Śrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 5.5.2

Prabhupāda:

...mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam [SB 5.5.2]

For two days we have explained mahat-sevāṁ dvāram āhur vimukteḥ. People have forgotten at the present moment what is the meaning of mukti. They do not know practically. Mukti means the..., to get out of the clutches of the stringent material laws. That is called mukti. We are at the present moment conditioned, so many conditions. So mukti means to live without condition. That is called mukti. The mukti definition is given in the Śrīmad-Bhāgavatam: muktir sva-rūpeṅa vyavasthitiḥ. Muktir hitvānyathā rūpaṁ sva-rūpeṅa vyavasthitiḥ [SB 2.10.6].

[The merging of the living entity, along with his conditional living tendency, with the mystic lying down of the Mahā-Viṣṅu is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies.]

This is called mukti. We are not in the svarūpa. Svarūpa means spiritual form. That is called svarūpa. At the present moment, our material conditional body, that is not svarūpa. Last night I tried to explain, svarūpa means sac-cit-ānanda-rūpa. That is svarūpa—eternal, blissful life of knowledge. This is not svarūpa. This body is not eternal, neither it is blissful. It is full of miseries and without any knowledge. So this is not svarūpa. Svarūpa means eternal life, blissful life, and full of knowledge. That is called svarūpa.

So we do not know that we are now living conditional life, virupa, which is not my svarūpa. This is the science that svarūpa can be perceived, can be realized. That is described in the Śrīmad Bhagavad-gītā: brahma-bhūta. Brahma-bhūta, spiritual realization, that is also not svarūpa. That is the beginning of self-realization.

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 svarūpa. After Brahman realization, when one is perfectly free from all material anxieties, that is beginning of svarūpa. And then the conception of equality, samaḥ sarveṣu bhūteṣu, 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]]

Those who are learned, they have no such distinction that "I am Indian," "You are American," "You are Bengali," "I am Andhra," and this... No. This is all virūpa. All virūpa. Sarvopādhi-vinirmuktam [Cc Madhya 19.170], we have several times explained.

[Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the service of the Lord.]

We have to be free from all these designation. That is svarūpa, designationless.

But we are now busy with designation and fighting. That means we are not yet completely educated. Kṛṣṅa also chastised Arjuna in the beginning, asatyam anvaśocas tvam prajñā-vādāṁś ca bhāṣase, "You are talking like a very learned scholar, but you are lamenting only the body, bodily concept of life." Gatāsūn agatāsūṁś ca nānuśocanti paṅḍitāḥ [Bg 2.11]: "So far the body is concerned, either it is dead or alive, a learned man does not care for it." That is svarūpa. Now we are simply concerned with this body; therefore we are missing our svarūpa, therefore missing mukti. I have already explained, mukti means to be situated in his own original, spiritual life. That is called svarūpa. Svarūpanu bhuti[?]. Svarūpa. There is..., I think there is the word used in Bhagavad-gītā that all the persons assembled in the Battlefield of Kurukṣetra, after death they attained svarūpa. Means liberated, all liberated and situated in spiritual life, because they gave up their life in the presence of Kṛṣṅa. While dying they saw Kṛṣṅa, therefore all of them after death attained svarūpa. So the mukti means sva-rūpena vyavasthitiḥ. Mukti hitva anyathā rūpam sva-rūpena vyavasthitiḥ. This is the meaning of mukti. So if we want that mukti, liberation, no more conditioned by the material nature, unconditional life, 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.]

That is svarūpa.

So virūpa means under the control of the three modes of material nature, sattva-guṅa, raja-guṅa, tamo-guṅa. Of course, in the material world the quality of brāhmaṅa—satya, śama, dama, titikṣa, ārjava, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg 18.42],

[Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brāhmaṅas work.]

this is the first-class quality within this material world. But that is also not svarūpa. That is also not svarūpa. One may become the topmost person within human society by acquiring brahminical qualification, but that is also not svarūpa. Real svarūpa is above that brahminical qualification. That is Vaiṣṅava, Vaiṣṅava qualification. Vaiṣṅava qualification means completely dedicated to the service of Kṛṣṅa. Sarvopādhi vinirmuktam [Cc Madhya 19.170].

Even if I consider myself that I am a learned brāhmaṅa, that is also misconception. That is also not svarūpa. When one understands that "I am not brāhmaṅa, not kṣatriya, not vaiśya, not śūdra, nor American, nor Indian, nor this, nor that; simply I am spiritual part and parcel of Kṛṣṅa, and my only business is to serve Kṛṣṅa," ānukūlyena kṛṣṅānu-śīlanam bhaktir uttamā [Cc Madhya 19.167],

[When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṅa favorably, as Kṛṣṅa desires.]

that is first-class life. Ānukūlyena kṛṣṅānu-śīlanam. Not pratikūlyena. Pratikūlyena means against the will of Kṛṣṅa. That is pratikūla. Bhakti means ānukūla. Just like Kamsa. He was also Kṛṣṅa conscious. He was always thinking of Kṛṣṅa: "Whether Kṛṣṅa is born? I have to kill Him. Whether this or that..." He was thinking of Kṛṣṅa. But pratikūlyena, not ānukūlyena. One Kṛṣṅa consciousness is always making plan how to spread Kṛṣṅa consciousness, and another Kṛṣṅa conscious..., how to kill Kṛṣṅa.

So that two... Kṛṣṅa consciousness to kill Kṛṣṅa, that is not bhakti. Kṛṣṅa consciousness how to serve Kṛṣṅa, how to spread Kṛṣṅa's glories all over the world, how to make the people Kṛṣṅa conscious, this Kṛṣṅa consciousness is ānukūla. Ānukūlyena kṛṣṅa..., cultivation of Kṛṣṅa knowledge, that is required. And when one is fully situated in that Kṛṣṅa consciousness, that is called mukti. Mukti does not mean "Now I've got two hands; I will have four hands," like that. No. Mukti means change of consciousness. At this time, the present moment, every one of us, we are thinking that "I am this body. This family is my kinsmen," yasyātma buddhiḥ kunape tri-dhātuke svā-dhīḥ kalatrādiṣu bhauma-ijya-dhīḥ [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.]

