling down. And each fig there are thousands of small seed, and in each seed there is a banyan tree. So if Nārāyaṅa can keep thousands of banyan trees within this fig fruit, how it is not possible for Him to pull an elephant through the hole of a needle?"

So this is called faith. The faith is not blind. There is proof. He..., the cobbler was not blindly believing that Nārāyaṅa was pulling an elephant through the hole of a needle, but he sees practically the potency, the power of the Lord, bījo 'haṁ sarva-bhūtānām [Bg 7.10],

[O son of Pṛthā, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.]

how He keeps all the potencies of the banyan tree within the seed. So otherwise there is no meaning "all-powerful." He can do whatever He likes. Inconceivable.

Śrīla Jīva Gosvāmī therefore explains that unless we believe [in the] inconceivable potency of the Lord, then we cannot understand the activities. Parāsya śaktir vividhaiva śrūyate, svābhāvikī-jñāna-bala-kriyā ca [Śvetāśvatara Upaniṣad 6.8].

[The Supreme Lord has nothing to do. Nothing is equal to Him or greater than Him. He acts in different phases by manifesting His parts and parcels, which are all simultaneously differently situated by His unlimited, variegated potencies. Each potency acts quite naturally in sequences, providing Him full knowledge, power and pastimes.]

We cannot judge how things are happening, but we have to believe. Therefore Vedic knowledge is so important. We cannot make research. We cannot judge. Simply if we take the Vedic truth...

Just like we have several times explained, the Vedas accept the cow dung pure, whereas the stool of other animal is impure. So we have to accept like that. So veda-vāṅī. Veda-vāṅī means you cannot deny it. You cannot argue on it. You have to accept as it is. Therefore learned scholar, when he speaks something, he gives evidence from the Vedas, śruti, śruti-pramāṅa. That is the best evidence.

Go on.

Pradyumna: "There are certain prescribed methods for employing our senses and mind in such a way that our dormant consciousness for loving Kṛṣṅa will be invoked, as much as the child, with a little practice, can begin to walk."

Prabhupāda: The Gosvāmīs, or in the Pañcarātra system, in the śāstras, the regulative principles are so made that if we practice it, gradually our dormant Kṛṣṅa consciousness will be awakened. Therefore these prescribed rules and regulation, as it is given in the śāstras and confirmed by the ācāryas... Narottama dāsa Ṭhākura says, tāṅdera caraṅa-sevi. We have to follow the footprints of the ācāryas.

Ācārya means paramparā. One ācārya is following the previous ācārya. A ācārya does not manufacture anything, something novel. He follows the previous ācārya. And therefore he, he's ācārya. And one who follows... Ācāryavān puruṣo veda [Chāndogya Upaniṣad 6.14.2].

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

Ācārya upāsanam, in the Bhagavad-gītā it is said. So we have to accept the principles laid down by the ācāryas. Tāṅdera caraṅa-sevi-bhakta-sane vāsa [Nāma-saṅkīrtana 7].

rūpa-raghunātha-pade haibe ākuti kabe hāma bujhaba śrī-yugala-pīriti [from Lālasāmayī]

Narottama dāsa Ṭhākura. These are... Narottama dāsa Ṭhākura's versions are accepted as Vedic versions, śruti-pramāṅa. Viśvanātha Cakravartī Ṭhākura says that the statements of Narottama dāsa Ṭhākura are as good as Vedic evidences. Therefore we quote from Narottama dāsa Ṭhākura often. Not, not only Narottama dāsa Ṭhākura—Kṛṣṅadāsa Kavirāja Gosvāmī and the six Gosvāmīs, they are authorities.

So we have no difficulty. Tāṅdera caraṅa-sevi-bhakta-sane vāsa. That's all. Let us follow the footprints of the ācāryas, Gosvāmīs, and live together as sincere, serious devotees. Then our life is successful. It is not very difficult. Bhakta-sane vāsa. Tāṅdera caraṅe. We should live together as devotee and follow the footprints of the ācāryas. Don't manufacture concoction. Then it will be spoiled. Simply try to follow. They will protect. They'll give protection. Because Kṛṣṅa says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi [Bg 18.66].

