Bhagavad-gītā 12.13–14

Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [Prabhupāda and devotees repeat] [leads chanting of verse]

adveṣṭā sarva-bhūtānāṁ maitraḥ karuṅa eva ca nirmamo nirahaṅkāraḥ sama-duḥkha-sukhaḥ kṣamī [Bg 12.13]

santuṣṭaḥ satataṁ yogī yatātmā dṛḍha-niścayaḥ mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ [Bg 12.14]

[05:21]

Translation: "One who is not envious, but one who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, who is always satisfied and engaged in devotional service with determination and whose mind and intelligence are in agreement with Me—he is very dear to Me."

Prabhupāda: Hmm.

adveṣṭā sarva-bhūtānāṁ maitraḥ karuṅa eva ca nirmamo nirahaṅkāraḥ sama-duḥkha-sukhaḥ kṣamī [Bg 12.13]

santuṣṭaḥ satataṁ yogī yatātmā dṛḍha-niścayaḥ mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ [Bg 12.14]

So this Kṛṣṅa consciousness movement means how to become dear to Kṛṣṅa: "How Kṛṣṅa will love me." Kṛṣṅa loves. Kṛṣṅa says that He is no one's enemy and no one's friend. That is in neutrality. But He says, ye tu bhajanti māṁ bhaktyā teṣu te mayi, samo 'haṁ sarva-bhūteṣu [Bg 9.29].

[I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.]

[child crying]

[aside:] That talking, stop.

Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ. God must be equal to everyone. He is neither envious to anyone nor friendly to anyone. This is general. But there is special significance. Ye tu bhajanti māṁ bhaktyā [Bg 9.29]: "Persons who are engaged in devotional service with love and faith," teṣu te mayi, "I have got a special intimate relation with him."

It is not partiality. Just like if a gentleman has got five sons, and out of the five sons, those who are very obedient to the father, or one of them, two of them, naturally the father is inclined to them. That is not partiality, that "Why the father is inclined to some sons and other sons, indifferent?" That is natural. As we have got this natural instinct, similarly, God has also the same instinct. If we study ourself analytically, we can understand what is God, because we are the sample of God. Mamaivāṁśo jīva-bhūtaḥ [Bg 15.7]. Sample. Just like if you take one drop of water from the seawater, you can understand what is the chemical composition of the whole sea. It is not very difficult. Similarly, if you study yourself, what are your inclinations, propensities... There are so many things. So everything, what you have got, the same thing God has also got. The difference is that you are like a drop of seawater and He is vast sea. That's all. Big quantity. Quantitatively, we are different, but qualitatively, we are one. The same quality.

If you take... If you are cooking rice, you take one grain of rice and you press it, if you think that "It is now soft," then the whole rice is cooked. The sample. There is a bag of rice. You take a few grains, sample. You can understand what is the quality of the whole bag. Similarly, what is God, that is not very difficult to understand. Simply you have to study yourself. Nityo nityānāṁ cetanaś cetanānām [Kaṭha Upaniṣad 2.2.13].

[The Supreme Lord is eternal and the living beings are eternal. The Supreme Lord is cognizant and the living beings are cognizant. The difference is that the Supreme Lord is supplying all the necessities of life for the many other living entities.]

But not that..., that you are God. You are sample of God.

Now, we being very intimately connected, because we are all sons of God... Kṛṣṅa says in the Bhagavad-gītā,

sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā [Bg 14.4]

[It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.]

Kṛṣṅa says aham, "I," "I." "I am the seed-giving father." Not only human society, but there are other societies—animal society, bird society, beast society, vegetable society, insect society, aquatic society—they are also Kṛṣṅa's son, God's sons. Therefore Kṛṣṅa says, "One who is actually devotee and wants to be very dear to Me, his qualification must be adveṣṭā sarva-bhūtānām: he must be nonenvious to all living entities."

Nowadays a fashion has become, daridra-nārāyaṅa-sevā. This is nonsense. What is the daridra-nārāyaṅa-sevā? Why you are taking care of the daridras? If you have got such vision, such outlook, that in everyone's heart... That is a fact. Everyone's heart there is Nārāyaṅa. There is no denial. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg 18.61]:

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

"Īśvara, the Supreme Personality of Godhead, is situated in everyone's heart." If you have got such vision—you are seeing in everyone the Supreme Nārāyaṅa—then why should you designate only the daridras? Others also. You should see dog-nārāyaṅa. You should see kukkura-nārāyaṅa. Why daridra-nārāyaṅa? If you have got such broad vision, why you are taking particular? No. That is imperfect vision. You cannot send the chāga-nārāyaṅa, goat-nārāyaṅa, to the slaughterhouse and allow the daridra-nārāyaṅa to eat the meat. This is not bhakta's business. This is demonic.

