Śrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 3.25.43

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

jñāna-vairāgya-yuktena bhakti-yogena yoginaḥ kṣemāya pāda-mūlaṁ me praviśanty akuto-bhayam [SB 3.25.43]

[break] [01:25]

"[The] ...yogīs, equipped with transcendental knowledge and renunciation and engaged in devotional service for their eternal benefit, take shelter of My lotus feet, and since I am the Lord, they are thus eligible to enter into the kingdom of Godhead without fear."

Prabhupāda:

jñāna-vairāgya-yuktena bhakti-yogena yoginaḥ kṣemāya pāda-mūlaṁ me praviśanty akuto-bhayam [SB 3.25.43]

Akuto-bhayam. Here in this material world—simply bhayam, only fearfulness. Nobody is safe here. At any moment the life may be finished. Nobody can guarantee. 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.]

In the śāstra it is said that here in this material world there is danger in every step. You are walking very nicely, and sometimes suppose there is a skin of plantain, and you slip, and your leg may be broken. Padaṁ padam. Even walking, even sitting—heart failure.

So there is no guarantee. Any moment we can die. And it is therefore called mṛtyu-loka, "The place where death is," I mean to say, "sure." "As sure as death." People give surety example: "As sure as death." As nobody can avoid death, it is sure. You may be very strong and stout in your health and go on exercising on the beach daily, but you can die any moment. There is no guarantee. But everyone wants akuto-bhayam: "There may not be... I must be very safe and sound in every respect, in my social position, so far my health is concerned, anything." Everyone wants that security. But there is no security. That is called struggle for existence. There is no security, and the rascals are struggling to get security. How it is possible? If this place is meant for that purpose, padaṁ padaṁ yad vipadām, then how you can get security? This is foolishness, mūḍha. There is no possibility of security; still, they are making security in this way, that way, this way, that way, that way.

Therefore Kṛṣṅa says, manaḥ ṣaṣṭhānīndriyāṅi prakṛti-sthāni karṣati. Mamaivāṁśo jīva-bhūtaḥ [Bg 15.7]: "All these living entities..." Kṛṣṅa does not say that "I am for the Hindu living entities or the Indian living entities." Where it is in Bhagavad-gītā? Why the foolish men take it that Kṛṣṅa Hindu, Kṛṣṅa Indian? Kṛṣṅa says that suhṛdaṁ sarva-bhūtānām: "I am friend of all living entities," sarva-bhūtānām. Not only human society, but animal society, the plant society, the aquatic society. There are so many living entities. Ananta-koṭi. Sa anantyāya kalpate. The living entities, there is no limit; there are so many quantities. And Kṛṣṅa says that suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati: "When one understands that I, Kṛṣṅa, is the friend of everyone..." Kṛṣṅa, when says, sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66], He does not say to Arjuna; He says to all living entities, without any exception. Sarva-bhūtānām. Suhṛdaṁ sarva-bhūtānām. This is position of Kṛṣṅa.

So by giving up Kṛṣṅa... We have now given up Kṛṣṅa. We are canvassing. This Kṛṣṅa consciousness movement, we are canvassing everyone, every door, "Please come to Kṛṣṅa." This is our business. But they will not come. They have forgotten Kṛṣṅa or they have rejected Kṛṣṅa. This is the position. Therefore they are always in fearfulness position, always fearful. Bhayaṁ dvitīyābhiniveśataḥ syāt [SB 11.2.37]. This is certain. When there is fear? When one understands there is something else than Kṛṣṅa, then he is fearful. Then he is fearful. Dvitīyābhiniveśataḥ. Dvitīya means forgetfulness of Kṛṣṅa. "I am Kṛṣṅa's eternal servant. I am Kṛṣṅa's eternal part and parcel, son of, most intimate relationship." Ahaṁ bīja-pradaḥ pitā, Kṛṣṅa 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.]

Kṛṣṅa says. There are so many forms of life, 8,400,000. But Kṛṣṅa claims, ahaṁ bīja-pradaḥ pitā, "I am the seed-giving father of everyone." So where is Kṛṣṅa Hindu or Indian? Where it is stated? Why people take like that? That is not fact.

Therefore they are in the fearful condition of life, always afraid, "What will happen next?" Sadā samudvigna-dhiyām asad-grahāt [SB 7.5.5].

[Prahlāda Mahārāja replied: O best of the asuras, King of the demons, as far as I have learned from my spiritual master, any person who has accepted a temporary body and temporary household life is certainly embarrassed by anxiety because of having fallen in a dark well where there is no water but only suffering. One should give up this position and go to the forest [vana]. More clearly, one should go to Vṛndāvana, where only Kṛṣṅa consciousness is prevalent, and should thus take shelter of the Supreme Personality of Godhead.]