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

So if we take shelter of the ācāryas, that means we take shelter of Kṛṣṅa. Yasya prasādād bhagavat-prasādaḥ. If the ācārya, guru, is satisfied, then we must know certainly that Kṛṣṅa is satisfied. Yasya prasādād bhagavat-prasādaḥ. Ācāryaṁ māṁ vijānīyāt [SB 11.17.27].

[One should know the ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.]

So this is the principle, and the ācāryas give us direction. It is not very difficult. Simply we have to be..., become very serious and sincere. Then everything is all right.

Go on.

Pradyumna: "One who has no basic walking capacity cannot walk by practice. Similarly, Kṛṣṅa consciousness cannot be aroused simply by practice."

Prabhupāda: Artificially-practiced Kṛṣṅa consciousness is not possible. There is Kṛṣṅa consciousness: nitya-siddha kṛṣṅa-bhakti 'sadhya' kabhu naya. It is not by the practice, but following certain method... Just like sex impulse is there already in everyone's heart. When there is opportunity, it becomes awakened. It is not that artificially a dull stone can be awakened in sex impulse. No. In a human being, or animal, a living being, there is sex impulse, but it becomes awakened in favorable circumstances.

Similarly, if we keep ourself in favorable circumstances, that means bhakta-sane vāsa, living with pure devotees, without any material desires, then the Vṛndāvana... Living in Vṛndāvana—what is the meaning of living...? Because bhakta-sane vāsa. Here, whoever comes, he comes for the purpose of developing devotional attitude. Not for any... Here, nobody comes for making business or making money. If anyone comes, he makes offense, dhāma-aparādha. Dhāma-aparādha. It is called... There are many kinds of dhāma-aparādha, nāma-aparādha, sevā-aparādha. There are aparādhas, offenses. That will be described in the Bhakti-rasāmṛta-sindhu.

So here, in Vṛndāvana-dhāma, nobody should make any business. Nobody should try to satisfy his senses in Vṛndāvana-dhāma. Then his living in Vṛndāvana-dhāma will be profitable. Of course, anyone living in Vṛndāvana-dhāma, he is fortunate because the dhāma itself has its own power. But ānukūlyena kṛṣṅānu-śīlanam [Cc Madhya 19.167].

[When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṅa favorably, as Kṛṣṅa desires.]

Similarly, if we live in the dhāma in ānukūla way, favorable way, then our achievement, or ultimate success, is very easy. If we commit offenses, it will be delayed. But still, anyone some way or other who is living in Vṛndāvana, sticking to the dust of Vṛndāvana, he is certainly benefited.

Go on.

Pradyumna: "Actually, there is no such practice. When we wish to develop our innate capacity for devotional service there are certain processes which, by our accepting and executing them, will cause that dormant capacity to be invoked. Such practice is called sādhana-bhakti."

Prabhupāda: Hmm. The practice, following the rules and regulation of śāstra and ācārya, direction of the spiritual master, that is called sādhana-bhakti. That, every..., anyone can do, provided he's serious. Ādau śraddhā tataḥ sādhu-saṅga atha bhajana-kriyā [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.]

This bhajana-kriyā means sādhana-bhakti.

So if our bhajana-kriyā is proper and in the line, then anartha-nivṛttiḥ syāt, then all the anarthas, unwanted things, bad habits, that will be immediately vanquished. After anartha-nivṛttiḥ, tato niṣṭhā tato ruci athāsaktis tato bhāvaḥ. If this way, we shall increase our attitude of devotional service, ultimately getting shelter of the lotus feet of the Lord.

Pradyumna: "Every living entity under the spell of material energy is held to be in an abnormal condition of madness. In the Śrīmad-Bhāgavatam it is said, 'Generally, the conditioned soul is mad because he is always engaged in activities which are the causes of bondage and suffering.'

"Spirit soul in its original condition is joyful, blissful, eternal and full of knowledge."

