Lecture

The Nectar of Devotion

Pradyumna: "...is divided into four parts, just as the ocean is sometimes divided into four parts, and there are different sections within each of these four divisions. Originally, in Bhakti-rasāmṛta-sindhu, the ocean is divided like the watery ocean, to east, west, north and south, while the subsections within these different divisions are called waves. As in the ocean there are always different waves, either on the eastern side, the western side, the northern side or the southern side, so similarly, Bhakti-rasāmṛta-sindhu..."

Prabhupāda: That Bhakti-rasāmṛta-sindhu, the Sanskrit word... We have short-cut the translation, Nectar of Devotion, but the Rūpa Gosvāmī's purpose is to present the ocean of bhakti-rasa. Rasa means mellow, the juice. It is just like ocean. This ocean has limitation, but that is unlimited. Ānandāmbudhi-vardhanam [Cc Antya 20.12].

[Let there be all victory for the chanting of the holy name of Lord Kṛṣṅa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṅa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.]

Caitanya Mahāprabhu said, "This ocean is increasing." Now, this material ocean, it has got limit. It cannot increase unlimitedly. That is not possible. Otherwise, how you could build these houses on the beach? No. It is ordered not to come forward beyond this line. But the spiritual bliss, that ocean is increasing. Ānandāmbudhi-vardhanam.

That is the difference between spiritual bliss and material enjoyment. Material enjoyment is limited. You cannot enjoy unlimitedly. That is not possible. Just for few seconds, for few minutes or for few hours, then it becomes disgusting. That is the material enjoyment. But the spiritual enjoyment, spiritual bliss is different. That is simply increasing. So therefore in the śāstra it is said, ramante yoginaḥ anante [Cc Madhya 9.29].

[The Supreme Absolute Truth is called Rāma because the transcendentalists take pleasure in the unlimited true pleasure of spiritual existence.]

Those who are yogīs, bhakta-yogī, they enjoy unlimitedly. Rāmante yoginaḥ anante. And that is satyānande. That ānanda bliss is real bliss. This is artificial. This is perverted reflection.

I have several times explained that the love affairs between Kṛṣṅa and Rādhārāṅī, that is fact. There is no end. Eternally They are enjoying. Rādhārāṅī is enjoying the company of Kṛṣṅa, and Kṛṣṅa is enjoying. Rādhā kṛṣṅa-praṅaya vikṛtir ahlādinī śakti. That is Kṛṣṅa's pleasure potency. As Kṛṣṅa is eternal, Kṛṣṅa's pleasure potency is also eternal. So real love, Rādhā-Kṛṣṅa, or Kṛṣṅa with the gopīs, or Kṛṣṅa and the cowherd boys, Kṛṣṅa and Yaśodā Mā, Nanda Mahārāja, Kṛṣṅa and Kṛṣṅa's servants, Kṛṣṅa and the Kṛṣṅa's trees, Kṛṣṅa and Kṛṣṅa's water, Kṛṣṅa and Kṛṣṅa's flower, Kṛṣṅa and Kṛṣṅa's cows—everything eternal. That is eternal.

Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā-kalābhiḥ [Bs 5.37].

[I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Rādhā, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhīs], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.]

Kṛṣṅa's enjoyment means Kṛṣṅa's expansion. Just like in Bhāgavata, you know, when Kṛṣṅa's cowherds boys, calves and cows were stolen by Brahmā, Kṛṣṅa again expanded Himself in the similar forms so that the mother of the cowherds boys, the mother of the calves, they may not feel separation. Kṛṣṅa immediately replaced. That is Kṛṣṅa.

So the blissful enjoyment with Kṛṣṅa, it is unlimited. That is called Bhakti-rasāmṛta-sindhu. Rasa and amṛta. Amṛta, that is not dying.

[break] ...that is not possible, from some material enjoyment. It is not possible. But, because we are preaching Kṛṣṅa consciousness, they still persisted. Yes. This is the difference. You will feel more and more enthusiasm. In this material world, the more you'll work, you'll feel tired. And the spiritual world, the more you work, you'll feel enthused. That is called anandāmbudhi-vardhanam. That is the test. If our workers are feeling tired, then that means he's working materially. And if he's feeling enthused, more and more, that is his..., he's working spiritually. Ānandāmbudhi-vardhanam. That is the spiritual test. Rāmante yoginaḥ anante satyānande cid-ātmani [Cc Madhya 9.29]. That is cid-ātmani; that is spiritual, not material.