"This is my country. I have to worship it. I have to develop." All these consciousness is just the opposite number of Kṛṣṅa consciousness, when we shall always think of Kṛṣṅa, satataṁ cintayanto mām: always thinking of Kṛṣṅa, how to spread Kṛṣṅa's glories, how it is possible to adopt the means and ways and plans and always thinking, just like Śrī Caitanya Mahāprabhu did and all the ācāryas, the Gosvāmīs. We have to follow mahājano yena gataḥ sa panthāḥ [Cc Madhya 17.186].

[Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate.]

That mahājana yena gataḥ sa panthāḥ is situat..., explained here, mahat-sevā. Mahat-sevā. Mahājana..., to follow the mahājana means to serve their mission.

śrī-caitanya-mano 'bhīṣṭaṁ sthāpitaṁ yena bhū-tale svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam

We Gauḍīya Vaiṣṅava, we are known as rūpānuga. Rūpānuga means the followers of Rūpa Gosvāmī. So why we should become followers of Rūpa Gosvāmī? Because śrī-caitanya-mano 'bhīṣṭaṁ sthāpitaṁ yena bhū-tale: he wanted to establish the mission of Śrī Caitanya Mahāprabhu. Mano 'bhīṣṭam. Śrī-caitanya-mano 'bhīṣṭam, Śrī Caitanya Mahāprabhu, the same thing. This is called disciplic succession. Kṛṣṅa wanted that "Everyone be surrendered to Me." He personally therefore comes, and He speaks Bhagavad-gītā aiming at Arjuna, who was perplexed in the Battlefield of Kurukṣetra, and He explained karma, jñāna, yoga, dhyāna, so many things. But ultimately, He assured Arjuna, "My dear Arjuna, you are very dear friend to Me; therefore I am speaking to you the real purpose of life, sarva-dharmān parityajya mām ekaṁ śaraṅaṁ... [Bg 18.66]. This is the real purpose of life." So Kṛṣṅa wanted that people should take shelter of His lotus feet, sarva-dharmān parityajya. But people misunderstood Him. Therefore Kṛṣṅa came as a devotee, Śrī Caitanya Mahāprabhu. Rūpa Gosvāmī could understand that; therefore he offered his first prayer to Śrī Caitanya Mahāprabhu, namo mahā vadānyāya kṛṣṅa-prema-pradāya te [Cc Madhya 19.53].

[O most munificent incarnation! You are Kṛṣṅa Himself appearing as Śrī Kṛṣṅa Caitanya Mahāprabhu. You have assumed the golden color of Śrīmatī Rādhārāṅī, and You are widely distributing pure love of Kṛṣṅa. We offer our respectful obeisances unto You.]

"Śrī Caitanya Mahāprabhu, You are the most munificent incarnation because You are not only giving the knowledge of Kṛṣṅa, but You are giving the process how to love Him," kṛṣṅa-prema-pradāya te. So "You are Kṛṣṅa, kṛṣṅaya. I offer my humble obeisances to You, kṛṣṅaya, now appeared as kṛṣṅa-caitanya-namine. You have now appeared as Kṛṣṅa Caitanya."

So Kṛṣṅa personally appeared as devotee to reestablish the mission of Kṛṣṅa. Kṛṣṅa wanted sarva-dharmān parityajya [Bg 18.66], and Caitanya Mahāprabhu preached Kṛṣṅa consciousness, kṛṣṅa-varṅaṁ tviṣa akṛṣṅa. This is a statement in the Śrīmad-Bhāgavatam—the real identification of Śrī Caitanya Mahāprabhu. That is... In this age there was talk between Nimi Mahārāja and Navayogendra. So what is the duty of the people of Kali-yuga to worship the Supreme? In that connection, Karabhājana Muni, he said,

kṛṣṅa-varṅaṁ tviṣākṛṣṅaṁ sāṅgopāṅgāstra-pārṣadam yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ [SB 11.5.32]

[In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kṛṣṅa. Although His complexion is not blackish, He is Kṛṣṅa Himself. He is accompanied by His associates, servants, weapons and confidential companions.]

This is the method of worship. What is that? That Supreme Personality of Godhead who is always chanting Hare Kṛṣṅa mantra. Kṛṣṅa varṅayati, kṛṣṅa varṅa tvīṣa akṛṣṅam. But His bodily complexion is not kṛṣṅa, not blackish, but yellowish, tvīṣa. Tvīṣa means by the complexion akṛṣṅa, not Kṛṣṅa. And another symptom, sāṅgopāṅgāstra-pārṣadam. He's associated with His most confidential devotees and expansion. Therefore we chant,

śrī-kṛṣṅa-caitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

This is sāṅgopāṅgāstra-pārṣadam. This form of the Lord, yajñaiḥ saṅkīrtanaiḥ, He's worshiped not by ritualistic ceremony, which is very expensive, or performance of yajña. That is not possible in this age because there is no yajñic brāhmaṅa at the present moment.

So this Vaidic yajña is permitted in the..., prohibited in this Kali-yuga because they are not properly performed. It is not possible. Just like our Śrīman Pittieji was searching after a brāhmaṅa to recite the Rāmāyaṅa, Sundara-kanda. He's not getting a proper brāhmaṅa. That is the difficulty. How you can perform yajña? There is no yajñic brāhmaṅa at the present moment. Therefore the yajña to be performed at this moment in this Kali-yuga is yajñaiḥ saṅkīrtana-prāyaiḥ yajanti hi su-medhasaḥ. Su-medhasaḥ means with good brain substance. Those who have no brain substance, they are called alpa-medhasaḥ. That is also stated in the Bhagavad-gītā, tad bhavati alpa-medhasaḥ. Alpa-medhasaḥ means there is no brain substance—filled up with cow dung. So one should be su-medhasaḥ. Su-medhasaḥ, nice brain substance. So those who are su-medhasaḥ means with good brain substance, they perform yajñair saṅkīrtanair by saṅkīrtana yajña, Hare Kṛṣṅa. Just see the effect of Hare Kṛṣṅa mantra. This yajña being performed all over the world, how quickly they are capturing Kṛṣṅa consciousness. Just see the effect practically. Therefore those who are intelligent, having good brain substance, they should perform yajña saṅkīrtana, yajñaiḥ saṅ..., and worship Lord Caitanya.