Bhakta's business is... Here it is clearly stated, adveṣṭā sarva-bhūtānām. You should be equally kind to everyone, to the daridras, to the dhanīs also. Here everyone is daridra because everyone is lacking knowledge. So nobody is rich. Here the so-called rich is also daridra, because he has no knowledge. And the so-called daridra is also daridra. Because everyone's knowledge is the bodily concept of life, "I am this body." But Kṛṣṅa does not say that "A particular body is very dear to Me." He says, sarva-yoniṣu kaunteya [Bg 14.4]:

[It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.]

"All species of life, they are all sons." They are simply in different dress. We are sitting here, so many people in different dress. That does not mean that one who is in black dress or dirty dress, he is not a human being. He is also human being. Or one who is dressed very nicely, he is also human being. That is paṅḍitāḥ sama-darśinaḥ [Bg 5.18].

[The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṅa, a cow, an elephant, a dog and a dog-eater [outcaste]]

We should not see to the dress. We should see inside the dress, what is the inside in the dress. Similarly, Kṛṣṅa says to Arjuna that dehino 'smin yathā dehī. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā [Bg 2.13].

[As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.]

One has to see, asmin dehe, in this body, there is the dehinaḥ, the proprietor. Dehinaḥ means one possesses the body. That is spiritual vision. The spiritual vision is... One who is advanced in spiritual knowledge, he does not see the outward dress, but he sees within the dress who is living there. Asmin dehe dehinaḥ. Dehinaḥ. Dehī means the possessor of this body. I am not this body, you are not this body, but you possess this body. Just like you possess your shirt and coat, similarly, you possess this body also. The gross body made of material elements is your coat, and the subtle body made of finer material elements—mind, intelligence, ego—that is your shirt. And within that coat and shirt, the real living entity is there.

So one who has such vision, one who is learned in spiritual understanding, he is called paṅḍitā.

vidyā-vinaya-sampanne brāhmaṅe gavi hastini śuni caiva śva-pāke ca paṅḍitāḥ sama-darśinaḥ [Bg 5.18]

[The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṅa, a cow, an elephant, a dog and a dog-eater [outcaste]]

Paṅḍitāḥ sama-darśinaḥ. That is the real vision. A paṅḍita means he sees. There is... For a advanced spiritualist, advanced Kṛṣṅa consciousness person, there is no such distinctive, "Here is American; here is Indian; here is brāhmaṅa; here is śūdra; here is Hindu; here is Muslim." No. He has no such vision. He has the vision that within this body, the spirit soul is there. That is part and parcel of God, or Kṛṣṅa. He is suffering on account of different dresses, different conception of... Therefore he should be released from this misconception of life. That is called paṅḍita.

The whole world is going on under this misconception of life, that "I am this body." And under this misconception he is thinking that "I am American," "I am Indian," "I am Hindu," "I am Muslim," "I am brāhmaṅa," "I am śūdra," "I am black" and "white," "fat" and "thin," all these things. This is called ignorance. Therefore śāstra says, yasyātma-buddhiḥ kuṅape tri-dhātuke [SB 10.84.13]:

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

"Anyone who has got this conception that "I am this body, this bag of bones and bloods and flesh," sa eva go-kharaḥ, "he is no more than the cows and the asses." That means animal. So whole world at the present moment is going on under this animalistic concept of life, animal civilization. Everyone is busy to take care of the body, but nobody knows how to take care of the proprietor of the body. That he does not know.

Therefore Kṛṣṅa says who is devotee, real devotee. And not only real devotee; "Who is very dear to Me." Devotion means the activities... My Guru Mahārāja used to say that "You don't try to see God." Just try to understand. "Just work in such a way that God may see you." This is the Kṛṣṅa consciousness movement. Everyone is busy to see God. Of course, it is not so easy to see God. But a devotee is not busy to see God, but he wants God to see him. Because just like if you are working in some establishment, if you are working very nicely, faithfully, then the proprietor will automatically see you. Don't try to see the proprietor. Work in such a way that the proprietor will be inclined, "Well, this man is working very nicely. Who is this man?"