Prabhupāda: Nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. These materialistic persons, they are mad. Mad.

piśācī pāile jana mati-cchanna haya māyā-grasta jīvera se dāsa upajaya [Prema-vivarta]

We, those who are materialistic persons, we are mad after sense gratification. Exactly like a person who is ghostly haunted, he speaks all sorts of nonsense, similarly, in our material condition we speak simply all nonsense.

Unless we engage our tongue in the talking of kṛṣṅa-kathā... Vacāṁsi vaikuṅṭha-guṅanuvarṅane [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.]

Unless we engage our tongue in describing about the glories of Vaikuṅṭha—Vaikuṅṭha means the Supreme Personality of Godhead—then we shall be talking politics and other nonsense, and waste our time. Just like the frog. The frog is crowing. That means jihvāsatī dārdurikeva [SB 2.3.20]. In the Bhāgavata it is said that we have got tongue, but if we don't use the tongue for kṛṣṅa-sevā...

Sevonmukhe hi jihvādau [Bhakti-rasāmṛta-sindhu 1.2.234].

[No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṅa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.]

Our devotional service begins from the tongue. People will be, "How service begins from the tongue?" Yes. Sevonmukhe hi jihvādau svayaṁ eva sphuraty adhaḥ. So the tongue is very good instrument for developing devotional service. If we don't use this tongue in devotional service, then it is compared with the tongue of the frog. Jihvā dārdurikeva.

Why? Why? "My tongue is so nice. Why it is compared with the tongue of a frog?" Now, because the frog, crowing, [imitates frog sound:] "kakara-kaw, kakara-kaw," that means inviting the snake. The snake cannot see where is the frog, but by hearing the sound, crowing sound, the snake can understand, "Here is my food." So his crowing sound will be stopped as soon it is swallowed up by the snake.

Similarly, we have got this tongue, human body. It is not the cat's tongue or dog's tongue or tiger's tongue or hog's tongue. It is the human being tongue. So this should be engaged for Kṛṣṅa's service by chanting Hare Kṛṣṅa. "Hare Kṛṣṅa, Hare..." This is... The tongue is being used. And tasting kṛṣṅa-prasādam. If we simply..., if you do not read any śāstra, if you simply chant Hare Kṛṣṅa mantra, the tongue is... And simply we do not eat anything which is not offered to Kṛṣṅa. If we take this vow, that "My tongue should be used only for Kṛṣṅa, by chanting Hare Kṛṣṅa mantra. And chanting, chanting, when I become hungry, I take some little prasādam..."

Actually, that was the original process of paramahaṁsas, Gosvāmīs. They used to... Kṛṣṅa-kīrtana-gāna-nartana-parau. Their tongue was always used for kṛṣṅa-kīrtana.

kṛṣṅa-kīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-jana-priya-priyakarau nirmatsarau pūjitau śrī-caitanya-kṛpā-bharau bhuvi bhuvo bhārāvahantārakau vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau [Śrī Śrī Ṣaḍ Gosvāmy Aṣṭaka]

So the Gosvāmīs used to spend their time by using... Haridāsa Ṭhākura, Haridāsa..., Nāmācārya Śrīla Haridāsa Ṭhākura, he was using his tongue: Hare Kṛṣṅa, Hare Kṛṣṅa, Kṛṣṅa Kṛṣṅa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, like this. Very simple thing. But it is difficult also.

So gradually... We should not imitate, but follow the footprints of great saintly persons, ācāryas. Then gradually, we shall be practiced. Tādera caraṅa-sevi-bhakta-sane vāsa. This society, Kṛṣṅa consciousness society, is made just to create some devotees so that people, by the association of the devotees and following the footprints of the Gosvāmīs, they'll be automatically elevated to the transcendental platform. This is the meaning of Kṛṣṅa consciousness Society. It is not a joint mess, that "You bring something, I bring something, and let us cook together, and eat and sleep." It is not that Society. We should always be engaged. Always we shall use our tongue.

