Life of Sri Chaitanya Mahaprabhu

By His Divine Grace Srila Saccidananda Bhaktivinoda Thakura

Sent to McGill University, Toronto 1896

Srila Bhaktivinoda Thakura

THE LIFE OF SRI CAITANYA MAHAPRABHU
Chaitanya Mahaprabhu was born in Mayarpur in the town of Nadia, just after sunset on the evening of the 23rd Falgun,
1407 Advent of Sakabda answering to the 18th Februrary, 1486 of the Christian era. The moon was eclipsed at the
time of His birth and people of Nadia were then engaged, as usual on such occasions, in bathing in the Bhagirathi with
loud cheers of Haribol. His father Jagannath Misra was a poor Brahmin of the Vedic order, and His mother Sachi Devi
was a model good woman, both descended from Brahmin stocks originally residing in Sylhet. Mahaprabhu was a
beautiful Child and the ladies of the town came to see Him with presents. His mother's father. Pandit Nilambar
Chakravarti, a renowned astrologer, foretold that the Child -would be a great Personage in time ; and he therefore,
gave Him the name Visvambhar. The ladies of the neighborhood styled Him Gaur Hari on account of His golden
complexion, and His mother called Him Nimai on account of the Nim tree n ear which He was born. Beautiful as the lad
was every one heartily loved to see Him everyday. As He grew up. He became a whimsical and frolicsome Lad. After
His fifth year, He was admitted into a Pathsala where He picked up Bengali in a very short time.
Early Anecdotes
Most of His contemporary biographers have mentioned certain anecdotes regarding Sri Chaitanya which are simple
records of His early miracles. It is said that, when He was an infant in His mother's arms, He wept continually, and
when the neighbouring ladies and His mother cried Haribol, be used to stop. Thus there was a continuation of the
utterance of Haribol in the house, foreshowing the future mission of the Hero. It has also been stated, that, when His
mother once gave Him sweetmeats to eat, He ate clay instead of the food. His mother asking for the reason, He stated
that, as every sweetmeat was nothing but clay transformed, He could eat clay as well.His mother who was also the
consort of a Pandit explained, that every article in a special state was adapted to a special use. Earth, while in the state
o a jug, could be used as a water-pot, but in the state of a brick such a use was not possible. Clay, therefore, in the
form of sweetmeats was usable as food and not clay in its other states. The Lad was convinced and admitted His
stupidity in eating clay and agreed to avoid the mistake in future.

Another miraculous act has been related. It is said that a Brahmin on pilgrimage became a guest in His house, cooked
his food and read his grace with meditation on Krishna. In the meantime, the Lad came and ate up the cooked rice.
The Brahmin astonished at the Lad's act cooked again at the request of Jagannath Misra. The Lad again ate up the
cooked rice while the Brahmin was offering the rice to Krishna with meditation. The Brahmin was persuaded to cook for
the third time. This time all the inmates of the house had fallen asleep and the Lad showed Himself as Krishna to the
traveler and blessed him. The Brahmin was then lost in ecstasy at the appearance of the Object of his worship. It has
also been stated that two thieves stole away the Lad from His father's door with a view to purloin His jewels and gave
Him sweetmeats on the way. The Lad exercised His illusory energy and deceived t he thieves back towards His Own
house. The thieves for fear of detection, left the Boy there and fled.

Another miraculous act has been described of the Lad's demanding and getting from Hiranya and Jagadisha all the
offerings they had collected for worshipping Krishna on the day of Ekadasi. When only four years of age. He sat on
rejected cooking pots which were considered unholy by His mother. He explained to His mother that there was no
question of holiness and un-holiness as regards earthen pots thrown away after the cooking was over. These
anecdotes relate to the tender age up to the fifth year.

Sri Caitanya Mahaprabhu
Scholastic Career
In His eighth year. He was admitted into the Tol of Gangadas Pandit in Ganganagar close by the village of Mayapur. In
two years, He became well read in Sanskrit Grammar and Rhetoric. His readings after that were of the nature of self-
study in His Own house, where He had found all important books belonging to His father who was a Pandit himself. It
appears that He read the Smriti on His own, and the Nyaya also, in competition with His friends who were then
studying under the celebrated Pandit Raghunath Siromani.