So here, we are trying to enjoy material. So how we can be happy? That is not possible. Materially we cannot be happy, therefore Bhagavad-gītā gives us indication, sukham ātyantikaṁ yat tad atīndriya grāhyam [Bg 6.21].

[The stage of perfection is called trance, or samādhi, when one's mind is completely restrained from material mental activities by practice of yoga. This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.]

If you want happiness... Happiness is our prerogative, every individual soul—happiness. Because Kṛṣṅa is sac-cid-ānanda-vigraha, eternal, blissful ānanda. Ānanda, blissful; cit, knowledge; and sat, eternal. That is Kṛṣṅa. Sat-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṅaḥ sac-cid-ānanda-vigrahaḥ [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.]

Vigraha means form, but not this form. Those who have no knowledge about Kṛṣṅa, they are thinking Kṛṣṅa is māyā: these bhaktas, they are worshiping the māyā form. Their philosophy is when Kṛṣṅa comes, when God comes, He takes a material form. No. That's not right. Kṛṣṅa says, sambhavāmy ātma-māyayā [Bg 4.6].

[Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form.]

Sambhavāmy ātma-māyayā. The ātma-māyayā means cit potency. These Māyāvādī philosophers, they have no information that cit potency. That is ahlādinī śakti; that is Rādhārāṅī. They have got experience of this material potency, external energy, Durgā. But they have no information of the cit potency.

Therefore, they think that Kṛṣṅa appears in the form of māyā. Just like we have got this body, material body, this is gift by the māyā.

prakṛteḥ kriyamāṅāni guṅaiḥ karmāṅi sarvaśaḥ ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg 3.27]

[The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.]

kāraṅaṁ guṅa-saṅgo 'sya sad-asad-janma-yoniṣu [Bg 13.22]

Kāraṅam. We are getting this body according to our association with the different modes of material nature. But Kṛṣṅa has nothing to do with this material nature. Material nature is controlled by Him, and we are controlled by the material nature. That is the difference. He is controller, and we are controlled. They do not understand. They think that if I make null and void these conditions of controlling, then I become uncontrolled.

Just like the philosophy voidism or suicidism. I am feeling some pain in my body. So if I think that "Let me commit suicide, then the pain will go away automatically," that is void philosophy—the killing oneself, ātma hā. But because they have no understanding that killing this body does not mean killing yourself... That is their ignorance. In the Bhagavad-gītā it is clearly said, na hanyate hanyamāne śarīre [Bg 2.20]. So these rascal think, "If I suicide, if I commit suicide, and just have a knife on my throat, then all my pains and pleasures finished."

No, that is not... He will be put into more pains and pleasure. Sometimes we'll have to accept—why "accept"; it is certain—the ghostly body. Because Kṛṣṅa has given you, or māyā has given, māyā has given under the direction of Kṛṣṅa, a certain type of body for enjoying for a certain span of life, you cannot finish it. If you disregard it, then, if you commit suicide, the result will be that you will not be allowed to accept another material body. You will have to remain in that subtle body. That is ghost. Ghostly life means one who has misused this life, this body, and by his whims he has killed this body. He becomes ghost. That means he will have to suffer for so many day, then he'll get another material body.

Therefore there is śraddhā ceremony. The śraddhā ceremony means, supposing my father or my relative has not got, yet, again gross body, this śraddhā ceremony will help him to get another gross... Because without this gross body, the ghostly body is very troublesome, because he wants to enjoy something, but he has no instrument to enjoy. Therefore he creates..., the ghost creates trouble. Sometimes captures some body to fulfill his desires, and the man becomes ghostly-haunted.

There are so many subtle sciences. What do they know, these so-called scientists? They're simply falsely proud, taking account of this small duration of life for ten to twenty years, fifty years, or at most hundred years, that's all. They do not know. Andhā yathāndhair upanīyamānāḥ [SB 7.5.31].

[Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṅu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.]

And still they're becoming guide, they're becoming svāmīs, they're becoming gurus, they're becoming father, they're becoming government. How people can be happy? Everyone is andhā, blind. They have no jñāna, no knowledge, and misleading only.

So the..., ānandāmbudhi-vardhanam. You can have unlimited ānanda, but because you are falsely trying to enjoy through this material body, therefore you are becoming confused and frustrated. That they do not know. They think, "I have got this material body, I have got some senses. Let me enjoy the senses to the best possibility." But you cannot do it, because it is false, it is not real. Real senses, unless you feel sensation... That sensation, consciousness, is there because the spirit soul is there. Otherwise there is no sensation, and unless you feel sensation, there is no enjoyment.

So this bodily enjoyment is false. Real enjoyment—of the spirit. Therefore it is said, ramante yoginaḥ anante. They want to enjoy life with Ananta, Kṛṣṅa. They want to become friend of Kṛṣṅa. They want to become lover of Kṛṣṅa. They want to become servant of Kṛṣṅa. They want to become father of Kṛṣṅa. They want to become mother of Kṛṣṅa. The same thing as we are pervertedly enjoying in this material, the same thing is there spiritual life. That is Kṛṣṅa exhibiting. When He appears on this earth, He practically shows how you can enjoy also with Him. That is Vṛndāvana līlā, practical manifestation.

But we are not taking to that. We are taking this Vṛndāvana līlā of Kṛṣṅa, "Kṛṣṅa is māyā, Vṛndāvana is laya. Now simply place your nose and thinks of something impersonal, that is perfection." No? That is not. This is fact, ramante. Unless you are many varieties, there cannot be enjoyment. Ramante yoginaḥ anante. Ramante, this very word, one who is engaged, he is called iti rāma-padenāsau paraṁ brahmābhidhīyate [Cc Madhya 9.29].

[The Supreme Absolute Truth is called Rāma because the transcendentalists take pleasure in the unlimited true pleasure of spiritual existence.]

This is the meaning of Rāma—Rāma, Kṛṣṅa, Rādhā-Rāmaṅa, Rādhā-Mādhava. So this science has to be understood. We are, everyone is after happiness, ānandamayo 'bhyāsāt [Vedānta-sūtra 1.1.12].

[By nature, the Supreme Lord is blissful.]

We are spiritual soul, spiritual spark. Our life is ānanda, sac-cid-ānanda, eternal life, blissful life, life of knowledge. But we are put into this material condition, which is ignorance, miserable and temporary. Just opposite. Instead of having eternal, blissful, knowledgeable life, we have got this body which is non-eternal, non-permanent and always miserable in condition, and not blissful. Always miserable and always in ignorance. Just the opposite.

So Kṛṣṅa is not like that. If we think of Kṛṣṅa like that, then it is a mistake. That Māyāvādī philosopher, they are thinking of Kṛṣṅa like that, that "Kṛṣṅa is like me." No. Avajānanti māṁ mūḍhā. They are rascals, mūḍha. They are thinking there is something above Kṛṣṅa. Therefore they are mūḍhas. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg 9.11].

[Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.]

Because they have no knowledge, paraṁ bhāvam ajānantaḥ. They do not know the paraṁ bhāva, the bhakti-rasāmṛta-sindhu. They have no idea. They have no knowledge.

So this Kṛṣṅa consciousness movement is, therefore, giving them the real knowledge: Kṛṣṅa, how He's enjoying; His, how He's joyful. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ [Bs 5.37].

aṅgāni yasya sakalendriya-vṛtti-manti paśyanti pānti kalayanti ciraṁ jaganti ānanda-cinmaya-sad-ujjvala-vigrahasya... [Bs 5.32]

Ānanda sad-ujjvala-vigraha. It is not ordinary vigraha like this. They have got bitter experience of this vigraha, of this form; therefore they want to make God impersonal. Must be opposite. They have got this bitter knowledge that getting this body, we are suffering so much. Therefore, the God must be without body. Just opposite. This is also material thinking—thinking in a negative way. But they have no knowledge that if God has body, but that is completely spiritual. It has nothing to do with the material body. They cannot think of spiritual body.