śrī-kṛṣṅa-caitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

So these ideas can be had only if we follow the mahājana. Mahājana means that Śrīla Rūpa Gosvāmī, he understood Śrī Caitanya Mahāprabhu. About Rūpa Gosvāmī it is said... What is that? Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. Kīrtana... Uh?

Devotees: Kṛṣṅotkīrtana.

Prabhupāda:

kṛṣṅotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-jana-priyau priya-karau nirmatsarau pūjitau śrī-caitanya-kṛpā-bharau bhuvi bhuvo bhārāvahantārakau vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau [Śrīnivāsa Ācārya]

[I offer my respectful obeisances unto the Six Gosvāmīs, namely Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī, and Śrī Gopāla Bhaṭṭa Gosvāmī, who are always engaged in chanting the holy name of Kṛṣṅa and dancing. They are just like the ocean of love of God, and they are popular both with the gentle and with the ruffians, because they are not envious of anyone. Whatever they do, they are all-pleasing to everyone, and they are fully blessed by Lord Caitanya. Thus they are engaged in missionary activities meant to deliver all the conditioned souls in the material universe.]

This is the... The six Gosvāmīs of Vṛndāvana, they lived in Vṛndāvana by the order... The present Vṛndāvana, holy place, was made by Rūpa Gosvāmī and Sanātana Gosvāmī. These two brothers, they were ministers in the government of Nawab Hussain Shah. Practically they became Muhammadans; their name were changed. Because in those days the brāhmaṅa community was very strict. Any brāhmaṅa accepting service, he'll be immediately excommunicated: "No, you are not brāhmaṅa." Brāhmaṅa's business is not to serve others. Brahma-karma svabhāva-jam. They should remain... Everyone was independent. Brāhmaṅa independent, kṣatriya independent, vaiśya independent. Simply śūdras dependent. So in those days, five hundred years ago, these two brothers were born of a very high class brāhmaṅa. They were learned scholar. But because they accepted the service of Nawab, they were excommunicated. So practically they become Muhammadans. Their names were changed: Dabira Khāsa, Sākara Mallika. But Śrī Caitanya Mahāprabhu made them gosvāmīs. This is Śrī Caitanya Mahāprabhu. They were rejected by the brāhmaṅa community, and Śrī Caitanya Mahāprabhu made them Sanātana Gosvāmī, Rūpa Gosvāmī. The gosvāmī is not a caste title. Gosvāmī means who has control over the senses. Go means senses, and svāmī means master. Those who are servant of the senses, they cannot become gosvāmī. That is not gosvāmī. Servant of senses, that is go-dāsa, not gosvāmī. So the Gosvāmī... Vande rūpa-sanātanau raghu-yugau, the six Gosvāmīs, six Gosvāmīs, and if we follow their footprints, rūpānuga-varāya te, then he also becomes gosvāmī. This is the process. Therefore in any way you go, it is required, mahat-sevā. Mahat-sevā. The Gosvāmīs are mahat.

bahūnāṁ janmanām ante jñānavān māṁ prapadyate vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [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.]

This is mahātmā, one who has fully surrendered to the lotus feet of Kṛṣṅa after mature experience and wisdom, bahūnāṁ janmanām ante. Many, many births we may go on philosophizing Brahman, neti, neti. But after many, many births, this is jñānavān. The jñānis, they are after Brahman realization. So Kṛṣṅa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg 7.19]: "After many, many births of this Brahman realization or Paramātmā realization, one may come to the platform of realizing the Supreme Personality of Godhead." Who is that Supreme Per...? Vāsudeva, the son of Vasudeva, Kṛṣṅa. Vāsudeva. Oṁ namo bhagavate vāsudevāya. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ [Bg 7.19]. That is mahātmā. One who knows vāsudevah sarvam iti, that mahātmā is required. And if we can serve such mahātmā, then our path of liberation, mukti, will be open. That is stated here: mahat-sevāṁ dvāram āhur vimukteḥ.

And the other way? One path to mukti; another path is bondage. Two things are there: bondage and mukti. Andhā yathāndhair upanīyamānās te'pīśa-tantryām uru-dāmni baddhāḥ [SB 7.5.31].

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

Baddhā means bound up. We are, in our material condition of life, we are bound up tight, hands and legs are bound up. We cannot do anything independently. It is not possible. That we must know. People are declaring independence. That is not possible. That is our foolishness. Baddhāḥ, uru-dāmni baddhāḥ. Just like uru means this waist. If you are bound up by rope just like thieves are carried, handcuffed and bound up on the waist, what you can do? So we are uru-dāmni baddhāḥ. Uru means very strong, and dāmni means rope; baddhāḥ. Just like the bulls are, I mean to say, bound up in the nostril and the driver is moving like this, immediately he has to move this way, immediately. Although he's very strong bull, but uru-dāmni baddhāḥ.

So therefore māyā's name is guṅamayī. Guṅa, guṅa means also rope, guṅa. Guṅamayī, tri-guṅa-mayī, three ropes you bound together become very strong. Similarly, this māyā, the stringent laws of material nature, prakṛti, is very, very strong. You cannot declare independence. That is not possible. If you really want independence, then you mahat-sevāṁ dvāram āhur vimuktes. Then you have to take shelter of mahājana, mahat-sevā. That is the instruction of Bhagavad-gītā, that tad viddhi praṅipātena [Bg 4.34].

[Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.]

First thing is that this... Mukti means you have to become surrendered either to Kṛṣṅa or Kṛṣṅa's representative. Otherwise there is no question of mukti. And if you do not do this, if you think that "Eat, drink, be merry and enjoy life," that is called yoṣi saṅga, yoṣitāṁ saṅgi-saṅgam. What is that? Tamo-dvāram. That means you are making progress towards darkness, tamo-dvāram, hellish condition of life.

na te viduḥ svārtha-gatiṁ hi viṣṅuṁ durāśayā ye bahir-artha māninaḥ [SB 7.5.31]

matir na kṛṣṅe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṅānām [SB 7.5.30]

[Prahlāda Mahārāja replied: Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Kṛṣṅa are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.]