Now, after the tenth year of His age, Chaitanya became a passable scholar in Grammar, Rehotiric, the Smrti and
Nyaya. It was after this that His elder brother Vishwarup left home and accepted the asram (status) of a sannyasi
(ascetic). Chaitanya, though a very young boy, consoled His parents saying that He would serve them with a view to
please God. Just after that, His father left this world. His mother was exceedingly sorry, and Mahaprabhu, with His
usually contented appearance, consoled His widowed mother.


It was at the age of fourteen or fifteen that Mahaprabhu was married to Laksmhi Devi, the daughter of Ballabha
Acharya, also of Nadia. He was at this age considered as one of the best scholars of Nadia, the renowned seat of
Nyaya philosophy and Sakskrit learning. Not to speak of the smarta pandits, the naiyaiks were all afraid of confronting
Him in literary discussions. Being a married man, He went to Eastern Bengal on the banks of the Padma for
acquirement of wealth. There He displayed His learning and obtained a good sum of money. It was at this time that He
preached Vaishnavism at intervals. After teaching him the principles of Vaishnavism, He ordered Tapan Misra to go
and live in Benares. During His residence in East Bengal, His wife Lakshmi Devi left this world from the effects of
snakebite. On returning home, He found His mother in a mourning state. He consoled her with a lecture on the
uncertainty of human affairs. It was at His mother's request that He married Vishnupriya, the daughter of Rakj pandit
Sanatan Misra. His comrades joined Him on His reutrn from pravas, or sojourn. He was now so renowned that He was
considered to be the best pandit in Nadia. Keshab Misra of Kashmere, who has called himself the Great Digvijayi,
came to Nadia with a view to discuss with the pandits, of that place. Afraid of the so-called conquering pandit, the tol
professors of Nadia left their town on pretence of invitation. Keshab met Mahaprabhu at the Barokonaghat in
Mayapura, and after a very short discussion with Him he got defeated by the boy and mortification obliged him to
decampt. Nimai pandit was now the most important Pandit of His times.

It was at the age of sixteen or seventeen that He travelled to Gaya with a host of His students, and there took His
spiritual inititation from Iswar Puri, a Vaishnava sannyasi, and a disciple of the renowned Madhavendra Puri. Upon His
return to Nadia, Nimai Pandit turned out a religious preacher and His religious nature became so strongly represented
that Avdaita Prabhu, Sribas and the others who had before the birth of Chaitanya already accepted the Vaishnava
faith, were astonished at the change of the young man. He was then no more a contending naiyaika, a wrangling
smarta and a criticising rhetorician. He swooned at the name of Krishna and behaved as an inspired man under the
influence of His religious sentiment. It has been described by Murari Gupta, an eye witness that, He showed His
heavenly powers in the house of Srivas Pandit in the presence of hundreds of His followers who were mostly well-read
scholars. It was at this time that He opened a nocturnal school of Kirtan in the compound of Srivas Pandit with His
sincere followers. There He preached, there He sang, there He danced and there He expressed all sorts of religious
feelings. Nityananda Prabhu who was then a preacher of Vaishnavism and who had then completed his travels all over
India, joined Him by that time. In fact, a host of Pandit preachers of Vaishnavism all sincere at heart, came and joined
Him from different parts of Bengal. Nadia now became the regular seat of a host of Vaishnava Acharyas whose
mission it was to spiritualize mankind with the highest influence of the Vaishnava creed.

Preaching and Sankirtan
The first mandate that He issued to Prabhu Nityananda and Haridas was this: "Go friends, go preaching and through
the streets of the town, meet every man at his door and ask him to sing the Name of Hari with a holy life and you then
come and report to Me every evening the result of your preaching." Thus ordered, the two preachers went on and met
Jagai and Madhai the two most abominable characters. They insulted the preachers on hearing Mahaprabhu's
mandate but were soon converted by the influence of Bhakti inculcated by their Lord. The people of Nadia were now
surprised. They said, Nimai Pandit is not only a gigantic genius but He is certainly a Missionary from God Almighty."
From this time to His 23rd year, Mahaprabhu preached His principles not only in Nadia but in all important towns and
villages around His city. In the houses of His followers. He showed miracles, taught the esoteric principles of Bhakti
and sang His Sankirtan with other Bkaktas. Hi s followers of the town of Nadia commenced to sing the Holy Name of
Hari in the streets and bazars. This created a sensation and roused different feelings in different quarters. The Bhaktas
were highly pleased.