So the Bhakti-rasāmṛta-sindhu is teaching people how you can enjoy in the ocean of blissfulness. That is bhaktir avatāra. So Rūpa Gosvāmī is dividing. Just like the sea has got east, west, north, south, similarly, he is dividing the ocean of nectarine in four divisions, and as there are waves in the ocean, so there are different chapters. That means he's dividing the Bhakti-rasāmṛta book in four parts, and in each part there are different chapters. That is the conclusion.

[aside:] Go on.

Pradyumna: "In the first part there are four waves, the first being a general description of devotional service."

Prabhupāda: Yes. The first part Bhakti-rasāmṛta-sindhu, the first wave is, "What is the meaning of bhakti?" "What do you mean by bhakti?" It is very scientific book. First of all, he will explain, "What do you mean by bhakti?" Then?

Pradyumna: "The second concerns the regulative principles for executing devotional service."

Prabhupāda: Yes. Because as soon as you know the business, then you can chalk out your activities. If you do not know what is the business, then how you can work? That is second wave. Then?

Pradyumna: "And the third wave, devotional service in ecstasy."

Prabhupāda: Yes. Then, when you become expert in devotional service, then you come to the spiritual platform. You will feel ecstasy. Ānandāmbudhi-vardhanam. Otherwise, how you get enthusiasm? That is the test. That is the test, that the material platform, you are working, you will feel tired, and you will try to retire from it. But the spiritual platform is, as you are engaged in spiritual activities, or devotional service, you become cleansed. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ [SB 1.2.20]. Prasanna-manasa.

[Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.]

As you prolong, execute devotional service, bhagavad-bhakti-yoga, prasanna-manaso, you become jolly, because that is your nature. At the present moment, although I am spirit soul, my nature is to become jolly, ānanda, but because I am covered by this material nature, my joyfulness has practically disappeared, or I am trying to enjoy life through this material body. That is my position.

So, if you engage yourself in devotional service, the first engagement is this śravaṅam, hearing. It is not difficult. You don't have to go anywhere. Śṛṅvatāṁ sva-kathāḥ kṛṣṅaḥ [SB 1.2.17].

[Śrī Kṛṣṅa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.]

Kṛṣṅa is within you. If you kindly hear about Kṛṣṅa, that is the first business, śravaṅam. If you kindly hear about Kṛṣṅa. Unfortunately, even we do not get time to hear about Kṛṣṅa. So Kṛṣṅa is within you. Kṛṣṅa is within you, and as soon as Kṛṣṅa sees that now you are very much eager to hear about Him... The first business. Śṛṅvatāṁ sva-kathāḥ kṛṣṅaḥ puṅya-śravaṅa-kīrtanaḥ. And the hearing about Kṛṣṅa is puṅya, even if you do not understand, because hearing about Kṛṣṅa means you are hearing the sound Kṛṣṅa. That sound Kṛṣṅa will purify you, ceto-darpaṅa-mārjanam [Cc Antya 20.12].

My Guru Mahārāja, if somebody would write some article, he would hear, he would simply see how many times there is Kṛṣṅa and Lord Caitanya. Then he'll pass, "Yes, it is all right." [laughter] Because, because there are so many times "Kṛṣṅa" uttered, it is already nice. That is also stated in the Śrīmad-Bhāgavatam:

tad-vāg-visargo janatāgha-viplavo yasmin prati-ślokam abaddhavaty api nāmāny anantasya yaśo 'ṅkitāni yat śṛṅvanti gāyanti gṛṅanti sādhavaḥ [SB 1.5.11]

Tad-vāg-visargo janatāgha-viplavo. That type of literature which is describing Kṛṣṅa, nāmāny anantasya yaśo 'ṅkitāni yat. Yatra, in which, in that literature where simply there is glorification of the ananta, the Supreme Lord. Not dry philosophy, simply jugglery of words. That is garbage. So that cannot..., that kind of literature. Any literature, simply, simply trying to describe the glories of the ananta. Yaśo aṅki, yaśaḥ aṅkitāni yat śṛṅvanti gāyanti gṛṅanti sādhavaḥ. Those who are sādhu, those who are devotees, they hear that literature. They hear that literature. Otherwise, another..., the next verse, I forget now. Tad vāyasaṁ tīrtham, it has been described, tad vāyasaṁ tīrtham uśanti mānasā [SB 1.5.10].

