Śrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 1.8.43

Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [devotees repeat] [leads chanting of verse, etc.]

śrī-kṛṣṅa kṛṣṅa-sakha vṛṣṅy-ṛṣabhāvani-dhrug- rājanya-vaṁśa-dahanānapavarga-vīrya govinda go-dvija-surārti-harāvatāra yogeśvarākhila-guro bhagavan namas te [SB 1.8.43]

[break] [01:45]

Translation: "O Kṛṣṅa, O friend of Arjuna, O chief amongst the descendants of Vṛṣṅi, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve the distresses of the cows, the brāhmaṅas and the devotees. You possess all mystic powers, and You are the preceptor of the entire universe. You are the almighty God, and I offer You my respectful obeisances."

Prabhupāda:

So Kuntīdevī, first of all she prayed that "My attraction for my family..." Two different families, Pāṅḍu and Vṛṣṅi: Pāṅḍu family, the husband's family, and Vṛṣṅi family, the father's family. So woman has got attachment for both the families. She wanted to get relief from this attachment. This is called anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu 1.1.11].

[One should render transcendental loving service to the Supreme Lord Kṛṣṅa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.]

So long we have got family attachment, we shall be disturbed by so many material desires. But bhakti begins when all material desires are finished. Therefore a guru's definition is given in the Śrīmad-Bhāgavatam:

tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam śābde pare ca niṣṅātaṁ brahmaṅy upaśamāśrayam [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.]

Upaśamāśrayam. Upaśama means fully satiated; no more any desire. Svāmin kṛtārtho 'smi varaṁ na yāce [Cc Madhya 22.42].

[[When he was being blessed by the Supreme Personality of Godhead, Dhruva Mahārāja said:] ’O my Lord, because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now I have gotten You, who are very difficult for the great demigods, saintly persons and kings to attain. I was searching after a piece of glass, but instead I have found a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from You.]

Now the Durgā Pūjā is going on. This is also recommended in the Vedic śāstra, that those who want material opulence... Material opulence means riches and good wife. For this purpose, śāstra recommends that you can worship Durgā. There are different purposes, and different demigod worships are recommended. But at the conclusion it is said that,

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

There are three kinds of men. Akāma... Akāma means one who has no desire. Desire there is—not material desire. Desire you cannot kill. Desire must be there. We have to simply transfer the quality of the desire. Instead of desiring material opulence, we have to desire the favor of Kṛṣṅa. That is spiritual. So akāma means devotees. They do not want anything from Kṛṣṅa. That is bhakta. Bhaktas, they are simply satisfied by serving Kṛṣṅa. They are therefore called akāma, no desires, no material desires.

A bhakta feels ashamed to ask from Kṛṣṅa for his material comforts. Just like Prahlāda Mahārāja. Prahlāda Mahārāja, when he was offered by Nṛsiṁhadeva, "Now you ask from Me whatever you want," so Prahlāda Mahārāja became surprised. He said, "My dear Sir, I am not a mercantile man. We are in the modes of passion, and You are offering me all kinds of benediction. I can ask You. But do You mean to say that I served You in expectation of some return? No, no. Don't induce me in this way." This is śuddha-bhakta. Śuddha-bhakta never gives trouble to Kṛṣṅa for his personal benefit. They are called akāma. And sarva-kāma means karmīs, ordinary. They are working hard to get some result, good result for sense gratification. They are called sarva-kāma. And there is no limit of their desires. Just like this Durgā Pūjā, they'll want dhanaṁ dehi rūpaṁ dehi rūpavatī-bhāryāṁ dehi yaśo dehi, this dehi, that dehi, dehi, dehi... There is no limit how much they are asking. Therefore they are called sarva-kāma. You go on supplying a karmī, he'll never be satisfied. "More, more, more." You go to so many businessmen—they have got crores and lakhs—but if you want to talk something about Kṛṣṅa, they have no time: "Please take your money, contribution. Let us do business." Because their kāma is never satisfied. Therefore sarva-kāma. And another is mokṣa-kāma. Mokṣa-kāma means when they could not fulfill all the desires in this material world, they, at that time, want to become one with God, that "If I become God, then my all desires will be fulfilled." That is called mokṣa-kāma.

So śāstra recommends that either you belong to the group of akāma or to the group of sarva-kāma or to the group of mokṣa-kāma, tīvreṅa bhakti-yogena yajeta paramaṁ puruṣa [SB 2.3.10], you worship very seriously paramaṁ puruṣa. Paramaṁ puruṣa means Kṛṣṅa. Bhakti-yogena. Kṛṣṅa cannot be worshiped by any other yoga system except bhakti-yoga. Kṛṣṅa says in the Bhagavad-gītā, bhaktyā mām abhijānāti [Bg 18.55].