So tāṅdera caraṅa-sevi-bhakta... It is very important passage given by Narottama dāsa Ṭhākura. Tāṅdera caraṅa-sevi... Our business should be how to execute the orders of Lord Caitanya Mahāprabhu. The Gosvāmīs, the ṣaḍ-gosvāmī, Caitanya Mahāprabhu... Caitanya Mahāprabhu said,

pṛthivīte āche yata nagarādi grāma sarvatra pracāra haibe more nāma [CB Antya-khaṅḍa 4.126]

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

He wanted that human being, those who have taken birth as a human being in India, they should take the cause, the mission, of Lord Caitanya Mahāprabhu and spread all over the world. Janma sārthaka kari' karo paropakāra. The India is made for doing good to others. India is not meant for exploiting others. That is not India's mission. From the very beginning, from long, long distant place, people used to come here to learn spiritual advancement of life. It is said that Lord Jesus Christ also came here, and he lived here for twelve years. Similarly, many Chinese scholars and transcendentalists used to come.

So India is a land of knowledge and culture, especially spiritual knowledge, since very, very long time. So especially those who are born in India, they should take advantage of the privilege. Unfortunately, they are criticizing the foreigners, those who have taken to it. They're suspecting. It is very, very regrettable fact. But anyway, that is the way, that is the order of Śrī Caitanya Mahāprabhu, that those who are intelligent person, intelligent Indians, they should take advantage of the gifts of the great sages and saintly persons, make their life successful and preach the cult all over the world. That is the mission of Caitanya Mahāprabhu. Our Kṛṣṅa consciousness movement is meant for that purpose.

Go on.

Pradyumna: "Only by his implication in material activities has he become miserable, temporary and full of ignorance. This is due to vikarma. Vikarma means actions which should not be done. Therefore we must practice sādhana-bhakti, which means to offer maṅgala-ārātrika [Deity worship] in the morning, to refrain from certain material activities, to offer obeisances to the spiritual master and to follow many other rules and regulations which will be discussed here one after another. These practices will help one to become cured of madness. As a man's mental disease is cured by the directions of a psychiatrist, so this sādhana-bhakti cures the conditioned soul of his madness under the spell of māyā, material illusion."

Prabhupāda: So, as they are mentioned, the first principle is that every devotee must try to rise early in the morning. That is first business. This practice should be done first. No one should sleep more than six hours. Or, if you want to sleep more... But you must rise in early in the morning, at four o'clock, attend the ārātrika, maṅgala-ārātrika. Maṅgala-ārātrika means auspicious beginning of your day.

If you stand before maṅgala-ārātrika... In Vṛndāvana you see now, every temple, as soon as there is four o'clock, the ding-dong bell immediately begins. People can rise early in the morning, take bath in the Yamunā and visit the Deities in the temple. There is no necessity of passing M.A. examination, taking B.A. degree for devotional service. Simply you have to follow the regulative principles. Then automatically you'll become spiritualized. Very simple method. Vṛndāvana is specially meant for that purpose. Why people come to Vṛndāvana? To take the advantage. Here the atmosphere is surcharged with devotional service. We should take advantage of it.

This is called sādhana-bhakti. Sādhana. Sādhana-bhakti means we have to practice it. And it does not require much education. It does not depend on your riches, that you have to become a very rich man to follow the regulative principles, rise early in the morning. Anyone can rise ea... It is simply a practice. You can take bath in the Yamunā. It is simply practice. You can visit the temples early in the morning. It is simply practice. So this is called sādhana-bhakti, practicing.

Go on.

Pradyumna: "Nārada Muni mentions this sādhana-bhakti in the Śrīmad-Bhāgavatam, Seventh Canto, First Chapter, thirtieth verse [SB 7.1.30]. He says there to King Yudhiṣṭhira: 'My dear King, one has to fix his mind on Kṛṣṅa by any means.' That is called Kṛṣṅa consciousness."