These are the instructions Prahlāda Mahārāja gave. He wanted to teach his father, atheist father. So his father inquired, "Prahlāda, how you have developed this Kṛṣṅa consciousness?" So Prahlāda began to smile and said to his father, matir na kṛṣṅe parataḥ svato vā. He did not address his father "my dear father." He used to address him as "the best of the asuras," asura-varya. Tat sādhu manye 'sura-varya. So he said, "My dear father," matir na kṛṣṅe parataḥ svato vā, "to become Kṛṣṅa conscious is not so easy." Parataḥ svato vā. "Even if you hear instruction from others or if you speculate yourself, it is not possible." Matir na kṛṣṅe parataḥ svato vā mitho 'bhi, "or making by assembly, conference." Why? Na gṛha-vratānām: "If you have this intention, that 'I shall live in this material world. I shall become happy in this material world,' then there is no question of becoming advanced in Kṛṣṅa consciousness." Matir na kṛṣṅe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām.

Why they are so much attached? Adānta-gobhiḥ, because they are not gosvāmīs. Adānta. Adānta means uncontrolled; go means senses. They have given freedom to the senses: "Whatever you like, you do." So the result is exactly that you let loose your horses—"Whatever you like, you can do"—then it will go and cause you to fall down in a ditch, adānta-gobhiḥ; similarly, if we give freedom to the senses, adānta-gobhir viśatāṁ tamisram, we go to the darkest region of hellish condition of life. And what is that? Punaḥ punaś carvita-carvaṅānām [SB 7.5.30], again and again the same disease: birth, death, old age and disease. Punaḥ punaś carvita-carvaṅānām, this life or that life, the birth, death, old age, disease will continue.

So if you have got determination that "We shall continue this life of birth, death, old age and disease and let loose our senses, do whatever you like," then there is no question of liberation. There is no lib... Therefore it is said, tamo-dvāram yoṣitaṁ saṅgi-saṅgam. Yoṣitaṁ saṅgi-saṅgam means..., yoṣit means woman, generally. The woman is supposed to be the representative of māyā. So either you directly keep relation or you keep relation with persons who are very much fond of yoṣit, in both ways you have to go directly to the darkest region of hellish condition, tamo-dvāram. Therefore our Vedic civilization is... The first teaching is brahmacārī. First teaching, how to become brahmacārī. There are many saintly persons, they are akhaṅḍa brahmacārī or āvala[?] brahmacārī. They avoid. It is not only for men; it is meant for woman also, because here we are dressed like men and women. Otherwise the mentality is manly, to enjoy, puruṣa. Puruṣa means who wants to enjoy, and yoṣit means enjoy. So our relationship in this material world, that either in the dress of woman or man, the mentality is puruṣa, how to enjoy. Mentality is puruṣa.

So when we give up this mentality, enjoyer... Because we are not actually enjoyer. Enjoyer is Kṛṣṅa. Kṛṣṅa says,

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ... [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.]

And in the Bhagava... Arjuna also addresses Kṛṣṅa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣaṁ śāśvatam [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.]

"You are the only puruṣa, śāśvata." So we are simply thinking of becoming puruṣa, enjoyer. But we are not puruṣa. We are all prakṛti. It is described in the Bhagavad-gītā, the jīva-bhūta: apareyam itas tu viddhi me prakṛtiṁ parām [Bg 7.5].

[Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.]

Prakṛti, another prakṛti is there. "This material prakṛti," bhūmir āpo 'nalo vāyuḥ [Bg 7.4],

[Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.]

"they are My bhinnā prakṛti," bhinnā prakṛtir me aṣṭadhā. "But besides that, there is another prakṛti." Prakṛti means... Who is that prakṛti? Jīva-bhūta, the living entities. The living entity's prakṛti. He is not puruṣa. Constitutionally, prakṛti means the things which are enjoyed. That is called prakṛti. And the enjoyer is called puruṣa. So nobody of us, either men or women, we are not puruṣa. We are all prakṛti constitutionally. That is called hitvānyathā rūpaṁ sva-rūpeṅa vyavasthitiḥ. When you live as prakṛti, not as puruṣa, that is called mukti. This is the definition of mukti. Mahat-sevāṁ dvāram āhur vimukteḥ [SB 5.5.2]. Every one of us, we are thinking as puruṣa, enjoyer. That is the fight between..., going on. Just like in Western countries, the prakṛtis, the woman, they're also fighting: "We have equal rights with the man." So this is going on.

So this is all conditional life, the so-called puruṣa life, or so-called prakṛti life. Unless we have got real enlightenment what is our real, constitutional position, that we can learn only by the association of mahat, mahat-sevāṁ dvāram āhur vimukteḥ. That is the Vedic process, tad-vijñānārthaṁ sa gurum evābhigacchet [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.]

We must take shelter. Kṛṣṅa also says that,

tad viddhi praṅipātena paripraśnena sevayā upadekṣyanti tad jñānaṁ jñāninas tattva-darśinaḥ [Bg 4.34]

Everywhere, in Śrīmad-Bhāgavatam also the same thing is explained, tasmād guruṁ prapadyeta jijñāsur śreya uttamam [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.]

If you are inquisitive to understand transcendental truth, the Absolute Truth, the guru is... To have a guru is not a fashion. Now it has become a fashion. If somebody shows some jugglery, people become very much anxious to accept such guru. No. Guru means tasmād guruṁ prapadyeta. Who requires a guru? Jijñāsu śreya uttamam. One who is very much anxious to know about the ultimate benefit of life, for him guru is required. Not a fashion. Just like we keep a dog as a fashion. Nowadays it is a fashion to keep a dog. So don't keep a guru like a dog. And who will hear you, "Come on. Come on." "Yes." Not like that. Guru require, then, where you can surrender. Not like a dog, but master, where you can surrender. Tasmād guruṁ prapadyeta. Prapadyeta means you must surrender.

And why you should surrender? Jijñāsu: if you are actually inquisitive, inquirer. What about? Śreya uttamam. Śreya means the ultimate benefit of life, and preya means immediate benefit of life. There are two things: śreya and preya. The human life is meant for sreya, and animal life is meant for preya, immediate benefit. That is called preya. And śreya means ultimate benefit of life. That one who is inquisitive to understand about the ultimate goal of life, for him there is need of guru, not a fashion. Tasmād guruṁ prapadyeta jijñāsur śreya uttamam [SB 11.3.21]. Then what is that guru? That is also explained: śābde pare ca niṣṅātaṁ brahmaṅy upaśamāśrayam. Śābde means Vedic literature. Vedic... He has drowned himself, he has bathed himself in the ocean of Vedas. Śābde pare ca niṣṅātam. Just like if you take bathing in a river, deep down you'll become refreshed. Similarly, one has to take śābde pare ca niṣṅātam. And what is the symptom how I shall know that he has taken bathing fully in the ocean of Veda? Brahmaṅy upaśamāśrayam: he has finished all desires for material happiness or distress. He is brāhmaṅy upaśamāśrayam. He has taken shelter of Brahman—the same thing, Para-brahman, Kṛṣṅa. Sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66]. One who has taken fully shelter under the lotus feet of Para-brahman, Kṛṣṅa, you have to take shelter of such a guru. Otherwise you'll not be able to get out of these clutches of māyā. Tasmād guruṁ prapadyeta [SB 11.3.21], every śāstra you go.