[One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.]

If you want to know Kṛṣṅa, it is not possible to any other means. There are many other means—karma, yoga, jñāna and bhakti—but if you want to know Kṛṣṅa, then you have to take the bhakti-yoga, no other. Neither... Kṛṣṅa never said that "By jñāna, by cultivation of knowledge, one can understand Me." They can do so. That is also stated in the Bhagavad-gītā. By cultivation of knowledge, after many, many births, if that person, searching out the Absolute Truth by cultivation of knowledge, if he comes in contact with a devotee, then he gets the chance of understanding what is Kṛṣṅa.

Kṛṣṅa, understanding Kṛṣṅa, is not so easy job. Kṛṣṅa says,

manuṣyāṅāṁ sahasreṣu kaścid yatati siddhaye yatatām api siddhānāṁ kaścin vetti māṁ tattvataḥ [Bg 7.3]

[Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.]

It is not so easy. But any person, either in karma-yoga or jñāna-yoga or dhyāna-yoga or haṭha-yoga, if he comes in contact with a devotee, bhakti-yogī, then he can understand Kṛṣṅa. Therefore Caitanya Mahāprabhu says,

ei rūpe brahmāṅḍa bhramite kona bhāgyavān jīva guru-kṛṣṅa-kṛpāya pāya bhakti-latā-bīja [Cc Madhya 19.151]

[According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kṛṣṅa. By the mercy of both Kṛṣṅa and the spiritual master, such a person receives the seed of the creeper of devotional service.]

Bhakti-latā-bīja, that is not very easily available. But it is available—guru-kṛṣṅa-kṛpāya. Because Kṛṣṅa is situated in everyone's heart, if you are actually eager to understand Kṛṣṅa, then Kṛṣṅa can understand that "This living entity is trying to understand." So He gives a guru. He gives... Caitya... He's caitya-guru. He is guru Himself within one's heart, and He gives intelligence. Buddhi-yogaṁ dadāmi taṁ yena mām upayānti te [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.]

To a sincere person, He gives the intelligence that "You accept this guru."

Guru is therefore external manifestation of Kṛṣṅa because he acts as representative of Kṛṣṅa. So what is the qualification of that guru? Tasmād guruṁ prapadyeta [SB 11.3.21].

You must go and surrender to guru. In the Vedas also it is said, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam. For whom guru is required? Not for all. But 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 should go to guru to understand tad-vijñāna. Tad-vijñāna means transcendental science. They require guru. Similarly, in the Śrīmad-Bhāgavatam it is said, tasmād guruṁ prapadyeta: "You should go and search out a guru and surrender unto him." Why? Jijñāsuḥ śreya uttamam. If you are jijñāsuḥ..., athāto brahma jijñāsā—Vedānta-sūtra—if you are actually searching after the Absolute Truth.

So the next question will be, "Then whom shall I select guru?" Now, śābde pare ca niṣṅātam. A guru means one who is fully conversant in Vedic knowledge. Śābde pare. Śabda-brahman. Veda is known as śabda-brahman. In the material world all these books are material sound vibration, but Vedic knowledge is transcendental sound vibration. Hare Kṛṣṅa is transcendental sound vibration. Narottama dāsa Ṭhākura says, golokera prema-dhana, hari-nāma-saṅkīrtana. This hari-nāma-saṅkīrtana is not a cinema song. No. It is golokera prema-dhana. This sound is coming... Just like we catch sound in the radios and television, similarly, you can catch sound also which is transmitted from Goloka Vṛndāvana. But you must have the particular machine to catch it. Then you can get message from Goloka Vṛndāvana.

goloka-nāmni nija-dhāmni tale ca tasya devī-maheśa-hari-dhāmasu teṣu teṣu te te prabhāva-nicayā vihitāś ca yena govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.43]

There are different planetary systems: spiritual world and material world. The... In the spiritual world, the topmost planet is called Goloka Vṛndāvana. So goloka-nāmni nija-dhāmni. That is Kṛṣṅa's own abode. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg 15.6].

[That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.]

It is said in the Bhagavad-gītā—there is information—"If you go to My dhāma, My planet, then you don't come back again." Māṁ hi pārtha vyapāśritya [Bg 9.32].

[O son of Pṛthā, those who take shelter in Me, though they be of lower birth—women, vaiśyas [merchants], as well as śūdras [workers]—can approach the supreme destination.]