Prabhupāda: Yena tena prakāreṅa manaḥ kṛṣṅe niveśayet. The practice means somehow or other, you fix up your mind on the lotus feet of Kṛṣṅa, as Mahārāja Ambarīṣa did. Sa vai manaḥ kṛṣṅa-padāravindayor [SB 9.4.18].

Practice in such a way that you'll be able to think of the lotus feet of Kṛṣṅa twenty-four hours, without any stop. That is the first-class yoga. Immediately you become a first-class yogī. You don't have to practice the meditation, samādhi, dhyāna, dhāraṅā, āsana, praṅāyāma, this aṣṭāṅga-yoga. Without practicing aṣṭāṅga-yoga, you simply practice the one simple thing, simply thinking of the lotus feet of Kṛṣṅa always; then you become a first-class yogī.

It is not our statement; it is Kṛṣṅa's statement.

yoginām api sarveṣāṁ mad-gata āntarātmanā 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.]

He's first-class yogī. Who? "Who is always thinking of Me within his heart." Śraddhāvān. "With faith and love, he's always thinking of Kṛṣṅa." He's first-class yogī. So our this Kṛṣṅa consciousness movement is so nice that if we take it seriously, then immediately, on the first stage, we become a first-class yogī. Immediately, without any bodily endeavor, mystic exercise. No need. In the Kali-yuga it is not possible.

The yoga practice, in your Western countries it is very popular; but that is a farce. Yoga practice is very difficult, especially in this age. Kṛte yad dhyāyato viṣṅum [SB 12.3.52].

[Whatever result was obtained in Satya-yuga by meditating on Viṣṅu, in Tretā-yuga by performing sacrifices, and in Dvāpara-yuga by serving the Lord's lotus feet can be obtained in Kali-yuga simply by chanting the Hare Kṛṣṅa mahā-mantra.]

Yoga practice was being done in the Satya-yuga. People were very strong; they used to live for many, many years. They could practice yoga. Here we do not know when we shall die. There is no, I mean to say, fixed-up time. At any moment we can die. Padaṁ padaṁ yad vipadām [SB 10.14.58].

[For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murāri, the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf's hoof-print. Their goal is paraṁ padam, Vaikuṅṭha, the place where there are no material miseries, not the place where there is danger at every step.]

We are simply in the midst of dangerous condition. At any moment. Just like when you were coming from that Mr. Choudhuri's house, immediately there would have been a motor accident in this Vṛndāvana. Immediately.

So padaṁ padaṁ yad vipadām. Here, especially in this Kali-yuga, the time is very bad. At any moment there can be any turmoil, and we can die at any moment. Therefore the recommendation is:

harer nāma harer nāma harer nāma eva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā [Cc Ādi 17.21]

[In this Age of Kali there is no other means, no other means, no other means for self-realization than chanting the holy name, chanting the holy name, chanting the holy name of Lord Hari.]

You are chanting Hare Kṛṣṅa, Hare Kṛṣṅa, Kṛṣṅa Kṛṣṅa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. If you..., if I die chanting Hare Kṛṣṅa, it is a great opportunity. So this practice, kīrtanīyaḥ sadā hariḥ [Cc Ādi 17.31],

[One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.]

this is the only sādhana. Sādhana-bhakti. Chant always Hare Kṛṣṅa mantra, fix up your mind on the lotus feet of Kṛṣṅa, and it will be very easily possible to make your life perfect.

Go on.

Pradyumna: "It is the duty of the ācārya, the spiritual master, to find the ways and means for his disciple to fix his mind on Kṛṣṅa. That is the beginning of sādhana-bhakti."

Prabhupāda: Yes. The ācārya or the spiritual master's duty is to give direction to the disciples how he can fix up his mind always on the lotus feet of Kṛṣṅa. He should... He knows how to engage a particular devotee in a particular type of service. Sva-karmaṅā tam abhyarcya [Bg 18.46]. The... We are..., everyone has got some particular talent. So it is the duty of the spiritual master to engage his disciple's talent in the service of the Lord so that constantly he can think of the Lord. This is spiritual master's duty.

Go on.