So that is our business. That is the teaching of Śrī Caitanya Mahāprabhu, not that we go to God and beg our daily bread. That is also good, because... That is good in the sense that the atheists, they do not even agree to accept the authority of God. Better than them, anyone who is going to the temple or the church and asking for bread or something material benefit, that is good. That is stated in the Bhagavad-gītā that catur-vidhā bhajante māṁ sukṛtino 'rjuna [Bg 7.16]:

[O best among the Bhāratas [Arjuna], four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.]

"Those who are pious, whose background is piety, such persons, divided into four classes..." Ārto arthārthī jijñāsur jñānī, four classes. Ārtaḥ means distressed, and arthārthī means needing..., in need of money. Ārto arthārthī. Or some material benefit. And jñānī, one who is searching after knowledge. And jijñāsuḥ, inquisitive. These four classes of men, if their background is life of piety, they go to God to pray, "My Lord, my Lord, give me some money. I am very poor. I am very distressed. Kindly mitigate my distress." Or jñānī, they are searching after actually what is God. Or inquisitive, simply inquiring what is God.

So there are four classes whose background is life of pious activities, they go to God. And those who are... There is sukṛtina. Sukṛtina means those who are background is pious activities. And just opposite number, duṣkṛtina. Those background is impious activities, sinful activities. Such persons, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg 7.15],

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

the lowest of the mankind, full of sinful activities. Narādhama. Narādhama means lowest of the mankind. Why lowest of the mankind? Because mankind means those who are interested to understand God. That is mankind. Otherwise "dog-kind." The dogs and asses, they are not interested to know what is God. It is the prerogative of the human being to understand what is God. Therefore a man who has got this human form of body does not inquire about God, he is narādhama, the lowest of the mankind. Na māṁ duṣkṛtino mūḍhāḥ. And rascal, ass. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ māyayāpahṛta-jñānāḥ [Bg 7.15].

"Oh, some of them, some of the atheists, they are very learned scholars." But the answer is māyayā-apahṛta-jñānāḥ: "They are superficially very learned, but actually their real knowledge is taken away by māyā." Māyayāpahṛta-jñānāḥ āsuraṁ bhāvam āśritāḥ. Just like Rāvaṅa, he was very learned scholar in Vedas. He was son of a brāhmaṅa. And materially he was very, very opulent. But because he did not care for Rāma, he is addressed as rākṣasa. This is the... He was also a great devotee of Lord Śiva. But still, in the śāstra he is described as rākṣasa. So māyayāpahṛta-jñānāḥ āsuraṁ bhāvam āśritāḥ. So this is the position.

Therefore Kṛṣṅa directly says how you can become devotee or dear to Kṛṣṅa. Or, in other words, how you will be seen by Kṛṣṅa. Kṛṣṅa is seeing you, seeing your activities, but especially, to take care of you... Kṛṣṅa takes care. As soon as you become a devotee, immediately He takes care of you. Otherwise you are under the care of māyā, this material energy. Prakṛteḥ kriyamāṅāni guṅaiḥ karmāṅi sarvaśaḥ [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.]

So long you are not devotee, you are simply... Just like if you are a candidate or criminal within the jail walls, the caretaking person is the jail superintendent, and he is taking care. There is taking care, but it, the care, is taken by the jail superintendent. But if you are a free citizen, the government personally or the king personally takes care of you. That is the way.

Similarly, Kṛṣṅa says that,

sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ [Bg 18.66]

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

This is the way. If you actually surrender to Kṛṣṅa, then He personally takes care, not by māyā. Otherwise,

īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati bhrāmayan sarva-bhūtāni māya yantrārūḍhāni māyayā [Bg 18.61]

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

If you do not become directly under the care of Kṛṣṅa, then you are under the care of this material energy. He takes care. The same way as the jail superintendent takes cares of the criminals, similarly, those who are criminals, nondevotees, does not care for God, they are under the laws of material nature. Daivī hy eṣā guṅamayī mama māyā duratyayā mām eva ye prapadyante [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.]