So therefore here it is said that if you are actually anxious to become free from this material condition of life, then you must accept the service of mahat-sevā. Mahat means one who has fully surrendered to Kṛṣṅa. He's mahat. Vāsudevah sarvam iti. One who has taken this conclusion, vāsudevah sarvam iti, sa mahātmā su-durlabhaḥ [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.]

Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manaso [Bg 9.13].

[O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.]

These are the formulas. So mahātmā means the fully surrendered soul unto the lotus feet of Kṛṣṅa. He is the first-class mahātmā. Sa mahātmā su-durlabhaḥ. Not ordinary mahātmā, but su-durlabhaḥ. And what are the signs? Mahātmānas tu māṁ pārtha daivīṁ prakṛtim, bhajanty ananya-manaso. He has no other business except worshiping Kṛṣṅa, that's all. Mām ekam. In this way, if we find the opportunity, then there is possibility of mukti. Mahat-sevāṁ dvāram āhur vimukteḥ. And if we associate with the yoṣi saṅgi, those who are desirous of enjoying this material world under different pleas, you..., if you associate with them, then you glide down to the darkest region of hellish condition of life.

In the next verses it is said, mahāntas te sama-cittāḥ. Then what is the symptoms of mahātmā? So He says, I mean to say, Ṛṣabhādeva says, sama-cittāḥ: equilibrium, not disturbed by material condition. Sama-cittāḥ, sama sarveṣu bhūteṣu. The same thing. Sama-cittāḥ praśāntā: peaceful. Praśāntā. Pra means prakṛsta rūpena, fully peaceful. And when one can become fully praśāntā, fully peaceful? When he has no more desire. 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.]

no more desire. Brahma-bhūtaḥ prasannātmā [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.]

Everything is described. So praśāntātmā. It is described in the Caitanya-caritāmṛta, so long you will want something, there is no question of praśāntātmā. So therefore Caitanya-caritāmṛta-kar says, bhukti mukti siddhi kāmi-sakali aśānta. Bhukti means karmīs. Karmīs means those who are working very hard to get some material benefit. They are called karmī. Either in this world or the next world or heavenly planet, there are different types of karmīs. So the bhukti... Bhukti means bhoga, sense enjoyment. They are called karmīs. So bhukti or mukti. Mukti means liberation, to get out of this material contamination. That is called mukti, sva-rūpena vyavasthitiḥ [SB 2.10.6].

But just like the jñānīs, they want mukti, sāyujya mukti, to become one with the Supreme. So mukti..., bhukti, mukti and siddhi. Siddhi means yogic perfection: aṅimā, laghimā, prāpti, eight kinds of yoga-siddhi. So the yogīs, the jñānīs and the karmīs, they want something. They want something. Therefore they are not praśāntā. As soon as..., so long you'll want, you..., there cannot be peacefulness. There is no..., no question of peacefulness. Caitanya-caritam... Bhukti mukti siddhi kāmi-sakali aśānta, they are not praśāntā. Kṛṣṅa-bhakta-niṣkāma, ataeva 'śānta' [Cc Madhya 19.149].

[Because a devotee of Lord Kṛṣṅa is desireless, he is peaceful. Fruitive workers desire material enjoyment, jñānīs desire liberation, and yogīs desire material opulence; therefore they are all lusty and cannot be peaceful.]

Kṛṣṅa bhakta, he does not want anything. Caitanya Mahāprabhu is teaching that,

na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi [Cc Antya 20.29, Śikṣāṣṭaka 4]

[O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.]

This is called śānti: "I don't want anything." Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye. This is bhukti. Karmīs, they want. They want many followers, many voters, so that "I can become minister or president." So Caitanya Mahāprabhu says, "No, I don't want many voters." Na janaṁ. Na sundarīm kavitām, "Neither very beautiful wife." These are material demands, to get money or wealth, sumptuously; to get a good wife and many followers, many workers. Caitanya Mahāprabhu denies, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye. "Then what do You want?" Mama janmani janmanīśvare. He doesn't want mukti even. Otherwise, how He says janmani, janmani? Mukti means no more janma. But Caitanya Mahāprabhu says, mama janmani janmani. It doesn't matter. Mama janmani janmanīśvare bhavatād ahaitukī bhakti. That's all.

Therefore if you want to become praśāntā, fully satisfied... Just like Dhruva Mahārāja, he went to the forest and underwent severe tapasya to see the Supreme Personality of Godhead. But when he actually saw Him, he said, svamin 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.]

"I don't want any benediction." This is praśāntā, no one disturbing Kṛṣṅa for any personal, material benefits. That is called praśāntā. That is stated here, mahānta. This is mahānta, sama-cittāḥ praśāntā vimanyavaḥ. Vimanyavaḥ. Because a devotee has to suffer so many tribulation. That is the history of all devotees. But he's never angry. He's never angry. Then he falls down. Vimanyavaḥ. Just like Lord Jesus Christ. He was being crucified; he still, he was praying, "God, these people, they do not know what they are doing." Vimanyavaḥ, never angry. If he becomes angry, then who he'll preach? He is criticized... [break]

There is a description of sādhavaḥ in Kapiladeva's instruction that titikṣavaḥ kāruṅikāḥ [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.]