The Smarta Brahmins became jealous of Nimai Pandit's success and complained to Chand Kazi against the character
of Chaitanya as un-Hindu. The Kazi came to Srivas Pandit's house and broke a Mridanga {khol) there and declared,
that unless Nimai Pandit would cease to make noise about His queer religion, he should be obliged to enforce
Mohammedanism on Him and His followers. This was brought to Mahaprabhu's notice. He ordered the town people to
appear in the evening, each with a torch in his hand. This they did, and Nimai marched out With His Sankirtan divided
in fourteen groups, and on His arrival in Kazi's house, He held a long conversation with the Kazi, and in the end
communicated into his heart His Vaishnava influence by touching his body. The Kazi then wept and admitted, that he
had felt a keen spiritual influence which had cleared up his doubts, and produced in him a religious sentiment which
gave him the highest ecstasy. The Kazi then joined the Sankirtan par ty. The world Was astonished at the spiritual
power of the Great Lord and hundreds and hundreds of heretics converted joined the bannar of Visvambhar after this
affair.

Sannyasa
It was after this that some of the jealous and low minded Brahmins of Kulia picked up a quarrel with Mahaprabhu and
collected a party to oppose Him. Nimai Pandit was naturally a soft hearted Person though strong in His principles. He
declared that party feeling and sectarianism were the two great enemies of progress, and as long as He should
continue to be an inhabitant of Nadia belonging to a certain family, His mission would not meet with complete success.
He then resolved to be a citizen of the world by cutting off His connection with a particular family, caste and creed and
with this resolution He embraced the position of a Sannyasi at Katoa under the guidance of Keshav Bharati of that
town, on that 24th year of His age. His mother and wife wept bitterly for His separation, but our Hero though soft in
heart, was a strong Person in principle He left His little world in His house for the unlimited spiritual world of Krishna
with mankind in general.

After His Sannyas He was induced to visit the house of Sri Advaita Prabhu in Santipur. Sri Advaita managed to invite
all his friends and admirers from Nadia and brought Sachi Devi to see her Son. Both pleasure and pain invaded her
heart when she saw her Son in the attire of a Sannyasi. As a Sannyasi, Sri Krishna Chaitanya put on nothing but a
kaupin and a bahirvas (outer covering). His head was without hair and His hands bore a danda (stick) and a
kamandalu (hermit's water pot). The Holy son fell at the feet of His beloved mother and said, "Mother! This body is
yours and I must obey your orders. Permit Me to go to Vrindavan for My spiritual attainments". The Mother in
consultation with Sri Advaita and others asked her Son to reside in Puri (town of Lord Jagannatha) so that she might
obtain some information about Him now and then.

Mahaprabhu agreed to that proposition and in a few days left Santipur for Orissa. His biographers have described the
journey of Sri Krishna Chaitanya (that was the name He got after His Sannyas)from Santipur to Puri in great detail.

He traveled along the side of the Bhagirathi as far as Chhatrabhog situated now in Thana Mathurapur Diamond
Harbour, 24 Parganas. There He took a boat and went as far as Prayag Ghat in the Midnapore District. Thence He
walked through Balasore and Cuttack to Puri, seeing the temple of Bhubaneswar on His way. Upon His arrival at Puri
He saw Lord Jagannath in the temple and put up with Sarvabhauma at the request of the latter.