Asad-grahāt. People have taken something which is asat. The Vedic instruction is asato mā sad gama: "Don't remain in the asat, in the untruth. Come to the Truth." So at the material world we have forgotten Kṛṣṅa, and we are situated in the asat, which is not truth. Therefore there is bhaya, fearfulness. Just like a child, if he is forlorn by the father and mother, then he is always in fearful condition, crying on the street, "Where is my father? Where is my mother?" This is our position.

So if you want to be not fearfulness, no more fear, abhayaṁ sattva-saṁśuddhiḥ [Bg 16.1], if you become out of fearfulness, then you have to take shelter of the lotus feet of Kṛṣṅa. Therefore Kṛṣṅa is begging. Because we are Kṛṣṅa's sons or we have got very intimate relationship with Kṛṣṅa and we have given Him up and we have forgotten Him, therefore we are suffering. So Kṛṣṅa, being father, Kṛṣṅa, being friend of everyone, He comes, and He canvasses, and at last He says, "You rascal," sarva-dharmān parityajya mām ekaṁ śaraṅam, ahaṁ tvāṁ sarva-pāpebhyaḥ [Bg 18.66]. "You are rotting here by repeatedly committing sinful life. Therefore you are changing from one body to another, and this is your material condition." Bhūtvā bhūtvā pralīyate [Bg 8.19]. "You are thinking... When you are a human being or American, you are thinking, 'Now I am in very good position.' But next moment you can become a dog, you can become an insect." Tathā dehāntara-prāptiḥ [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.]

But the rascals, they do not know. They..., he's thinking, "I am secure." And although he is fearful, he is thinking secure. This is called māyā. He is always fearful. Still, he is thinking that he is secure. This is called māyā.

So actually, if you want to become secure, then you have to take to this yoga system, jñāna-vairāgya-yuktena [SB 3.25.18]. It is said, jñāna-vairāgya-yuktena bhakti-yogena yoginaḥ. Yogīs. Yogīs means bhakti-yogī, not these gymnastic yogī. Therefore the yogīs... Of course, to concentrate the mind under some mechanical process... Therefore, those who are under too much under the concept of bodily concept of life, for them, this haṭha-yoga is recommended, because they know simply this body. "So all right, you make exercise in this way. You practice this āsana. You sit down like this. You see like this. You think like this." In this way there is a mechanical process to control the mind and senses. That is gymnastic part of the yoga system. But real process is to concentrate the mind upon the Supreme Personality of Godhead. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1].

[Sūta Gosvāmī said: Unto that personality whom Brahmā, Varuṅa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniṣads, to whom the chanters of the Sāma Veda always sing, whom the perfected yogīs see within their minds after fixing themselves in trance and becoming fully absorbed in thoughts of Him, and whose limit can never be found by any demigod or demon—unto that Supreme Personality of Godhead I offer my humble obeisances.]

The yogī's business is, by controlling the mind, focus it toward Kṛṣṅa or Lord Viṣṅu. That is real yoga system.

So as soon as you focus your mind upon Kṛṣṅa or Viṣṅu, that is bhakti-yoga. Either you do it by meditation or do it twenty-four hours by practical application of your activities for Kṛṣṅa, that is called bhakti-yoga. And that is called samādhi. Even if you are going to some place for Kṛṣṅa's business, to see the police commissioner or going to the court for some degree or..., because you are doing—you are concentrating your mind on Kṛṣṅa—that is called yoga, bhakti-yoga. Bhakti-yoga is so..., so easy. Yat karoṣi yaj juhoṣi yad aśnāsi, yat tapasyasi kuruṣva mad-arpaṅam [Bg 9.27]. The result should be given to Kṛṣṅa. After working so hard day and night... People are working so hard day and night, but the result, they are enjoying. And a bhakti-yogī, the same thing—they are also working day and night, but the result is for Kṛṣṅa. This is the difference between bhakti-yogī and ordinary karmīs. Therefore ordinary karmīs, they cannot understand that the bhaktas are on the transcendental platform. They think, "They are like us. By sentiment, they are chanting and dancing." No. That is not. It is bhakti-yoga. And that is based on jñāna and vairāgya.

One cannot be bhakti-yogī without jñāna and vairāgya. It is not a sentimental thing; it is based on pure knowledge. What is that pure knowledge? Pure knowledge means "I do not belong to this material world. I am spirit soul. Ahaṁ brahmāsmi. Therefore my business is to serve the Supreme Brahman, or Para-brahman." Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg 10.12].

[Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.]

Arjuna agreed to serve Kṛṣṅa. Why? Because he understood Kṛṣṅa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, śāśvataṁ puruṣam: puruṣam, the Supreme Personality of Godhead, not impersonal. Impersonal feature is one of the features of Kṛṣṅa. But Kṛṣṅa factually is the Supreme Person, vyakti. That is called jñāna. And without this knowledge, vedaiś ca sarvair aham eva vedyaḥ [Bg 15.15],

[I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of Vedānta, and I am the knower of the Vedas.]

by studying all the Vedas and Vedāntas, if one cannot understand what is the nature of Kṛṣṅa, what is actually Kṛṣṅa, then he is not in perfect knowledge. Ajñāna.

Therefore Kṛṣṅa says, 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.]

Who surrenders to Kṛṣṅa? Unless one is fully in knowledge, "What is Absolute Truth, what I am, what is my relationship with the Absolute Truth..." That is called knowledge. And if one understands that "Kṛṣṅa is my eternal master. He is my eternal father. I am not this body. I am also the same thing as Kṛṣṅa, spiritual..." Mamaivāṁśaḥ. "I am part and parcel of Kṛṣṅa. If Kṛṣṅa is gold, then I am also gold. But Kṛṣṅa is gold mine; I am gold earring, that's all." This is knowledge. Jñāna-vairāgya-yuktena. And when one comes to this knowledge, then he becomes reluctant to this material attachment. That is called vairāgya.

Just like you, boys and girls who have joined this movement, you have understood to some extent that "We didn't require this material opulence. We want Kṛṣṅa." So the idea that we don't want this material opulence, that is called vairāgya. And why you want Kṛṣṅa? Because Kṛṣṅa is your eternal master, eternal father. That is called jñāna. Jñāna-vairāgya-yuktena. Not sentimental. We must know very clearly what is Kṛṣṅa—that is jñāna—what is my relationship with Kṛṣṅa—that is jñāna—and what is my duty to Kṛṣṅa—that is jñāna. And as soon as you know all these things—what is Kṛṣṅa, what you are, what is your relationship, and what is your duty—then naturally you become reluctant to these material activities. That is called vairāgya.

So jñāna-vairāgya-yuktena bhakti-yogena [SB 3.25.18]. How this jñāna and vairāgya can be awakened? The jñāna is there, but it is now covered. Nitya-siddha kṛṣṅa-bhakti sādhya kabhu naya. It is stated in the Caitanya..., that my relationship with Kṛṣṅa is nitya-siddha. Nitya-siddha means it is eternal; it is not artificial. Not that we accept Kṛṣṅa as my master or father or like this, artificially. This is eternal fact. But by forgetting Kṛṣṅa, I am suffering. This is your fact. So if we want to be free from this fearfulness, sadā samudvigna-dhiyām... That is the Prahlāda Mahārāja's advises. Prahlāda Mahārāja was asked by his father, "My dear boy, what best thing you have learned from your teachers?" So he said,

tat sādhu manye 'sura-varya dehināṁ sadā samudvigna-dhiyām asad-grahāt hitvātma-pātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta [SB 7.5.5]

"That is the best thing." He said, tat sādhu manye asura-varya dehinām. Anyone who has accept this material body... This is asat. It will not stay. But we have accepted this body. But we are so foolish that we do not know that "I am not this body; I am separate from this body. Somehow or other, I am now entrapped or encaged in this body." Therefore Prahlāda Mahārāja said, tat sādhu manye 'sura-varya dehinām. Dehinām. Dehī means... Dehinām means one who has accepted this material body. And Vaiṣṅava is suhṛdaḥ sarva-dehinām [SB 3.25.21].

[The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.]

Kapiladeva has said. A Vaiṣṅava who is in connection with Kṛṣṅa, his business is to go door to door and canvass everyone, "My dear sir, you are not this body. You are wasting your time only under the concept of body. You are Kṛṣṅa's. You become Kṛṣṅa's servant." This is Kṛṣṅa consciousness movement. "My dear sir, you are not this body. You are not American. You are not Indian. You are not brāhmaṅa. You are not śūdra. You are not cat. You are not dog. You are part and parcel of Kṛṣṅa, and you serve Kṛṣṅa." This is Kṛṣṅa consciousness. That's all.