Sādhu means very tolerant. That is taught by Śrī Caitanya Mahāprabhu: tṛṅād api sunīcena taror api sahiṣṅunā. So the first qualification of sādhu is titikṣavaḥ, and at the same time kāruṅikāḥ. There are many instances. Just like Prahlāda Mahārāja: he tolerated so many tortures even by his father. Titikṣavaḥ. And at the same time he was thinking, "How to deliver these persons who are not Kṛṣṅa conscious?" That is kāruṅikāḥ. He is personally being tortured, but at the same time he was thinking how to do good to others. This is sādhu. Titikṣavaḥ kāruṅikāḥ. Suhṛdaṁ sarva-bhūtānām [Bg 5.29]

He's friend, not only to the human society, but he's friend to the ant even. A devotee does not like that even an ant should be killed. No. Suhṛdaṁ sarva-bhūtānāṁ, titikṣavaḥ kāruṅikāḥ suhṛdaḥ sarva..., ajāta-śatravaḥ. He does not create any enemy, but unfortunately the demons becomes his enemy. What can be done? Suhṛdam sarva-bhūtānām, ajāta-śatravaḥ śāntāḥ. Again this same word, praśāntā, "fully satisfied." He has nothing to hanker after, because he has got Kṛṣṅa. Why he should hanker? Śāntā, praśāntā.

titikṣavaḥ kāruṅikāḥ suhṛdaḥ sarva-bhūtānām ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṅaḥ [SB 3.25.21]

This is the sādhu. Therefore Kṛṣṅa says in the Bhagavad-gītā, api cet sudurācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ [Bg 9.30].

[Even if one commits the most abominable actions, if he is engaged in devotional service, he is to be considered saintly because he is properly situated.]

He is sādhu. No more sādhu. This is sādhu. Therefore, here it is same thing, vimanyavaḥ suhṛdaḥ sādhavo ye. So we have to approach sādhu. We have to approach devotee. We have to approach praśāntā. And if we become fortunate to serve him, then the liberation, the path of liberation, is open.

Thank you very much.

Devotees: Jaya Prabhupāda. All glories to Śrīla Prabhupāda. [break]

Prabhupāda: Any question? [background discussion about microphone] Who is the in-charge of microphone? Go on. [feedback noise] What happened?

Acyutānanda: [reading question] "In the Vedas the mahā-mantra is repeated Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare / Hare Kṛṣṅa, Hare Kṛṣṅa, Kṛṣṅa Kṛṣṅa, Hare Hare. What is the significance of changing the order?"

Prabhupāda: There is no change of order. If you like, you can begin with Hare Rāma. There is no harm.

Acyutānanda: [to audience] We request everyone to please print very clearly and make your questions brief, to save time. [reading question] "Many people say that Lord Kṛṣṅa is the king of romance. What is the truth?"

Prabhupāda: King of...?

Devotees: Romance.

Prabhupāda: Romance?

Tamāla Kṛṣṅa: Romantic. King of lovers.

Prabhupāda: Yes. Kṛṣṅa means the supreme lover and beloved. He attracts everyone. There is one Greek word, krista. The meaning is the same, "love." And from this krista the word Christ has come. So this word Christ also has connection with Kṛṣṅa.

Acyutānanda: "How to see Lord Kṛṣṅa? Can anybody see Him by chanting the holy name Hare Kṛṣṅa mantra? Is it possible for a human being in his short period of life?"

Prabhupāda: Yes. If he develops love for Kṛṣṅa. That I have explained the other day, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs 5.38].

[I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṅa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.]

If you develop love for Kṛṣṅa, premā, premā pum-artho mahān, that is the recommendation by Śrī Caitanya Mahāprabhu, that dharma, artha, kāma, mokṣa [Cc Ādi 1.90] is not the aim of life. Premā pum-artho mahān. After liberation...

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu 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.]

When one is engaged in devotional service, loving devotional service, then he can increase his love for Kṛṣṅa. The love for Kṛṣṅa is there. In the Caitanya-caritāmṛta it is said, kṛṣṅa...,

nitya-siddha kṛṣṅa-prema 'sādhya' kabhu naya śravaṅādi-śuddha-citte karaye udaya [Cc Madhya 22.107]

[Pure love for Kṛṣṅa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.]

The love for Kṛṣṅa is there, everywhere. Just like these European, American boys. Why they are loving Kṛṣṅa? It is not foreign. It was there. It was there. Similarly, in everyone's heart there is love for Kṛṣṅa. By cultivation ,that Kṛṣṅa consciousness, that love becomes developed. And when you develop that love for Kṛṣṅa, then you will see Kṛṣṅa twenty-four hours. That is wanted. So ādau śraddhā tataḥ sādhu saṅga tato 'nartha-nivṛttiḥ syāt tato niṣṭhā tato bhakti... Tato niṣṭhā tathāśaktis tato bhava sādhakānām ayām premṅaḥ prādurbhāve bhavet kramaḥ [Cc Madhya 23.14-15]. This is the ādau śraddhā. Just like you have come here in this Kṛṣṅa consciousness movement meeting because you have got little śraddhā, faith. This is called śraddhā. You have to increase this śraddhā. How? Ādau śraddhā tataḥ sādhu saṅga [Cc Madhya 23.14].

[In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṅa consciousness.]

those who are Kṛṣṅa devotees, you have to associate with them. You cannot develop Kṛṣṅa consciousness by associating with drunkards and others. No. That is not possible. You have to associate with kṛṣṅa-bhakta. Ādau śraddhā tataḥ sādhu saṅga [Cc Madhya 23.14-15]. Sādhu means bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ [Bg 9.30].

[Even if one commits the most abominable actions, if he is engaged in devotional service, he is to be considered saintly because he is properly situated.]

I've already described the sādhu. If you want love of Kṛṣṅa, then you have to associate with sādhu. Sādhu means kṛṣṅa-bhakta. Ādau śraddhā tataḥ sādhu-saṅgo, tato bhajana-kriyā [Cc Madhya 23.14-15]. Association with sādhu means you'll learn, bhajana-kriyā.