So these things are all mentioned.

So here Kuntīdevī says that "Please help me in cutting my affection with my family." Sneha-pāśam imaṁ chindhi: "Please cut off. Please help me cutting this family connection." Then Kuntī says that tvayi me ananya-viṣayā matir madhu-pate asakṛt. So this Kṛṣṅa consciousness movement means to cut off family connection and enter into Kṛṣṅa's family. Not void. We are not impersonalists or voidists. The Māyāvādī philosopher, they are impersonalist. They think, "Kṛṣṅa is person. Kṛṣṅa's activities are all personal. So this is also māyā." Because they are Nirviśeṣavādī, their ultimate goal is nirviśeṣa-brahman. So anything personal, they cannot accept it. And the Buddhist philosophy is to zero, śūnyavādi. Nirviśeṣa-śūnyavādi. The whole world is now corrupted with these two kinds of philosophies: nirviśeṣa-śūnyavāda, impersonalism and voidism. But Vaiṣṅava philosophy is not voidism, not impersonalism. Vaiṣṅava philosophy means to know the Absolute Truth as person. Impersonal realization of the Absolute Truth is partial knowledge. It is not complete, because the Absolute Truth is sac-cid-ānanda-vigraha [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. Brahmeti paramātmeti bhagavān iti śabdyate.

In the Śrīmad-Bhāgavatam, the Absolute Truth is described, tattva:

vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]

[Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.]

So Brahman realization is only the sat part realization, because the Absolute Truth is sac-cid-ānanda. And Paramātmā realization is the cit part realization. And Bhagavān... Here it is said, bhagavān, yogeśvara akhila-guro bhagavan namas te. Bhagavān is the personal. So that is the ultimate, ultimate realization. So the ultimate realization is made possible by the jñānīs. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg 7.19]:

[After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.]

"If one is actually searching after knowledge, and if he is actually a wise man, the symptom is that he'll surrender unto Me," Kṛṣṅa says. Bahūnāṁ janmanām ante: that is possible after many, many births' searching out, searching out, searching out. Not for the karmīs. Karmīs have been described as mūḍha because they do not know anything more than working hard like an ass and get some return. That's all. They have no other ambition. Therefore Kṛṣṅa says,

na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ [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.]

So we should not remain mūḍha. At least, we must come to the stage of jñānī. Karmī, jñānī, yogī, then bhakta. Step by step. So this mūḍha person... Kuntīdevī said, "Kindly help me in cutting this mūḍha relationship. And then give me attachment for You." Tvayi ananya-manasaḥ. Tvayi me ananya-viṣayā matir bhava tu. So this is bhakti, that we have to give up the illusory attachment. Here the attachment is illusory. It will not stay. We want to live in family—husband, wife, children, father, mother—but it is not possible to live here permanently. That is not possible. Mṛtyuḥ sarva-haraś cāham [Bg 10.34].

[I am all-devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience.]

Kṛṣṅa says that "You may think that you are very happy in family relationship, but I'll not allow you to stay here. I will take everything from you as death." Mṛtyuḥ sarva-haraś ca aham.

So we should understand that. Therefore intelligent men, they should inquire, "Where we shall enter in family life and we can eternally enjoy?" That is Kṛṣṅa's family. You enter into Kṛṣṅa's family, Vṛndāvana family, where Kṛṣṅa has got His father, mother, His friends, His lover, His beloved, His cows, His garden, His Yamunā. You enter that, that family. Then yad gatvā na nivartante [Bg 15.6].

[That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.]

Then you will not have to return back again to this temporary family, which will not stay. But if you enter Kṛṣṅa's family... Therefore Kṛṣṅa comes. Kṛṣṅa is so kind that you are so much family..., fond of family life, "Just here see. I have got My family. I am not impersonal. I have got My family. I have got My father. I have got My mother. I have got My friend. I have got My beloved, Rādhārāṅī, and the gopīs. Everything I have got. You can enter also. Come. Why you are rotting here?" That is Kṛṣṅa's mission.

So the Kṛṣṅa consciousness movement means to practice in this life how to enter Kṛṣṅa's family. You enter Kṛṣṅa's family as you like. There are five rasas: śānta-rasa, dāsya-rasa, sākhya-rasa, vātsalya-rasa and mādhurya-rasa. That is reflected in this world also, the same. Tejo-vāri-mṛdāṁ vinimayaḥ [SB 1.1.1]. This..., this material world is reflection of the spiritual world. Chāyeva yasya bhuvanāni bibharti durgā [Bs 5.44].