This is Caitanya Mahāprabhu's advice. Yāre dekha, tāre kaha 'kṛṣṅa'-upadeśa. It is not very difficult. You haven't got to become very learned scholar to become guru. Guru's business is to give the right information. That is guru. So Caitanya Mahāprabhu says, āmāra ājñāya guru hañā: "Every one of you become guru." "Oh, I am not a learned man," or "I am this, I am that. How can I become guru?" Caitanya Mahāprabhu said, "No, it is very easy thing." Yāre dekha, tāre kaha 'kṛṣṅa'-upadeśa.

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.]

"You become guru simply by advising everyone the instruction which Kṛṣṅa has given." That's all. You become guru. It is not at all difficult thing. But if you want to cheat others that you are Bhagavān, you are this and that, you are yogī, you are very powerful, and "I am God," then you will cheat, because you are neither God; you are less than a dog. You are falsely claiming that you are God. That is not your position. You are servant of God, that is your position. That is real jñāna. Therefore Kṛṣṅa..., er, Caitanya Mahāprabhu says that don't talk all nonsense thing. Simply say the real thing.

And what is the real thing? That is explained by Kṛṣṅa: sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66]. You take this mission, "My dear sir, you give up everything nonsense. You simply surrender to Kṛṣṅa." Then you become guru. Is it very difficult to become guru? No. But we shall not take this business. We shall talk all nonsense and become guru and incarnation and God and so on, so on, and cheat others and cheat oneself. This is going on. Otherwise, to become guru is not at all difficult. Simply you surrender yourself to Kṛṣṅa. You become abhayaṁ sattva-śuddhiḥ. You become fearless: "Yes, I am now under the protection of Kṛṣṅa. I have no more fear. I don't care for anyone. I simply take to Kṛṣṅa." Akuto-bhayam. Akuto-bhayam. This is said by Kapiladeva also. All śāstra says like that, and Kṛṣṅa also says the same thing 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 Me, then it is through bhakti, not your so-called jñāna and karma and yoga." You will never be able to understand. You will never be able to understand. Nāhaṁ prakāśaḥ sarvasya yoga-māyā [Bg 7.25].

[I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-māyā]; and so the deluded world knows Me not, who am unborn and infallible.]

You will be simply covered by yoga-māyā. This is not possible. Bhakti means surrender.

So without surrendering to Kṛṣṅa, you cannot understand. Kṛṣṅa reserves the right not being exposed to the fools and rascals. He is simply for the devotees. Bhaktyā mām abhijānāti. He never said, "By jñāna mām abhijānāti, by karma mām abhijānāti, by yoga mām abhi..." No. He rather says,

yoginām api sarveṣāṁ mad-gatenāntar-ātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ [Bg 6.47]

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

"He's the first-class yogī who is always thinking of Me." And who always thinks of Kṛṣṅa unless he is a devotee? Therefore you cannot understand Kṛṣṅa without becoming a devotee. In the beginning of Bhagavad-gītā He says to Arjuna, bhakto 'si priyo 'si me [Bg 4.3]:

[That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend; therefore you can understand the transcendental mystery of this science.]

"I am talking to you the same old system of yoga, Bhagavad-gītā, because you are My devotee." So if you actually want liberation or fearlessness, no more fear, and if you want actually to become immortal, no more birth, death, old age and disease, then you have to accept the words of Kṛṣṅa. As He says, sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66]. That is bhakti. That is bhakti. So you have to take.

Here it is, same thing is said: jñāna-vairāgya-yuktena bhakti-yogena. Unless you have got full knowledge, jñāna, and vairāgya, full renunciation... "No more material life." This is called renunciation. And no more sense gratification. Material life means sense gratification. Everyone is working so hard day and night. Why? For sense gratification. 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.]

Gṛhamedhi, those who have accepted this body or the society or the family or the nation, all this gṛha... It is called gṛha. Or gṛhamedhi, those who are attached to all these things, gṛhamedhi, their only happiness: yan maithunādi, sexual intercourse, that's all. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. Very insignificant, very abominable combination of man and woman. And they are working so hard day and night. That is the only pleasure. So vairāgya means when you will be detestful to this sex pleasure. That is called vairāgya. "No more." Yad-avadhi mama cetaḥ kṛṣṅa-padāravinde [Yāmunācārya]. That is possible only when you are perfectly Kṛṣṅa conscious. Otherwise, it is not possible.

Therefore Kṛṣṅa's name is Madana-mohana, and the material is madana-dahana. In the material world, everyone is suffering by the piercing arrow of Cupid—man or woman. The Madana, Cupid, is piercing the arrow to man and woman, and the woman is mad after man, and man is mad after woman. But when you see Kṛṣṅa actually, then you see Madana-mohana. Then there will be no more suffering of the piercing arrow of the Cupid. That is called akuto-bhayam, no more fear. No more fear. Now you become fearless. And when... If you want to become fearless, akuto-bhayam, then Kṛṣṅa says that..., Kapiladeva says, praviśanty akuto-bhayam. He enters, bhakti-yogena, when one is actually in bhakti-yoga, full knowledge, and vairāgya, renunciation of the material world, then he is able to enter. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [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.]