The jail superintendent business is to correct the criminal so that he may become a right citizen, a lawful citizen. Similarly, this māyā's business is to give you always trouble, tri-tāpa-yatana, adhyātmika, adhibhautika, adhidaivika, just to kick you, those who are nondevotees, just to correct you to become a devotee of the Lord. Unless you become devotee of the Lord, the kicking of material laws, stringent laws of nature, will go on.

Therefore it is said,

daivī hy eṣā guṅamayī mama māyā duratyayā mām eva ye prapadyante māyām etāṁ taranti te [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.]

As soon as you surrender to Kṛṣṅa, as soon as you surrender to the Supreme Personality of Godhead, there is no more jurisdiction of māyā upon you. Then you are free. To become liberation, liberated, means to become liberated from the controller of māyā. That is liberation. Therefore those who are devotees, they are already liberated. They are not under the control of the external energy.

māṁ ca 'vyabhicāreṅa bhakti-yogena sevate 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.]

People are trying to become Brahman without caring for Kṛṣṅa. That is not possible, sir. As soon as you surrender to Kṛṣṅa, then you become immediately,

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.]

That is wanted. So everything is described very nicely in the Bhagavad-gītā. Do not misinterpret foolishly. Try to understand as it is, and your life will be successful. This is our propaganda, Kṛṣṅa consciousness movement, Kṛṣṅa consciousness movement, that we are presenting Bhagavad-gītā as it is. And it is being accepted all over the world.

So here Kṛṣṅa says that adveṣṭā sarva-bhūtānām [Bg 12.13]. You should not be envious to any living entity. But the present civilization is to become envious. Envious. I do not wish to criticize anyone, but this enviousness is the basis... This nationalism means... This is also enviousness. "Why foreigners will come here?" This is enviousness. Why not? Who is foreigner and who is national? Everyone is son of God. Why should you distinguish? But because there is no Kṛṣṅa consciousness, this discrimination between man to man, animal to man, and so many discrimination... Even taking from the national point of view, national means anyone who is born in that country. But because one happens to be animal, although it is national, still, it is sent to the slaughterhouse, because there is no Kṛṣṅa consciousness.

If there is Kṛṣṅa consciousness, then the government or the leaders should be equally favorable to the man, to the animals, to the trees, to the plants, to the insects, to the... Everyone. That is called kṛṣṅa-bhakti, or Kṛṣṅa consciousness. Adveṣṭā sarva-bhūtānāṁ. Maitraḥ. Treat them just like your friend, maitraḥ. A devotee is friend to everyone. He does not want to kill even an ant or a mosquito. That is devotee, maitraḥ, to everyone friendly. Maitraḥ karuṅaḥ. Karuṅaḥ means kind. A devotee is kind to everyone. It is not that Kṛṣṅa consciousness should be spread in India or amongst the brāhmaṅas or amongst the Hindus. No. A Kṛṣṅa conscious person will preach Kṛṣṅa consciousness all over the world, as far as possible. That is called karuṅaḥ.

Adveṣṭā sarva-bhūtānāṁ maitraḥ karuṅa eva ca, nirmamaḥ. Nirmama means without claiming any personal proprietorship or any nepotism. Nirmama. Everything belongs to Kṛṣṅa. That is the fact. Kṛṣṅa says, bhoktāraṁ sarva-yajñanāṁ 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.]

He is the proprietor. God is actually proprietor of everything. Why shall I shall claim, "This is mine"? Nothing belongs to me. Everything belongs to Kṛṣṅa. That is Kṛṣṅa consciousness. Nirmama nirahaṅkāraḥ [Bg 12.13]. Nirahaṅkāra means this false egotism: "I am this body," "I am Indian," "American," "I am Hindu," "I am Muslim." No. Nirahaṅkāra means "I am Kṛṣṅa's servant." That is nirahaṅkāra. Ahaṅkāra. Ahaṅkāra means my identification, what I am. That is called ahaṅkāra. Now my identity is with this material world: "I am Indian," "I am American," "I am this," "I am that." That should be negativated. We must come to the right conclusion that "I belong to Kṛṣṅa. I am the son of Kṛṣṅa. I do not belong to anyone." This is called nirahaṅkāra.

