Śrīmad-Bhāgavatam 1.5.32

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

etat saṁsūcitaṁ brahmaṁs tāpa-traya-cikitsitam yad īśvare bhagavati karma brahmaṅi bhāvitam [SB 1.5.32]

[break] [02:33]

Translation: "O Brāhmaṅa Vyāsadeva, it is decided by the learned that the best remedial measure for removing all troubles and miseries is to dedicate one's activities to the service of the Supreme Lord Personality of Godhead [Śrī Kṛṣṅa]."

Prabhupāda:

etat saṁsūcitaṁ brahmaṁs tāpa-traya-cikitsitam yad īśvare bhagavati karma brahmaṅi bhāvitam [SB 1.5.32]

Now, in the last verse Nārada Muni says, yena gacchanti tat-padam: "by which one can go back to home, back to Godhead, tat-padam." Padam means abode or position. Position, that is, after liberation, one can get the spiritual position: sāyujya, sārūpya, sālokya, sārṣṭi, sāmīpya. There are different types of position, although they are all spiritual. The one is the sāyujya-mukti, or to become one with the Supreme, merge into the Supreme. This is one position. Another position: sārūpya, the same feature of the body just like Nārāyaṅa, four-handed. In the Vaikuṅṭha planets, the inhabitants, the citizens, they have got four hands. When Ajāmila was delivered by the Viṣṅu-sena, they appeared exactly looking like Viṣṅu. That is described. That is called sārūpya. Sārūpya, sārṣṭi [Cc Madhya 6.266], same opulence. Or sāmīpya: always near, associate. There are five kinds of... Gacchanti tat-padam. But out of the five, the first one, namely to merge into the existence of the Supreme, that is very dangerous; not safe.

Therefore Vaiṣṅava never accepts sāyujya-mukti, to become one with the Supreme, because Vaiṣṅava knows that impersonal advancement is risky. They know it perfectly. Therefore a Vaiṣṅava never... Vaiṣṅava is not anxious for any kind of mukti. Dīyamānaṁ na gṛhṅanti [SB 3.29.13]. They don't want... Especially Gauḍīya Vaiṣṅavas, they don't want mukti. They are happy wherever they are existing. If they get the chance of chanting Hare Kṛṣṅa mantra, that is perfection of life. They don't want anything more. Just like Haridāsa Ṭhākura. We should not imitate, but the position is like that. Just like Prahlāda Mahārāja. He was not at all afraid of this material world. He was very cautious. A spiritualist, a devotee, a Kṛṣṅa conscious person, should be very cautious. But not afraid to meet any dangerous position, but must be cautious—cautious in this way: that he may not fall down again under the clutches of māyā. This should be..., care should be taken.

If we fix up our mind... Mām eva ye prapadyante. If we fix up our śaraṅāgati, surrender to the Supreme, then there is no question of falling down. 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.]

Just like Haridāsa Ṭhākura was tested once by Māyā, and in another time he was tested by a prostitute to allure him... He was young man. Haridāsa Ṭhākura was very beautiful young man. So under diplomacy of Rāmacandra Khān he was to be entrapped. You know the story. That is stated in the Caitanya-caritāmṛta. But Haridāsa Ṭhākura was not entrapped, because he was strong, strong enough. Mām eva ye prapadyante māyām etāṁ taranti. Māyā could not do anything. Although Māyā came there at dead of night, very beautiful, attractive dress, attractive feature, attractive words—this is Māyā—so he was not allured. The... Rather, the veśyā, or the prostitute, became converted into a Vaiṣṅavī.

That is the resultant action. If one is polluted, if he comes in contact with Kṛṣṅa, or Kṛṣṅa's pure devotee, he or she will be purified. Kṛṣṅa is never allured, neither Kṛṣṅa is become a victim of anything material. Kṛṣṅa's position is different. That is stated in the Īśopaniṣad. Apāpa-viddham. Kṛṣṅa is never afflicted by any kind of contamination. He is pūrṅaḥ śuddho nitya-muktaḥ. Similarly, those who are advanced devotees, they are not allured. But the result is that one who comes to allure a devotee or one who comes to allure Kṛṣṅa, he or she becomes purified. He or she. Kamāt krodhād bhayāt. Some way or other, if one comes in contact with Kṛṣṅa, then he becomes purified. Tejīyasāṁ na doṣāya [SB 10.33.29]. Apparently it appears that Kṛṣṅa is dancing with the young girls, dead of night. But it is not that Kṛṣṅa is contaminated. They become purified. On the... Actually, they are eternal associates of Kṛṣṅa, the gopīs. They are not ordinary women. There are all description in the Śrīmad-Bhāgavatam. They were dancing in their spiritual body, not in the material body. They were dancing in their spiritual body. Their spiritual [material] body was lying down with their husband. These are..., these descriptions are there in the Bhāgavatam. So gopīs' līlā is not material. So there was no question of contamination. But materially this kind of activities, to dance at dead of night with young girl, that is not permitted—with other's wife. You can dance with your own wife, but you cannot do that. That is sinful.