Sarvabhauma and Vedanta
Sarvbhauma was a gigantic Pandit of the day. His readings knew no bounds. He was the best Naiyaik of the times, and
was known as the most erudite scholar in the Vedanta Philosophy of the school of Sankaracharya. He was born in
Nadia (Vidyanagar) and taught innumerable pupils in the Nyaya Philosophy in his Tol there. He had left for Puri
sometimes before the birth of Nimai Pandit. His brother-in-law, Gopinath Misra, introduced our new Sannyasi to
Sarvabhauma who was astonished at His personal beauty, and feared that it would be difficult for the young Man to
maintain Sannyas-dharma during the long run of His life. Gopinath who had known Mahaprabhu from Nadia had a
great reverence for Him and told everyone that the Sannyasi was not a common human being. On this point, Gropinath
and Sarvabhauma had a hot discussion. Sarvabhauma then requested Mahaprabhu to hear his recitation of the
Vedanta Sutras to which the latter tacitly submitted . Sri Chaitanya heard with silence what the great Sarvabhauma
uttered with gravity, for seven days, at the end of which the latter said, ''Krishna Chaitanya! I think you do not
understand the Vedanta, as you do not say anything after hearing my recitations and explanations." The reply of Sri
Chaitanya was that He understood the Sutras very well, but He could not make out what Sankaracharya meant by his
commentaries. Astonished at this, Sarvabhauma said, "How is it that you understand the meanings of the Sutras and
do not understand the commentaries which explain the Sutras? Ah well! If you understand the Sutras, please let me
have your interpretations."

Mahaprabhu thereon explained all the Sutras in His Own way without touching the Pantheistic commentary of Sankara.
The keen understanding of Sarvabbauma saw the truth, beauty and harmony of arguments in the explanations given
by Sri Chaitanya and obliged him to utter that it was the first time that he found One, Who could explain the Brahma-
Sutras in such a simple manner. He admitted also, that the commentaries of Sankara never gave such natural
explanations of the Vedanta-Sutras as he had obtained from Mahaprabhu. He then submitted himself as an advocate
and follower. In a few days Sarvabhabma turned out as one of the best Vaishnavas of the time. Report ran out and the
whole of Orissa sang the praise of Krishna Chaitanya, and hundreds and hundreds came to Him and became His
followers. In the meantime, Mahaprabhu thought of visiting Southern India, and He started with one Krishnadas
Brahmin for the Journey.

Tour in Southern India
His biographers have given us a detail of the journey. He first went to Kurmakshetra where He performed a miarcle by
curing a leper named Vasudeva. He met Ramananda Rai the Governor of Vidyanagar, on the banks of the Godavari
and had a philosophical conversation with him on the subject of Prem-bhakti. He worked another miracle by touching
(making them immediately, disappear) the seven Tal trees, through which Ram Chandra, the Son of Dasarath, had
shot His arrow and killed the great Bali Raj.

He preached Vaishnavism and Nam Sankiratan throughout the journey. At Rangakshetra, He stayed for four months in
the house of one Venkata Bhatta in order to spend the rainy season. There He converted the whole family of Venkata
from Ramanuja Vaishnavism into Krishna-bhakti, along with the son of Venkata, a boy of ten years named Gopal, who
afterwards came to Vrindavan and became one of six Gosvamins or Prophets serving under their Leader Sri Krishna
Chaitanya. Trained up in Sanskrit by his uncle Prabodhananda Sarasvati, Gopal wrote several books on Vaishnavism.

Sri Chaitanya visited numerous places in Southern India as far as Cape Comorin, and returned to Puri in two years by
Pandarpur on the Bhima. In this latter place He spiritualized one Tukaram who became from that time a religious
preacher himself. This fact has been admitted in his Abhangas which have been collected in a volume by Mr.
Satyendranath Tagore of the Bombay Civil Service.

During His journey He had discussions with the Buddhists, the Jains and the Mayavadis in several places, and
converted His opponents to Vaishnavism.

Dabir Khas and Sakar Mallik reclaimed
Upon His return to Puri, Raja Prataparudra Dev and several Pandit Brahmins joined the banner of Chaitanya
Mahaprabhu. He was now twenty-seven years of age. In his 28th year he went to Bengal as far as Gaud in Maldah.

There He picked up two greater personages named Rupa and Sanatan. Though descended from the lines of the
Karnatik Brahmins, these two brothers turned out demi Musalmans by their continual contact with Hussain Shah, the
then Emperor of Gaud. Their names had been changed by the Emperor into Dabir Khas and Sakar Mallik and their
master loved them heartily, as they were both learned in Persian, Arabic and Sanskrit and were loyal servants of the
state. The two gentlemen had found no way to come back as regular Hindus, and had written to Mahaprabhu. while He
was at Puri for spiritual help. Mahaprabhu had written in reply that He would come to them and extricate them out of
their spiritual difficulties. Now that He had come to Gaud, both the brothers appeared before Him with their long
standing prayer. Mahaprabhu ordered them to go to Vrindavan and meet Him there.