So this kind of literature, even it is not properly, grammatically correct, tad-vāg-visargo janatāgha-viplavo yasmin prati-ślokam abaddha [SB 1.5.11]. That, writing Sanskrit śloka, it requires very high education. It is not that whatever I write, three miles, one line, two lines, no. There is some metric system, canda, so saita[?]. So the Śukadeva Gosvāmī says, even it is not properly composed, but because there is anantasya, anantasya guṅani, the glorification ananta, the Supreme, śṛṅvanti gāyanti gṛṅanti sādhavaḥ, those who are sādhus, actually they accept it. It doesn't matter if there is little grammatical mistake or some poetical discrepancies. There are literary rules and regulation. So śāstra says, it doesn't matter, even there is not perfectly. Śaṅkarācārya also said. Na hi na hi rakṣati ḍukṛṅ-kāraṅe. You cannot be saved by simply grammatical efficiency. No. The grammatical efficiency is secondary. Real thing is how much you are feeling for Kṛṣṅa. That is wanted. Nāmāny anantasya yaśo 'ṅkitāni yat śṛṅvanti gṛṅanti gāyanti sādhavaḥ.

So śṛṅvatāṁ sva-kathāḥ kṛṣṅaḥ [SB 1.2.17].

If we are sincerely hearing about Kṛṣṅa, this very first qualification, śravaṅaṁ kīrtanaṁ viṣṅoḥ. This Society, we are holding classes just to give opportunity to the people. We are not professional, that you come here and pay, then we continue; otherwise we stop. No. Our business is to distribute the glories of the Lord. Śravaṅaṁ kīrtanaṁ viṣṅoḥ [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.]

Therefore it is recommended, satāṁ prasaṅgān mama vīrya-saṁvido [SB 3.25.25].

[In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.]

In sat-saṅga. Sat-saṅga means association of the devotees. Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṅa-rasāyanāḥ.

Just contrary to this, avaiṣṅava mukhodgīrṅaṁ pūtaṁ hari-kathāmṛtam, śravaṅaṁ naiva kartavyam. Those who are not vaiṣṅava, those who are not devotees, one should not hear from them. It is useless. It is useless, waste of time. Śravaṅaṁ na kartavyaṁ sarpocchiṣṭaṁ payo yathā. Just like milk touched by the lips of a serpent is poison. You cannot say, "It is milk, very nice." No. Because it is touched by the lips of the serpent it is useless. Similarly, as soon as a professional reciter or a avaiṣṅava reciter, without any realization, without being a devotee of the Lord cites, recites, that should not be heard.

That is restricted by Sanātana Gosvāmī. Avaiṣṅava mukhodgīrṅaṁ pūtaṁ hari-kathāmṛtaṁ śravaṅaṁ naiva kartavyam [Hari-bhakti-vilāsa]. Because you'll not derive any benefit. You go on hearing for thousand of years, thousands of years, still you'll remain where you were in the beginning. But satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṅa-rasāyanāḥ kathāḥ [SB 3.25.25].

So this kathāḥ, hari-kathāḥ, kṛṣṅa-kathāḥ should be heard from devotees, in the association of devotee. Śṛṅvatāṁ sva-kathāḥ. Then Kṛṣṅa will help. Kṛṣṅa, Kṛṣṅa is very intelligent, more intelligent than you. So He knows our heart, what for I am hearing; then He will help us.

teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam dadāmi buddhi-yogam... [Bg 10.10]

[To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.]

Kṛṣṅa is there. You haven't got to search out Kṛṣṅa. He is already within you. Simply He wants to see whether you are sincere. That's all. You cannot deceive. You cannot deceive Caitanya..., Kṛṣṅa. He is always present. Anumantā, upadraṣṭā. In the Bhagavad-gītā, He is upadraṣṭā. So śṛṅvatāṁ sva-kathāḥ kṛṣṅaḥ puṅya-śravaṅa-kīrtanaḥ. If you simply hear about Kṛṣṅa from the lips of pure devotees, then it is puṅya. Ceto-darpaṅa-mārjanam bhava-mahā-dāvāgni-nirvāpaṅam [Cc Antya 20.12].