Kṛṣṅa says in the Bhagavad, tato māṁ tattvato jñātvā.

In this way, when one understand what is Kṛṣṅa in truth, that is called knowledge. Jñāna-vairāgya-yuktena [SB 3.25.18]. Tato māṁ tattvato jñātvā viśate tad-anantaram [Bg 18.55]. He is allowed to enter into the spiritual kingdom, not before that. Not before that, without bhakti. And bhakti, by bhakti, you will automatically attain the stage of jñāna-vairāgya. Just like if you take one very nice digestive pill, so whatever you have eaten, even stone, it will be digested. It will be digested. Similarly, as soon as you take to bhakti, immediately your gross and subtle body is digested. You will live in the spiritual body. 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.]

Brahma-bhūyāya means that spiritual body. We are already Brahman—ahaṁ brahmāsmi—but it is covered by the material body, the gross body, kṣitir āpaṁ tejo marud vyoma: fire, water, earth, air, like that, and mano buddhiḥ ahaṅkāra, the subtle body—mind, intelligence and ego. So we are covered by this subtle body and gross body. This is our impediment. But the... By karma-yoga you try to get out of this gross body. By jñāna-yoga you try to get out of this subtle body. But bhakti-yoga—you directly you cross over these subtle body and gross body; you are immediately situated in the spiritual body. Jñāna-vairāgya-yuktena. Sa guṅān samatītyaitān.

So long you are in the subtle body and gross body, then you are suffering under the three modes of material nature. The body is created by the three modes of material nature according to... Kāraṅaṁ guṅa-saṅgo 'sya sad-asad-yoni-janmasu [Bg 13.22]. We get different types of body on account of association with these material modes of nature, sattva-guṅa, rajo-guṅa, tamo-guṅa. But if you are situated in the devotional service of the Lord, you immediately become on the platform of brahma-bhūtaḥ prasannātmā. Immediately. Ahaṁ brahmāsmi—this is simply theoretical. That is theoretical knowledge, that "I am brahmāsmi." But when you are actually in devotional service, then that is practical. You are no more in the material platform. You are on the Brahman platform.

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.]

So by situated..., being situated on the spiritual platform, automatically you achieve your original status, constitutional position, brahma-bhūtaḥ prasannātmā [Bg 18.54]. Then you are able to enter into the kingdom of God, or the spiritual world. Tato māṁ tattvato jñātvā [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.]

Here also it is said, praviśanty akuto-bhayam. Praviśanti. You have to enter. You are not destroyed. Just like we are praviśanti in different types of body in material existence, tathā dehāntara-prāptiḥ [Bg 2.13].

So when you are free from this material contamination, then you praviśanti in the spiritual world. The praviśanti is there. In the material world you are praviśanti from one body to another, and you are suffering.

So long you get this body, you must suffer. Either you get the king's body or the cobbler's body or ant's body or dog's body—to accept material body means suffering. There cannot be akuto-bhayam. Unless you enter in the spiritual world with your spiritual body, there is no question of akuto-bhayam. So that akuto-bhayam is possible when you are practiced to bhakti-yogam.

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam [SB 1.2.7]

[By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṅa, one immediately acquires causeless knowledge and detachment from the world.]

If you engage yourself in the devotional service of Vāsudeva, Kṛṣṅa, Vāsudeva, oṁ namo bhagavate vāsudevāya [SB 1.1.1], if you enter, then vāsudeve bhagavati. Vāsudeva means the Supreme Personality of Godhead. Bhakti-yogaḥ prayojitaḥ. If we apply yourself, engage yourself in bhakti-yoga, then janayaty āśu vairāgyam, cause and effect. As soon as you engage yourself in devotional service of Vāsudeva under the direction of śāstra and spiritual master, then janayaty āśu vairāgyam. And you are practically experiencing that since you have come to Kṛṣṅa consciousness movement you have no more interest material activities. No more interest. That is vairāgya. You are simply meant for service of Kṛṣṅa. That is jñāna.

In this way, if you want actually to be fearless and enter into the spiritual life, or spiritual kingdom, back to home, back to Godhead, then you have to accept this bhakti-yoga process, and it is very easy, and then you become fearless, and your life is successful.

Thank you very much.

Devotees: Jaya Śrīla Prabhupāda. [end]