[The external potency Māyā who is of the nature of the shadow of the cit potency, is worshiped by all people as Durgā, the creating, preserving and destroying agency of this mundane world. I adore the primeval Lord Govinda in accordance with whose will Durgā conducts herself.]

Here there are rasas—śānta-rasa, dāsya-rasa. Here also there is master and servant, there is friend and friend, there is father and mother and the son, there is beloved. Everything is there, but they are imitation, chāya. They are not reality. So if you want real friendship, then make friendship with Kṛṣṅa.

Therefore Kṛṣṅa's name is Kṛṣṅa-sakha here. Here it is said that śrī-kṛṣṅa kṛṣṅa-sakha: "My dear Kṛṣṅa, You are..." Kuntīdevī did not say that "You are my nephew." No. That is not spiritual relationship. But Kṛṣṅa-sakha, Arjuna, is related with Kṛṣṅa eternally. Eternally as friend. How eternally? What is the proof? There is in the Bhagavad-gītā. When Arjuna inquired... When Kṛṣṅa said that "This system of yoga I explained to the sun-god millions of years ago," imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg 4.1],

[The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku.]

at that time, to clear the idea, Arjuna, for our sake, he inquired, "My dear Kṛṣṅa, we are contemporaries. You are born the other day along with me. How can I believe that millions of years ago You spoke this philosophy to the sun-god? So what is the answer?" The answer is, "My dear Arjuna, both you and Me, we take so many incarnations, but you forget. But I do not forget. I do not forget." Therefore Arjuna is always with Kṛṣṅa. It is not that in this age, in this millennium, Arjuna is friend of Kṛṣṅa. No. He is eternal friend. He has made friendship with Kṛṣṅa. It is never to be broken. It is never to be broken. So if you want relish the rasa, the mellow, the taste of friendship, make friendship with Kṛṣṅa. Kṛṣṅa is prepared to make you friend. Therefore He comes: "Please come. Become My friend." But we are denying. Make Kṛṣṅa your friend. Make Kṛṣṅa your son. Then you'll never lament, "Oh, my son is lost" or "My son has gone bad." No.

So this is Kṛṣṅa consciousness, the same thing. We are making temporary relationship in this material world, and that is being broken, so many families. Who knows what family I belonged to in my last birth? Might have been something else, not this family. We are changing our family because family means this body. I consider, "I belong to this family," because my body is produced from that family. The next life, the body is produced from another family. Then where is our family relationship? This is called māyā. In the material world, there cannot be anything fact. They are all illusion. The so-called family, the so-called friendship, the so-called lover, beloved, so-called paternal affection, sons, they are all simply... Māyā-sukhāya bharam udvahato vimūḍhān [SB 7.9.43]. This was detected by Prahlāda Mahārāja. Prahlāda Mahārāja said to Nṛsiṁhadeva, "My Lord, I am not anxious at all for my welfare because I know that anywhere, if I simply remember Your transcendental pastimes, oh, I..." Śoce... Naivodvije para duratyaya-vaitaraṅyās tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ. Tvad-vīrya-gāyana-mahā. This chanting of Hare Kṛṣṅa mantra, or chanting Kṛṣṅa's pastime, it is just like ocean.

So Prahlāda Mahārāja said that "I have learned this art. Therefore, for me, there is no problem. But my one problem is, śoce tato vimukha-cetasaḥ. I am thinking, 'These persons who have no attraction for You, and they are simply engaged in māyā-sukhāya bharam udvahataḥ, making gigantic arrangement for happiness which will not stay... After death, everything will be finished,' I am simply thinking of them." Māyā-sukhāya bharam udvahato vimūḍhān [SB 7.9.43]: "And they are vimūḍhān. They do not consider it that they are eternal," 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.]

This is the Vedic mantra. The Kṛṣṅa, or the Supreme Personality of Godhead, is nityo nityānām, and we living entities, we are also nitya. We are plural number; Kṛṣṅa is one, singular number. Cetanaś cetanānām. Eternal and living, not dead. We are not dead. Kṛṣṅa is also not dead. We do not die. Na hanyate hanyamāne śarīre [Bg 2.20]. So why you have accepted this death? This is inquiry. Athāto brahma jijñāsā. Unless this inquiry comes into the mind of a human being, he's an ass. 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.]

So this inquiry should be there. So our Kṛṣṅa consciousness movement is to enthuse people to make this inquiry. Just like political leaders: they were sleeping, and Gandhi and other political leaders, they made agitation that "Why you shall remain dependent on this British ruling?" Just like, similar... It is not like that; it is an example. Our movement is that, that "You are eternal. Why you should rot in this material world, where there is no question of eternity? Everything is temporary." Everything is temporary. So how we can attain that eternity? Kṛṣṅa says,

mām upetya kaunteya duḥkhālayam aśāśvatam nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ [Bg 8.15]

[After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.]