It will cleanse your heart. It will cleanse your heart.

śṛṅvatāṁ sva-kathāḥ kṛṣṅaḥ puṅya-śravaṅa-kīrtanaḥ hṛdy antaḥ stho hy abhadrāṅi... [SB 1.2.17]

We have got many dirty things within our heart. Kṛṣṅa will cleanse. Kṛṣṅa is within there. Then Kṛṣṅa will personally cleanse. Then everything will be clear. Everything will be clear. You will understand.

So it requires little willingness. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ manobhir prāyaśo 'jita jito 'py asi tais tri-lokyām [SB 10.14.3].

[Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.]

This statement was given by Brahmā, and when it was quoted by Rāmānanda Rāya before Caitanya Mahāprabhu, He accepted. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir. You can remain your position. Don't..., you don't require to change your position. Not that you have to give up your household life, you have to accept sannyāsa, or you have to do this, that. No. Remain in your position. But, but try to hear from the proper source, and try to understand. That will make you so strong that, Kṛṣṅa is ajita, unconquerable, but you will conquer Him. You will conquer Him. Ajito 'pi, jito 'py asi, He becomes conquered.

Because... Kṛṣṅa cannot be conquered by anyone, by the demons, but he can be conquered by a devotee. Just like Yaśodāmāyī, he [she] has conquered Kṛṣṅa. The whole world is trembled by Kṛṣṅa's prowess, but Kṛṣṅa is trembling before Yaśodāmāyī, or the stick. So He wants to be controlled, because everyone is praying, "My dear Lord, oh, You're so great." Everyone prays like that. But no one shows his stick. [laughter] But He wants, because that is also enjoyment. So sometimes He is disappointed that "Nobody wants Me to show his stick." Therefore He finds out such a devotee who can show Him stick. [laughter] Kṛṣṅa is so kind. Kṛṣṅa is so kind. So you can become mother of Kṛṣṅa, or you can become father of Kṛṣṅa. What is to become one with Kṛṣṅa? You become father of Kṛṣṅa. The Māyāvādīs, they want to merge into the Supreme, but we want to become father of Kṛṣṅa. Why merge? More than Kṛṣṅa. The devotee can beget Kṛṣṅa. Kṛṣṅa accepts that. "Yes, I shall become your child. I shall be controlled by your stick."

So they are not ordinary. We should not think like that. The ānanda-cinmaya-rasa-pratibhāva, that is Kṛṣṅa's expansion of pleasure potency. Kṛṣṅa wants to be controlled by Yaśodāmāyī. Kṛṣṅa wants to be defeated by His friends. Kṛṣṅa wants to be refused Rādhārāṅī's darśana. Yes. Rādhārāṅī is angry; She has refused. She has ordered the sakhis, "Don't allow Kṛṣṅa to come here!" Yes. Kṛṣṅa is flattering, [laughter] "Kindly let Me go." "No, sir, You cannot go." This is Kṛṣṅa. You see. But at the same time, gopī-jana-vallabha. Jaya śrī-rādhā-mādhava gopī-jana-vallabha. Kṛṣṅa is..., that is Kṛṣṅa's actual life.

He is gopī-jana-vallabha, He is rādha-mādhava, He is giri-vara-dhārī. As soon as the gopīs and the cowherds boys in distress, He will uplift this hill, Govardhana, giri-vara-dhārī. That is Kṛṣṅa's life. As the gopīs and the cowherds boy and the inhabitants of Vṛndāvana, they have sacrificed everything, they do not know anything but Kṛṣṅa, similarly, Kṛṣṅa also does not know anything beyond Vṛndāvana. That is Kṛṣṅa. That is Bhakti-rasāmṛta-sindhu, ocean of blissful life.

Thank you very much.

Devotees: Jaya Śrīla Prabhupāda. [end]