Instructions to Rupa and Sanatan
Chaitanya returned to Puri through Santipur where He again met His dear mother. After a short stay at Puri, He left for
Vrindavan. This time He was accompanied by one Balabhadra Bhattacharya. He visited Vrindavan and came down to
Prayag (Allahabad,) converting a large number of Mohammedans not by the scriptures of Vaishnavism but by
argument from the Quran. The descendants of those converts are still known as Pathan Vaishnavas. Rupa Gosvami
met Him at Allahabad. Sri Chaitanya trained him up in spirituality in ten days and directed him to go to Vrindavan on
missions. His first mission was to write theological works explaining scientifically pure Bhakti and Prem. The second
mission was to revive the places where Krishna Chandra had, in the end of Dvapara yuga, exhibited His spirtual Lila for
the benefit of the religious world. Rupa Gosvami left Allahabad for Vrindavan and Mahaprabhu came down to Benares.
There He put up in the house of Chandrasekhar and accepted His daily bhiksha (meal) in the house of Tapan Misra.
Here it was, that Sanatan Gosvami joined Him and took instruction for two months in spiritual matters.

The biographers, specially Krishnadas Kaviraj have given us details of Sri Chaitanya's teachings to Rupa and Sanatan.
Krishnadas was not a contemporary writer, but he gathered his information from the Gosvamins themselves, the direct
disciples of Mahaprabhu. Jiva Gosvami, who was nephew of Sanatan and Rupa and who has left us his invaluable
work, the Sat-sandarbha, has philosophized on the precepts of his great Leader. We have gathered and summarized
the precepts of Sri Chaitanya from the books of those great writers.

Prakashananda Saraswati
While at Benares Sri Chaitanya had an interview with the learned. Sannyasis of that town in the house of a Maharatta
Brahmin who had invited all the sannyasis as an entertainment. At this interview Chaitanya showed a miracle which
attracted all the samnyasis to Him. Then ensued reciprocal conversation. The Sannyasis were headed by their most
learned leader Prakasananda Sarasvati. After a short controversy, they submitted to Mahaprabhu and admitted that
they had been misled by the commentaries of Sankaracharya. It was impossible even for learned scholars to oppose
Sri Chaitanya Mahaprabhu for a long time, as there was some spell in Him which touched their hearts, and made them
weep for their spiritual improvement. Sannyasis of Benares soon fell at the Feet of Sri Chaitanya and asked for His
grace (kripa).

Sri Chaitanya then preached pure Bhakti and instilled into their hearts spiritual love for Krishna which obliged them to
give up sectarian feelings. The whole of Benares, on this wonderful conversion of the Sannyasis, turned out
Vaishnavas, and they made a master 'Sankirtan with their new Lord. After sending Sanatan to Vrindavan, Mahapraphu
went to Puri again by the jungles with His comrade Balabhadra. Balabhadra reported that Mahaprabhu had shown a
good many miracles on His way to Puri, such as, making tigers and elephants dance on hearing the Name of Krishna.

Assembly at Puri
From this time, i.e, from His 31st year, Mahaprabhu continually lived in Puri in the house of Kasi Misra, until His
disappearance in His forty-eighth year at the time of Sankirtan in the temple of Tota Gopinath. During these 18 years,
His life was one of settled love and piety. He was surrounded by numerous followers, all of whom were of the highest
order of the Vaishnavas and distinguished from the common people by their purest character and learning, firm
religious principles and spiritual love in Radha-Krishna.

Svarup Damodar, who had been known by the name of Purushottam Acharya while Mahaprabhu was in Nadia, joined
Him from Benares, and accepted His service as His secretary. No production of any poet or philosopher could be laid
before Mahaprabhu, unless Svarup has passed it as pure and useful. Rai Ramananda was his second mate.