So the real business is, as Nārada Muni says, māyānubhāvam, anubhāvam avidam. One should know what is māyā. Yena, after complete knowledge of māyā and Kṛṣṅa, yena gacchanti tat-padam, then one is promoted to the spiritual world. But the promotion... I have already described, there are five kinds of promotion, elevation. Out of that, the one promotion, namely to merge into the existence of the Supreme, that is very dangerous. Dangerous means that is risk of falling down. Because it is not possible to merge into the personal body of Kṛṣṅa—or you can take the bodily effulgence or the rays of the body. Everything is absolute. [aside:] Who is talking? So merge into the Brahman effulgence, that is also Kṛṣṅa's bodily rays. Yasya prabhā [Bs 5.40].

[I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upaniṣads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth.]

So we are a small particle. So we, we merge into the Brahman effulgence... Brahman effulgence means collection of so many Brahmans together. That is Brahman effulgence. Unlimited number. Anantyāya kalpate. We are a small particle. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca [Cc Madhya 19.140].

[If we divide the tip of a hair into a hundred parts and then take one of these parts and divide it again into a hundred parts, that very fine division is the size of but one of the numberless living entities. They are all cit-kaṅa, particles of spirit, not matter.]

One ten-thousandth part, a small particle. Just like the sunshine, it is a combination of bright molecules of sunshine. Is not that?

Svarūpa Dāmodara: Yes, they are called photons.

Prabhupāda: Protons?

Svarūpa Dāmodara: No, photons.

Prabhupāda: Photons. We have got name. But this is al... We know. Kaṅa, kaṅa, a small particle. So when they are put together, it appears homogeneous. But they are not homogeneous. They keep their individuality. They keep their individuality.

So that is eternal. That's a fact. But we are not only eternal... Kṛṣṅa is sac-cid-ānanda-vigraha [Bs 5.1], and His bodily effulgence, that is only eternal part.

[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.]

Sat means eternal, cit means knowledge, and ānanda. So these three things are required. Simply eternity is not good. There must be knowledge and ānanda. So this monist theory, Advaitavāda, eternity, that may be achieved. Āruhya kṛcchreṅa, by severe penances and austerities, they can be attained. But patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ. That is the statement of Bhāgavata. They again fall down. Why? Anādṛta-yuṣmad-aṅghrayaḥ. They could not get the information of the shelter of Kṛṣṅa, lotus feet of Kṛṣṅa. Without taking shelter of Kṛṣṅa, they fall down again. Patanty adhaḥ. Again.

We have explained many times. There are many Māyāvādīs, they merge, they give up this world, but again fall down in so many ways. We have several times explained. So that is not very safe. [howling sound in background] What is that?

Devotee: Some dog.

Prabhupāda: Dog friend? Hmm. So Nārada Muni, by the grace of the mahātmās, he could understand that this material position is very dangerous, and... Dangerous means duḥkhālayam, always miserable condition. But one cannot understand. Unless he's Kṛṣṅa conscious, he cannot understand what is the miserable condition of this material world. He cannot understand. This is māyā. He's suffering, but he's thinking, "I am happy." This is called māyā.

So when one becomes Kṛṣṅa conscious by the grace of the Supreme Personality, guru-kṛṣṅa, by the grace of guru and Kṛṣṅa, then he understands that this place, this material world, is full of miseries. Then brahma-jijñāsā. But foolishly, people do not understand that it is a miserable condition. Sanātana Gosvāmī, he was minister. By contact with Śrī Caitanya Mahāprabhu he could understand that "Although I am minister, although I am holding very high, exalted position, I am learned scholar in Sanskrit, Urdu, Parsi, but I am not happy." Therefore he approached Caitanya Mahāprabhu, ke āmi kene āmāya jāre tāpa... He understands that "I am in the suffering." Suffering, everyone can understand. Why you are moving the fan? "I am in suffering." But foolish people cannot understand. They think that "I am enjoying." [laughter] Just see the example. Why I am moving the fan? Because I am suffering. Every step. 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.]

Every step danger, every step suffering.