Just like many people come in our Society not in the beginning as devotee—as a matter of inquisitiveness. Then gradually he wants to become initiated. He approaches, "Kindly initiate me. Make me a disciple." Bhajana kriyā. This is called bhajana-kriyā. And if you actually perform bhajana-kriyā, then anartha nivṛttiḥ syāt. All these unwanted things which you have learned, you have become habituated—mainly illicit sex, meat-eating, intoxication and gambling—that becomes finished. Anartha-nivṛttiḥ syāt. No more attachment for these things. Then niṣṭhā, firm conviction. Then ruci, taste. Then āsaktiḥ, attachment. Then bhāva, "Oh, Kṛṣṅa is so nice." Then prema. That requires... If you have developed your love for Kṛṣṅa, then you will see Kṛṣṅa twenty-four hours.

premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti yaṁ śyāmasundaram acintya-guṅa-svarūpaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.38]

This is the process. So if by the mercy of Kṛṣṅa you practice this process, then you'll see Kṛṣṅa always. There is no... Kṛṣṅa is not concealed. He is prepared to be revealed. He comes Himself, "See Me. See My feature. Here I am. Here is my līlā, Vṛndāvana līlā." But you don't see, don't like to see. That is our defect. Otherwise, Kṛṣṅa is always ready to be revealed. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu [Bs 5.38]. Sadaiva, twenty-four hours you'll see.

So Kṛṣṅa is open for everyone. Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ [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.]

it doesn't matter you are born in a low-grade family. It doesn't matter. Still, striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim, you'll get the highest result of life by seeing Kṛṣṅa, you see. So kṛṣṅa-bhakti is ahaituky apratihatā. It cannot be checked by any material condition if you are serious about it. Then Kṛṣṅa will help you. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, dadāmi buddhi-yogaṁ tam [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.]

"I'll give him intelligence how to see Me." These things are there. So if you are serious to see Kṛṣṅa then Kṛṣṅa is ready to be seen by you. It is not very difficult task.

Acyutānanda: "Is there any difference between Śiva and Kṛṣṅa?"

Prabhupāda: Yes. There is no difference, and difference also. Just like milk and yogurt, dahī. Dahī is nothing but milk, but still it is not milk. That is the example. That... What is dahī? Dahī is transformation of milk. But you cannot say it is milk. Will you accept dahī instead of milk? Or will it act the same way? No. So everything is like that. Acintya-bhedābheda-tattva.

[It is the living entity's constitutional position to be an eternal servant of Kṛṣṅa because he is the marginal energy of Kṛṣṅa and a manifestation simultaneously one and different from the Lord.]

Kṛṣṅa has explained this fact. What is that?

mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ [Bg 9.4]

[By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.]

"Everything is resting in Me." But if you'll see..., if you say, "Then everything is Yourself?" No. Nāhaṁ teṣu avasthitaḥ, Kṛṣṅa is everything; at the same time everything is not Kṛṣṅa. This is called acintya-bhedābheda, simultaneously one and different. So Lord Śiva is also expansion of Kṛṣṅa. 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.]

That form is Lord Śiva. So but, he said that dadhī vikāra. Dadhī. Dadhī means yogurt. Milk is transformed into yogurt, dahī. And when it is dahī, it is no more milk. This is the idea. If you require milk for some purpose and if I give you dahī, "That is same thing, sir. Why don't you take?" No. It will be different effect.

Acyutānanda: "Please clarify whether Śrī Caitanya Mahāprabhu was a devotee of Kṛṣṅa or is He Himself avatāra of Kṛṣṅa?"

Prabhupāda: If you plug your ears, then how can I explain? So many times we have said that Śrī Caitanya Mahāprabhu is Kṛṣṅa, kṛṣṅāya kṛṣṅa-caitanya-nāmine gaura-tviṣe namaḥ. He has appeared in the name of Kṛṣṅa Caitanya, but He's Kṛṣṅa Himself. We have to follow this.

Acyutānanda: "How can the world survive when people forget their karma and immerse themselves in Kṛṣṅa consciousness? Won't it lead to inaction and a stand-still condition?"

Prabhupāda: What is that? [laughter]

Pañcadraviḍa: If they stop their karma and take to Kṛṣṅa consciousness, everything will stand still.

Prabhupāda: Nothing stands still. We are not karmīs. At least, we are not doing anything. We go and become guests of Pittieji and he does everything. We do not do anything. So you try to become Kṛṣṅa conscious, everything will be done automatically. You don't have to worry. Teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham [Bg 9.22].

[But those who worship Me with devotion, meditating on My transcendental form-to them I carry what they lack and preserve what they have.]

Of course, you cannot stop karma. That is not possible. Not that everyone will become Kṛṣṅa conscious and your field of activities will be stopped. No. And Kṛṣṅa consciousness does not mean to stop the activities—some group of lazy people. No. We are the most active people, touring all over the world. Who can become a karmī like us? In this old age I am traveling all over the world. Can any karmī do that? So if you become Kṛṣṅa conscious, then karma, jñāna, yoga, everything becomes perfect. That is Kṛṣṅa consciousness. Just like if you get one lakh of rupees, ten rupees is there. You haven't got to separately to acquire ten rupees. Similarly, karma, jñāna, yoga, they are ten rupees, twenty rupees, fifty rupees, like that. And Kṛṣṅa consciousness is one lakh of rupees. As soon as you get Kṛṣṅa consciousness, you'll get everything.

Therefore Kṛṣṅa says, sarva-dharmān parityajya mām ekaṁ śaraṅaṁ [Bg 18.66], you'll get everything there. It is confirmed,

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

Akāma. Akāma means bhakta. Praśāntā. He doesn't want anything. They are called akāma. Sarvakāma means karmī. He wants everything. Bring these dānaṁ dehi, rūpaṁ dehi, yaso[?] dehi, dehi, dehi, dehi. That is karmī. And akāmaḥ sarva-kāmo vā mokṣa-kāma. Mokṣa-kāma means those who are desiring after liberation. So whatever you may be, never mind. There are three classes of men: akāma, sarva-kāma, mokṣa-kāma. So whatever you may be, Kṛṣṅa is competent. He says, therefore, that tīvreṅa bhakti-yogena yajeta paramaṁ puruṣa. The only method that Kṛṣṅa says, sarva-dharmān parityajya... [Bg 18.66]. If you, even if you want to be karmī, even you want the karmī's desire, that you want everything, to enjoy, that will also be fulfilled if you become devotee of Kṛṣṅa. Tīvreṅa bhakti-yogena yajeta paramaṁ puruṣa. You haven't got to work separately for fulfilling your desire of karma or jñāna or yoga. Everything will be there. Kṛṣṅa is so powerful. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg 4.11].

[All of them—as they surrender unto Me—I reward accordingly. Everyone follows My path in all respects, O son of Pṛthā.]