Pradyumna: "Śrī Caitanya Mahāprabhu has given us an authorized program for this purpose, centered around the chanting of the Hare Kṛṣṅa mantra. This chanting has so much power that it immediately attaches one to Kṛṣṅa. That is the beginning of sādhana-bhakti. Somehow or other, one has to fix his mind on Kṛṣṅa. The great saint Ambarīṣa Mahārāja, although a responsible king, fixed his mind on Kṛṣṅa, and similarly, anyone who tries to fix his mind in this way will very rapidly make progress in successfully reviving his original Kṛṣṅa consciousness."

Prabhupāda: Because fix up mind on the lotus feet of Kṛṣṅa is yoga. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [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.]

Who is yogī? Dhyānāvasthita: always thinking of Kṛṣṅa, Kṛṣṅa's lotus feet. Dhyānāvasthita-tad-gatena manasā... Tad-gatena manasā, absorbed in the thought of Kṛṣṅa. This is yoga system. Some way or other, if you fix up your mind on the lotus feet of Kṛṣṅa, that is perfection of yoga. Yoginām api sarveṣāṁ [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.]

That is the verdict of all śāstras. So by fixing up your mind on the lotus feet of Kṛṣṅa, immediately you become first-class yogī. There is no doubt about it.

Go on.

Pradyumna: "Now this sādhana-bhakti, or practice of devotional service, can also be divided into two parts. The first part is called regulative principles. One has to follow these different regulative principles by the order of the spiritual master or on the strength of authoritative scriptures."

Prabhupāda: Yes. The regulative principles means that you don't manufacture anything. Regulative principle means authorized—as they are mentioned in the authorized scriptures and as it is confirmed by the spiritual master. Because we do not know. When it is confirmed by the spiritual master, yes, it is right. Sādhu guru..., sādhu-śāstra-guru-vākya, tinete kariyā aikya. The same statement of Narottama dāsa Ṭhākura. Sādhu, principles which are followed, sādhu-mārga-anugamanam. We cannot follow asādhu-mārga. We must follow sādhu-mārga.

Mahājano yena gataḥ sa panthāḥ [Cc Madhya 17.186].

[Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate.]

We cannot follow an upstart, manufacturing some song, manufacturing some ideas. We cannot follow that. What is authorized song, we shall sing. What is authorized method, we shall follow. Sādhu-guru-śāstra-vākya. Sādhu and guru means on the basis of śāstra. And śāstra means the statements of sādhu and guru. Therefore sādhu and guru and śāstra, they are identical. So they must be corroborated. If somebody's sādhu is speaking against śāstra, then he's not sādhu. If somebody's guru, if he's going against śāstra, then he's not guru. And śāstra means the original guru and sādhu.

What do we mean by śāstra? Just like in Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam means we are studying the character of original sādhu and guru. Just like Prahlāda Mahārāja, Prahlāda-caritra, Dhruva-caritra, Ambarīṣa-caritra, the Pāṅḍavas, Bhīṣma. So Bhāgavata means the glories of Bhagavān and bhaga..., devotees. That's all. This is Bhāgavatam. So sādhu-guru-śāstra-vākya, tinete kariyā aikya.

So this is sādhana-bhakti. We must take instruction from the spiritual master. Ādau gurvāśrayam, sad-dharma-pṛcchāt. Who requires a spiritual master? One who is inquisitive of sad-dharma, not asad-dharma. Sad-dharma-pṛcchāt. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam [SB 11.3.21].

[Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.]

A man requires a spiritual master when he's inquisitive to know about the transcendental subject matter. A spiritual..., a spiritual master... To accept a spiritual master is not a fashion. Just like we keep a dog, pet, similarly if we keep a spiritual master, pet spiritual master, to get sanction of all my sinful activities, that is not accepting spiritual master.

Spiritual master means tad viddhi praṅipātena paripraśnena sevayā [Bg 4.34].

[Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.]

You should accept a spiritual master where you think that you can surrender yourself fully, and offer his..., your service. That is spiritual master. Sādhu-mārga-anugamanam. Sad-dharma-pṛcchāt.