But on being illusioned, moha... It is called moha. Janasya moho 'yam ahaṁ mameti [SB 5.5.8]. "I am this," "I am brāhmaṅa," "I am kṣatriya," "I am American." Aham. False identification. "I am very strong," "I am very beautiful," "I am very ugly," "I am poor," "I am rich." Janasya moho 'yam ahaṁ mamet. But you are none of these. You are simply servant of Kṛṣṅa. Jīvera svarūpa haya nitya-kṛṣṅa-dāsa [Cc Madhya 20.108-109]. This is happiness. Otherwise, in whichever way you identify... Even they're iden... When they fail to identify with all this nonsense, then "I am God. I am Nārāyaṅa." This will not help. When one will understand that "I am servant, eternal servant of Kṛṣṅa..." This question was put by Sanātana Gosvāmī: ke āmi kene āmāya jāre tāpa-traya.

But foolish people, they do not understand what is tāpa-traya, although we are suffering, everyone. This is tāpa-traya. Just like we are feeling very warm. This is one of the traya. It is called adhidaivika. You cannot check it. Similarly, when you will feel severe cold, you will wrap, you'll go to the fireplace. That is another suffering. So either in warmth or in, I mean to say, winter, you are suffering. Everyone is suffering. Suffering is there. Even when we are within the womb of the mother there is suffering—for ten months, packed-up condition. That is suffering. Then come out from the womb of the mother—suffering. In the womb also there is suffering. Not only packed-up, but there are worms with the stool and urine of the mother, and they find very delicate skin. They enjoy by cutting him. The worms enjoy. Naturally, he's... He cannot move. Therefore at the seventh month, when he's little conscious, he feels, "How can I get out of...? Kṛṣṅa, save me." If one is little pious, he prays to Kṛṣṅa, "Kṛṣṅa, this time save me. Now I shall begin worshiping You so that get out of this entanglement of birth and death, birth and death." He becomes conscious.

But as soon as he comes out, then māyā is there. Māyā is there, and there is father, there is mother, nice child. Now the child thinks, "I am very happy. I have got such a nice father. Nice father, nice mother. And other friends, they are taking..." This... These are described by Bhaktivinoda Ṭhākura in a song. What is that song? Who can say? Janama haila...?

Indian devotee: [indistinct]

Prabhupāda: No, no, that after...

Indian devotee: [indistinct]

Prabhupāda: Ah! So in this way māyā is always entrapping him. We are always suffering three kinds of suffering—adhyātmika, adhibhautika, adhidaivika—and we think, "Now we are very happy. Now we have got this electric fan or air-conditioned room. So Yamarāja will not be able to enter, and I am secure. I have got good bank balance and good wife, good children..." No, no, no. This is illusion. Na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ [SB 5.5.4]. So long you will possess this material body, so you'll have to suffer. That is described here, tāpa-traya. Tāpa means miseries, and traya means three. So cikitsitam. A sane man, when he's suffering, he goes to the doctor, physician: "Sir, I am suffering from disease. Give me some medicine." So he takes medicine. That is sane man. And insane man, he does not go to the physician for treatment. He thinks, "This is natural. What is that?" This is the difference between foolish man and sane man.

The Vedas, therefore, instructs that 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.]

One who is actually human being... Just like Sanātana Gosvāmī. Sanātana Gosvāmī, even up to the position of his ministership, he was not on the standard of human being. When he approached Caitanya Mahāprabhu and submitted, "Sir, I have come to You to know what I am, why I am suffering in this threefold miserable condition of life," that is human life. That is the beginning. Before that, it is animal life. Athāto brahma jijñāsā. When one is inquisitive about himself, ahaṁ brahmāsmi, "Why I am suffering?"... Ke āmi kene āmāya jāre tāpa-traya.

So that realization is here. Therefore Nārada Muni says, tāpa-traya-cikitsitam. Cikitsitam means treatment. By the grace of guru, he could understand that "I am in this condition, material condition, means suffering from threefold types of miseries, and I am uselessly wasting time for material comforts, for economic development." Śrama eva hi kevalam. "Even I act as a perfect brāhmaṅa or as a perfect kṣatriya or a perfect vaiśya or śūdra, still, I am wasting time. Still, I am wasting time." How? That is confirmed in the Śrīmad-Bhāgavatam:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ notpādayed ratiṁ yadi śrama eva hi kevalam [SB 1.2.8]

[The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.]

Dharma... Dharma means own dharma—brāhmaṅa's dharma, kṣatriya's dharma, vaiśya's dharma. There are different occupational duties. Do it. But side by side you should test, "Whether I am going to be perfect?" That is required.