If you want from Kṛṣṅa the result of your karma, good result, Kṛṣṅa will give you. Kṛṣṅa is not unable to award you this.

So better you simply worship Kṛṣṅa—you get all your desires fulfilled. And the ultimate result will be that you will no more desire. Because so long you'll desire, you'll never get peace. But by worshiping Kṛṣṅa for some material motive, you'll get that. At the end you will not ask anything more. You'll be śāntā, praśāntā. This is the result. Just like Dhruva Mahārāja. He went to worship Kṛṣṅa for achieving greater kingdom than his father. That was his motive. But when he actually got perfection, he said, svāmin kṛtārtho 'smi varaṁ na yāce [Cc Madhya 22.42].

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.]

When you get Kṛṣṅa, then you'll understand that there is no more anything more obtainable than Kṛṣṅa. Fully satisfied. That is wanted. That's all? So many? [laughter] All right. Go on.

Acyutānanda: "Cātur-varṅyaṁ mayā ṣṛṣṭaṁ [Bg 4.13]: is it applicable to India alone, or the whole world?"

[According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.]

Prabhupāda: Whole world. Kṛṣṅa, whatever Kṛṣṅa speaks, it is for the whole world. Therefore we are creating brāhmaṅas in the Western countries. You'll have to import brāhmaṅa from there. [laughter] As you are importing milk powder—all cows finished—so brāhmaṅa is finished. So you have to import brāhmaṅa from Europe and America.

Acyutānanda: "If Kṛṣṅa has created the universe, then who has created Kṛṣṅa? How did He acquire such immense powers?"

Prabhupāda: Hmm. This is foolishness. [laughter] That is explained, of course. Janmādy asya yataḥ anvayād itarataś ca abhijñaḥ svarāṭ [SB 1.1.1]; this word is used. Kṛṣṅa means janmādy asya yataḥ. Kṛṣṅa also explains, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg 10.8].

[I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.]

He is the origin of everything. But He's svarāṭ: there is no more origin of Kṛṣṅa. Sarva-kāraṅa-kāraṅam [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.]

That is said in the śāstras: īśvaraḥ paramaḥ kṛṣṅaḥ sac-cid-ānanda-vigrahaḥ, anādi [Bs 5.1]. He has no ādi. Anādi, ādi. He is the ādi, origin of everything, but He has no ādi. That is God. That is God. Anādir ādir govindaṁ sarva-kāraṅa-kāraṅam. He is the cause of all causes. Just like I have got my father, you have got my [your] father. Your father has got father, his father, his father, his father, go on. Kṛṣṅa is the supreme father, but He has no father. That is Kṛṣṅa. Kṛṣṅa does not require any father, but he accepts a father amongst His devotees because the devotee wants Kṛṣṅa also as child. To fulfill the desire of the devotee He accepts Nanda Mahārāja as father, Vasudeva as father, just to give them pleasure, Kṛṣṅa as child. Yaśodā-mayī is enjoying the pleasure, Kṛṣṅa is playing as child. But He has no father, neither mother. He accepts the beloved devotee as father and mother. This is Kṛṣṅa.

Guest: "Is Śiva milk or dahī? Just now you said something about dahī and milk. Is Śiva milk or dahī?"

Prabhupāda: Dahī.

Guest: That is what I wanted to know.

Prabhupāda: Yes. Śiva is dahī and Kṛṣṅa is milk. Dahī, the preparation of dahī, that you take milk, pure milk, and mix it with little sour thing, then it becomes dahī. Similarly, Kṛṣṅa is pure spirit, and when this pure spirit is mixed up with māyā, that is Śiva. Lord Śiva is the māyā-adhipati. There are many, I mean to say, narrations. This was inquired by Yudhiṣṭhira Mahārāja, that "Lord Śiva, he appears to be like a beggar. He does not possess even an house. He lives underneath a tree. And the devotee of Śiva becomes very rich, opulent, materially, although he's a beggar, whereas Viṣṅu is lakṣmī-pati, vaikuṅṭha-pati, and the Vaiṣṅavas become beggar. Just opposite. By worshiping the beggar one becomes rich, and by worshiping the rich one becomes beggar. What is this contradiction?" So this is answered that Kṛṣṅa answered, yasyāham anugrhṅāmi hariṣye tad-dhanaṁ śanaiḥ [SB 10.88.8]:

[The Personality of Godhead said: If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another.]

"My first benediction to My devotee is that I take away all his riches. That's all." Then when he becomes helpless, he becomes firmly convinced, and he has no other shelter, then automatically he takes shelter of Kṛṣṅa, what Kṛṣṅa demands, sarva-dharmān parityajya mām [Bg 18.66]. When he has no other help, he fully surrenders to Kṛṣṅa. That is Kṛṣṅa's special mercy. And so far Lord Śiva is concerned, he is the husband of mother Durgā, and Durgā is the supreme material power, sṛṣṭi-sthiti-pralaya sādhana-śaktir ekā 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.]

So he gets all material benediction, and Vaiṣṅava, instead of material benediction, he gets all spiritual benediction. That is the difference.

Acyutānanda: The last question: "What is the real meaning of religion?"

Prabhupāda: Religion means to abide by the laws of God. Dharmaṁ tu sākṣād bhagavat-praṅītam [SB 6.3.19].

[Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great ṛṣis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyādharas and Cāraṅas.]

Dharma is the core. Just like the state gives you law. So you cannot manufacture law at home. That is not possible. Nobody will accept that. When it is given by the state government, that is law. Similarly, what is given by God, that is religion, and that is given in the Bhagavad-gītā. Kṛṣṅa says, sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66]. This is religion. And other things cheating. That's all. Dharmaḥ projjhita kaitavo atra [SB 1.1.2]:

[Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṅa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.]

all cheating type of religious system is rejected. In the Bhāga... Śrīmad-Bhāgavatam begins, dharmaḥ projjhita kaitavo atra. Śrīdhara Svāmī says, "Kaitava means cheating." So mokṣa vāñchā api nirasta, even desiring for liberation, that is also cheating type of religion. Simply to surrender to Kṛṣṅa, that is religion. Otherwise no religion. Dharmaṁ tu sākṣād bhagavat-praṅītam [SB 6.3.19]. This is religion.

That's all right? Chant Hare Kṛṣṅa.

Devotees: Jaya Śrīla Prabhupāda. [end]