"If you come to Me..." Kṛṣṅa is saying to us, indicating Arjuna, that "If you come to, come back to home, back to Godhead... Why you are rotting in this material world, temporary world?" "No, I have got so many responsibilities, Sir. How can I join You?" So Kṛṣṅa says, sarva-dharmān pari...: "Give it up." "Then? I'll be in trouble?" "No, you'll not be troubled." 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.]

Kṛṣṅa is giving assurance.

Therefore Kṛṣṅa is not an ordinary living being. Kṛṣṅa is the Supreme Personality. That is described here. What is Kṛṣṅa? Kṛṣṅa is Yogeśvara. Yogeśvara means yoga, mystic power. There are so many yogīs, they can exhibit yogic power—aṅimā, laghimā, prāpti-siddhi. So, so many—aṣṭa-siddhi-yoga. Not these ordinary yogīs, simply practicing some āsana, but real yoga means to get this perfection, aṅimā, aṅu, to become very, very... We are very small. So the yogic power, they can give up this material body, and in their spiritual body they can enter anywhere, through a hole. That is called aṅimā-siddhi. Similarly, laghima-siddhi: they can become very light, walking on the water. That is called laghima-siddhi. Mahima-siddhi: to becoming..., become very big also. There are so many siddhis. So we are not very much interested with these siddhis. Kṛṣṅa-bhakta... Because, just like a rich man's son, He does not bother about earning money because he knows that "My father is very rich. So if I need money, my father will supply." Similarly, we take shelter of the Yogeśvara, the master of all mystic power. So if you want to see some aṣṭa-siddhi-yoga, we take shelter of Kṛṣṅa and He'll show. Why shall I take so much trouble? Why? So people say that in the Western world, I have played wonderful things. But I did not know any siddhi. It is Kṛṣṅa's desire. He has shown. Kṛṣṅa is pleased that "For Me, this person has come to serve Me. Now see how wonderful it is." Therefore Yogeśvara. Instead of becoming a yogī, you take shelter of Yogeśvara. Then all yogic power will be within your control. Just like a rich man's son: if he is in trouble, the whole father estate is behind him. So why should he hanker after earning money?

So this is Kṛṣṅa consciousness. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ [Bg 6.22].

[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 simply... Therefore Kṛṣṅa, er, Kuntīdevī says, tvayi ananya-viṣayā, tvayi ananya-viṣayā matir bhava tu: "Without any other desires." She is praying. Why? She is not praying to a loafer. So qualifications are given, mentioned here, that rājanya-vaṁśa-dahana anapavarga-vīrya. Apavarga. So Kṛṣṅa's power is unlimited, anapavarga-vīrya. If we take Kṛṣṅa's shelter, if we become actually surrendered to Kṛṣṅa, then all power of Kṛṣṅa is behind you. And in this age Kṛṣṅa is so kind. Even though we cannot worship Kṛṣṅa properly, still, anywhere we can chant the holy name Hare Kṛṣṅa, and the Kṛṣṅa is there with His all power.

Therefore Caitanya Mahāprabhu says, nāmnām akāri bahudhā nija-sarva-śaktis tatrārpitā niyamitaḥ smaraṅe na kālaḥ [Śikṣāṣṭaka 2]. The name of Kṛṣṅa is identical with Kṛṣṅa, and all mystic power of Kṛṣṅa is there. Nāmnām akāri bahudhā nija-sarva, nija-sarva-śaktis tatrārpitā. In the name, all the potencies... Kṛṣṅa is Yogeśvara, so all the potencies of Kṛṣṅa is there, because the name is not different from Kṛṣṅa. So therefore Caitanya Mahāprabhu says, regrets, etādṛśī tava kṛpā bhagavan mamāpi: "My dear Lord, You are so kind, so merciful, that simply by chanting Your holy name, I get the full benefit of Your personal association. Still, I am so unfortunate I have no taste for chanting Hare Kṛṣṅa." Etādṛśī tava kṛpā bhagavan mamāpi durdaivam īdṛśam ihājani nānurāgaḥ [Śikṣāṣṭaka 2]. So you are so unfortunate that this, in Kṛṣṅa consciousness movement, this Hare Kṛṣṅa movement, you are not taking part.

Thank you very much. Hare Kṛṣṅa. [end]