That perfection, how it is made perfect? That is stated in the Śrīmad-Bhāgavatam. Sa... What is that? Saṁsiddhir hari-toṣaṅam [SB 1.2.13].

[O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead.]

What is that verse? Dvija-śreṣṭhā varṅāśrama-vibhāgaśaḥ, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṅam. Svanuṣṭhitasya... Ataḥ pumbhir dvija-śreṣṭhāḥ. This is the word by Śukadeva Gosvā..., Sūta Gosvāmī. "You are all learned brāhmaṅas," dvija-śreṣṭhāḥ. Dvija means brāhmaṅa, kṣatriya, vaiśya. But śreṣṭhāḥ means brāhmaṅas. Therefore brāhmaṅas, they are interested for spiritual advancement of life. Kṣatriyas are not so much interested, neither the vaiśyas, and what to speak of the śūdras. And in the Kali-yuga almost everyone is a śūdra. It is very difficult to find... So how they can be interested? Therefore training should be given how to become brāhmaṅa. Then he'll be interested. Otherwise, nobody is interested.

Therefore it is addressed, ataḥ pumbhir dvija-śreṣṭhāḥ, "O the best of the dvijas, twice-born." Varṅāśrama-vibhāgaśaḥ. There is division, varṅāśrama. Varṅa and āśrama. Varṅa means brāhmaṅa, kṣatriya, vaiśya, śūdra, and āśrama means brahmacārī, gṛhastha, vānaprastha and sannyāsa. So for the brāhmaṅa, one who is brāhmaṅa, for him, the four āśramas are recommended. One... First of all he must become brahmacārī, a brāhmaṅa, son of a brāhmaṅa. Then, when he's fully trained up, he should become a gṛhastha. Not should; but if he likes. Then... Otherwise, sometimes you will find naiṣṭhika-brahmacārī. Never... Just like my Guru Mahārāja was. He never married. Naiṣṭhika-brahmacārī. So brahmacārī, gṛhastha, then not to stuck up with the family affairs up to the end of death. No. At a certain stage, after fifty years, he must give up. That is called vānaprastha. And then, after being trained up in vānaprastha very nicely, he takes sannyāsa. This is brāhmaṅa's..., four āśrama. And for the kṣatriya: up to vānaprastha. Up to vānaprastha. Just like Mahārāja Yudhiṣṭhira and all the brothers, they left home, but the wife was there. That is called vānaprastha. They did not take sannyāsa. Kṣatriya. Up to vānaprastha. Vaiśyas: no vānaprastha, no sannyāsa. Up to gṛhastha. Brahmacārī... Brahmacārī is compulsory for the dvija, because there is the training. And for the śūdra there is no brahmacārī; only gṛhastha, married. Otherwise, life will be very irregular. So in this way varṅāśrama.

So there are duties. Therefore it is said, ataḥ pumbhir dvija-śreṣṭhā varṅāśrama-vibhāgaśaḥ. So you may be staying in any āśrama or any varṅa; it does not matter. But you should see whether your life is perfect. If you don't see... Otherwise, śrama eva hi kevalam. If you don't see, "How my life is being perfected," then... Dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ, notpādayet... [SB 1.2.8].

[The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.]

If he does not awaken his dormant Kṛṣṅa consciousness, then śrama eva hi kevalam. Simply. Simply waste of time. But if he develops Kṛṣṅa consciousness and he learns how to serve Kṛṣṅa, how to please Kṛṣṅa, that is perfect. That he understood... Etat saṁsūcitaṁ brahmaṁs tāpa-traya-cikitsitam [SB 1.5.32]. This is the cikitsā, treatment, of tāpa... If you want to get relief from this material condition of life, then you should learn how to please Kṛṣṅa, how to satisfy Kṛṣṅa. That is called bhakti. Without bhakti, you cannot be relieved. Jñāna, karma, yoga will not get you released from this tāpa-traya. And if you execute devotional service, then immediately—immediately you become free from this tāpa-traya.

Susukhaṁ kartum avyayam [Bg 9.2],

[This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.]

Kṛṣṅa says. It is so nice. Devotional service is so nice that susukhaṁ kartum avyayam, it is very pleasing to transact. And avyayam: and whatever you do, that is your permanent asset. Susukhaṁ kartum avyayam. How it is susukham? Why we have been constructing this big temple? Just to give you happiness. What is that happiness? You take prasādam, nice prasādam. Don't take more; otherwise you'll sleep more. But as much as you require. Yāvat artha, prayojanam. Chant Hare Kṛṣṅa mantra, and go to, back to home, back to Godhead. Is it not susukham? Otherwise, you'll have to work like an ass day and night simply for sex life. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45].

[Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhīs, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṅas, the fools who are just the opposite of brāhmaṅas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.]

So sex life we also allow it, but not illegitimate, not illicit. But that is not required. As you advance, you'll give it up. But so long you are not advanced, oh, there is... [break] ...according to regulation... [break] ...and even you are gṛhastha, doesn't matter. But this chanting of Hare Kṛṣṅa mantra, taking prasādam and work for Kṛṣṅa... That is recommended here: karma brahmaṅi bhāvitam. Brahmaṅi bhāvitam. Only for satisfaction of Kṛṣṅa, you work, chant Hare Kṛṣṅa mantra, take prasādam. So bhakti-yoga... You un... Try to understand Kṛṣṅa. Then? What will be the result? Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [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.]

Immediately.

So everyone should be alert to treat this miserable condition of material life, tāpa-traya. Tāpa-traya unmūlanam. One has to uproot this tree of tāpa-traya. That is perfection of life. Here Nārada Muni realizing that tāpa-traya-cikitsitam. Not unmūlanam. Unmūlanam means when we are liberated. That is unmūlanam. But why... So long we are not liberated, the cikitsā. The cikitsā. In another place Parīkṣit Mahārāja says bhavauṣadhi. Bhavauṣadhi, the medicine for this disease of repetition of birth and death. So this Hare Kṛṣṅa mahā-mantra is the bhavauṣadhi. Some way or other you have got it, and you are chanting. Go on, continuously, 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 easiest process of tāpa-trayonmūlanam or tāpa-traya-cikitsitam, and that is required in human life. Don't forget this principle. Continue this principle. And even there is little inconvenience, don't give up the association of devotees. Because... Rūpa Gosvāmī says... What is that? Utsāhān niścayād dhairyāt tat-tat-karma-pravartanāt, sato vṛtteḥ... [Upadeśāmṛta 3],

[There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles [such as śravaṅaṁ kīrtanaṁ viṣṅoḥ smaraṅam [SB 7.5.23]—hearing, chanting and remembering Kṛṣṅa], (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous ācāryas. These six principles undoubtedly assure the complete success of pure devotional service.]

sādhu-saṅge. Sādhu-saṅga [Cc Madhya 22.83].

[The root cause of devotional service to Lord Kṛṣṅa is association with advanced devotees. Even when one’s dormant love for Kṛṣṅa awakens, association with devotees is still most essential.]

Don't give up the company of devotees. Then it will be lost. We are opening so many centers because to cooperate between devotees and devotees. Even there is inconvenience, don't give up the company of the devotees. Even I am not devotee, with the company of the devotees, working with devotees, I become devotee. Association has got such power.

So our business is how to get out of this tāpa-traya. That is first-class civilization. Otherwise hackneyed. Again and again, bhūtvā bhūtvā pralīyate [Bg 8.19]. That is not. Now, those who are thinking of worshiping other demigods, that is not recommended. That is not recommended, because Kṛṣṅa clearly says, kāmais tais tair hṛta-jñānāḥ yajante iha-devatāḥ [Bg 7.20]. Even there are some inconveniences, Kṛṣṅa is completely able to remove your inconvenience. Kṛṣṅa assures, 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 we should stick to the position of devotional service, execute regularly the orders of the spiritual master and the śāstra, and try to understand Kṛṣṅa. And you can understand Kṛṣṅa only by service. There is no other way. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [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.]

If you want to see Kṛṣṅa or want to understand Kṛṣṅa, then it can be possible only by your service; nothing else. So the best service, as recommended by Śrī Caitanya Mahāprabhu, is this preaching work. Yāre dekha tāre kaha kṛṣṅa-kathā, kṛṣṅa-kathā.

āmāra ājñāya guru hañā tāra' ei deśa yāre dekha tāre kaha kṛṣṅa-upadeśa [Cc Madhya 7.128]

[Instruct everyone to follow the orders of Lord Śrī Kṛṣṅa as they are given in the Bhagavad-gītā and Śrīmad-Bhāgavatam. In this way become a spiritual master and try to liberate everyone in this land.]

That's all. This is preaching. Doesn't require any good academic qualification. You have got your tongue. You chant Hare Kṛṣṅa, and whomever you meet, you ask him, "You become a devotee of Kṛṣṅa." That's all. In this way preach, live very nicely by eating kṛṣṅa-prasāda, chanting, dancing, and then get a life like Nārada Muni. This is the formula.

Thank you very much.

Devotees: Jaya Śrīla Prabhupāda. [end]