So spiritual master is required for a person who is interested in the transcendental subject matter. Tad viddhi praṅipātena paripraśnena sevayā. Tad-vijñānārthaṁ sa gurum eva abhigacchet [Muṅḍaka Upaniṣad 1.2.12].

[To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth.]

Tad-vijñāna, tad-vijñāna, the science of spiritual life. One who is interested in the science of spiritual life, not that to keep a spiritual master as a fashion. No. One must be serious. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam [SB 11.3.21].

First of all, one must know in which subject matter he's inquisitive—in material things or in spiritual matter. If he's actually interested in spiritual matter, then he should search out a proper, bona fide spiritual master. Gurum eva abhigacchet. Must find out. It is not option. It must. Must. You cannot avoid it. Without bona fide spiritual master, you cannot go a step forward.

Go on.

Pradyumna: "...and there can be no question of refusal. That is called vaidhi, or regulated. One has to do it without any argument. Another..."

Prabhupāda: Yes. You cannot argue with the spiritual master. First of all, you have to select a spiritual master where you can completely surrender. And as soon... Just like Arjuna surrendered to Kṛṣṅa. When he saw that "The questions which have arisen in my mind, it cannot be solved by ordinary person," therefore he selected. He told Him that "I can understand, without Your Lordship nobody can mitigate all the doubts in my mind." Tasmād guruṁ prapadyeta [SB 11.3.21].

Śiṣyas te 'haṁ śādhi mām [Bg 2.7].

[Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.]

Therefore original spiritual master is Kṛṣṅa. Kṛṣṅa is original spiritual master. Tene brahma hṛdā ādi-kavaye [SB 1.1.1]. Kṛṣṅa first instructed Brahmā, Ādi-kavi. From Brahmā we have got these Vedas, Vedic knowledge. Therefore, Kṛṣṅa is the original spiritual master. Aham evāsam agre. Before creation, Kṛṣṅa was there. Aham ādir hi devānām [Bg 10.2]. Kṛṣṅa is the origin of all the devas. Devas means Brahmā, Viṣṅu, Maheśvara, then all other demigods. So in this way, Kṛṣṅa is the original spiritual master, just like He's the spiritual master of Arjuna.

So study of Bhagavad-gītā means if you follow the footprints of Arjuna, then you are also as good as Arjuna. Not as good; I mean to say that your knowledge is perfect. Perfect in this sense: that Arjuna accepted Kṛṣṅa as Paraṁ Brahman; you accept Kṛṣṅa as Paraṁ Brahman; then your study of Bhagavad-gītā is perfect. And if you make your so-called erudite scholarship, commentary, "It is not to Kṛṣṅa," then you are spoiled. Your life is spoiled, your study is spoiled. Sādhu-mārga-anugamanam.

So if you want to study Bhagavad-gītā, you follow what Arjuna says. Where is the difficulty? What Arjuna has said about Kṛṣṅa, that is already there in the Bhagavad-gītā. Arjuna said, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, śāṣvataṁ puruṣam ādi [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.]

You accept Him, Kṛṣṅa. Why do you try to make minus Kṛṣṅa Bhagavad-gītā? This is rascaldom. That is not study of Bhagavad-gītā. Bhagavad-gītā as it is. Study Bhagavad-gītā as it is; then you'll be benefited.

And actually we are seeing that. We are presenting Bhagavad-gītā as it is all over the world, and it is becoming successful. Not adulteration. That is spoiling. Adulteration means... The example is given..., it was given by my Guru Mahārāja that there is a cup of sweet rice, and you mix with some grains of sand. Then it is..., whole thing is spoiled. You cannot comment Bhagavad-gītā according to your whims. Kṛṣṅa did not leave Bhagavad-gītā to be understood by your commentation. Try to understand Bhagavad-gītā as it is you'll be benefited. That is sādhu-mārga-anugamanam [Bhakti-rasāmṛta-sindhu 1.1.74].

Chant Hare Kṛṣṅa. Hare Kṛṣṅa. [end]