Sama-duḥkha-sukhaḥ, this material happiness and distress. Because I am not this material body, if I am actually convinced, so the pains and pleasure of this material world is due to this body. Just like because I have got this material body, I am feeling some heat; therefore fan is required. Similarly, by this body in the winter season I shall stop the fan. So under different season my body feels differently pains and pleasure. But actually, if I am not this body, then I should tolerate all these pains and pleasures. This is called sama-duḥkha.

mātrā-sparśās tu kaunteya śītoṣṅa-sukha-duḥkha-dāḥ āgamāpāyino 'nityās tāṁs titikṣasva bhārata [Bg 2.14]

We should not be disturbed by these material pains and pleasure. We have to execute our spiritual consciousness business. That is called sama-duḥkha-sukhaḥ.

And kṣamī. Kṣamī means kṣama, excuse. Especially devotee is always attacked by the demons. Even the nondevotee is a father. We have seen it, Prahlāda Mahārāja's life. Because Prahlāda Mahārāja was devotee, even his father was enemy, what to speak of others. So devotee will have to meet so many enemies. Just like we have got this from the life of Lord Jesus Christ. When he was being killed by others, he said, to excuse them, "God, they do not know what they are doing." That is devotee's position. Kṣamī, always excusing. We have to learn this. So these are some of the qualities of the devotees. In the twelfth chapter some of them are being described. And the Bhagavad-gītā we are narrating.

Then santuṣṭa, satisfied. Satataṁ yogī. A devotee should not be dissatisfied in any condition of life. He should remain satisfied, because he knows that "My pains and pleasure are now dependent on the will of Kṛṣṅa. Not now; always. So if Kṛṣṅa desires that I should suffer like this, why should I bother? Let me suffer." Santuṣṭa. These are many verses to support this. Tat te 'nukampāṁ su-samīkṣamāṅo bhuñjāna evātma-kṛtam [SB 10.14.8]. A devotee, when he is put into distress, he thinks that "It is God's kindness that He is giving me little pain, hurt, although I should have suffered more." This is devotee's view. He is not, I mean to..., disturbed by any kinds of pains and pleasure. Santuṣṭa. Satataṁ yogī. Even in distressed condition he also thinks of Kṛṣṅa. Therefore he is yogī. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā [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.]

A devotee always thinks of Kṛṣṅa. That is devotee. Yogī.

Yatātmā. He does not neglect his duty, his devotional service. And dṛḍha-niścayaḥ. Dṛḍha-niścayaḥ means he believes in the word of Kṛṣṅa. Kṛṣṅa says, sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66].

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

A devotee believes in this, that "I have nothing to do, simply to surrender to Kṛṣṅa. Then my all business is done." That is confirmed in the Caitanya-caritāmṛta, kṛṣṅe bhakti kaile sarva-karma kṛta haya: "Simply by serving Kṛṣṅa, all other duties are discharged." This is called dṛḍha-niścayaḥ. Kṛṣṅa says, sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja, and the devotee takes it very seriously. That is called dṛḍha-niścaya. Dṛḍha means firmly convinced, "Yes, if I surrender to Kṛṣṅa, all other business is complete."

That is confirmed in the Caitanya-caritāmṛta:

śraddhā-śabde viśvāsa sudṛḍha niścaya kṛṣṅe bhakti kaile sarva-karma kṛta haya [Cc Madhya 22.62]

This is the process. Dṛḍha-niścaya. Mayy arpita-mano-buddhiḥ: mind and intelligence is always focused towards the lotus feet of Kṛṣṅa, mayy arpita, to the form of Kṛṣṅa. That is real meditation. Dhyānāvasthita-tad-gatena paśyanti yaṁ yoginaḥ. You come to the temple, take the impression of this Rādhā and Kṛṣṅa, and always think of Him. That is the highest, topmost yoga system.

Therefore the Deity worship is very important. If you are engaged in Deity worship, you always get impression of Kṛṣṅa and Rādhārāṅī. And if you think of Kṛṣṅa and Rādhārāṅī always within your heart, then you become the topmost yogī. Mayy arpita-mano-buddhiḥ. Yo mad-bhaktaḥ. "In this way, one who executes devotional service," sa me priyaḥ, "he is very dear to Me." So if you want to be dear, if you want to be seen by Kṛṣṅa, if you want to be seen by God, follow this instruction and your life will be successful.

Thank you very much.

Devotees: Jaya Śrīla Prabhupāda. [end]