Both he and Svarup sang, while Mahaprabhu expressed His sentiment on a certain point of worship. Parmanada Puri
was His minister in matters of religion. There are hundreds of anecdotes described by His biographers, which we do
not think it mete here to reproduce. Mahaprabhu slept short. His sentiments carried Him far and far in the firmament of
spirituality, every day and night, and all His admirers and followers watched Him throughout. He worshipped,
communicated with His missionaries at Vrindavan, and conversed with those religious men who newly came to visit
Him. He sang and danced, took no care of Himself and often times lost Himself in religious beatitude. All who came to
Him, believed Him as the All Beautiful God, appearing in the nether world for the benefit of mankind. He loved His
mother all along, and sent her mahaprasad now and then with those who went to Nadia. He was most amiable in
nature. Humility was personified in Him. His sweet appearance gave cheers to all who came in contact with Him. He
appointed Prabhu Nityananda as the missionary in charge of Bengal. He dispatched six disciples (Gosvamins) to
Vrindavan to preach love in the up-country. He punished all of His disciples who deviated from a holy life. This He
markedly did in the case of junior Haridas. He never lacked in giving proper instructions in life to those who solicited
them. This will be seen in His teachings to Raghunath Das Gosvami. His treatment to Haridas (senior) will show how
He loved spiritual men and how He defied caste distinction in case of spiritual brotherhood.
God, Love and Reincarnation
by Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
Los Angeles, California: June 8, 1998

Srila Narayana Gosvami Maharaja: Do you want to ask any questions?
Elderly lady: I don't know what to ask. What organization is this?
Srila Narayana Gosvami Maharaja: Bhudhara prabhu can answer.
Bhudhara dasa: There is very little organization actually. This is all happening by God's grace. This is Srila
Bhaktivedanta Narayana Gosvami Maharaja. He is a teacher and a guru, and he lives in Mathura, India. He is a
scholar and a writer, and he gives lectures. Many people come and listen to him talk about God, as well as high topics
about God. He talks about how one can develop love and affection for God, and love and affection for our fellow man.
He talks about how to live in peace and harmony, and eventually, at the end of this life, go back to God.
He has come to America, and we have been taking him from city to city. We have been in Washington, New York,
Houston, and now Los Angeles; and after this we are going to San Francisco. We are inviting people to come and have
some exchange with him, to ask him questions, and to learn about this science called Krsna consciousness. Have you
heard about Hare Krsna?
Elderly lady: Yes, I think I was in a place like this some years back. His picture was on the wall.
Devotee: You've seen pictures of Krsna?
Elder lady: There were flowers, fruits, and a handkerchief on the alter. Do you know the symbolic meaning of this?
Bhudhara dasa: These are simple offerings of love. In the Bhagavad-gita, Krsna says, "If you offer Me something with
love and devotion, like a flower, some vegetable, or some fruit or water, I will accept it."
Srila Narayana Gosvami Maharaja: We see that there is no difference between God and Krsna. It's the same idea.
Krsna is very merciful. If you pray to Him and glorify Him by any song, or by any word, He will hear and He will be
pleased. You can pray, "Oh God, You are so merciful."
Srila Narayana Gosvami Maharaja sings, and the devotees join in: Hare Krsna Hare Krsna Krsna Krsna Hare
Hare, Hare Rama Hare Rama Rama Rama Hare Hare.
Srila Narayana Gosvami Maharaja: This means, "O Supreme Personality of Godhead, You are so merciful. You have
given me this human body, intelligence, a heart so soft and full of love and affection. I want to serve You eternally, so
please be merciful to me."
Srila Narayana Gosvami Maharaja sings again, and the devotees join in: "Govinda Damodara Madhaveti, Govinda
Damodara Madhaveti, Govinda Damodara Madhaveti, Govinda Damodara Madhaveti."
Srila Narayana Gosvami Maharaja: When we are dying, when we are on our death-bed, there is no one to help us.
We are not even able to take a breath. We are full of mucus and we want to take a breath, but we cannot. We want to
move our hands from here to there, but we cannot do so. We cannot do anything. At that time we pray, "Oh God, You
are so merciful. Be pleased with me; sprinkle Your mercy upon me. Take me to Your eternal abode, where I will serve
You."
We want to be free from becoming old and again taking birth in this miserable world. There is so much pain at the time
of birth, and there is so much pain at the time of death; so we must pray to God. He is everywhere. He is in everyone
and in all atoms of the world. He hears whatever you utter. When you weep and sing and glorify Him, He will at once
hear you and come to you and liberate you forever.
We never pray to Krsna, the Supreme Personality of Godhead: "God, give me bread and butter." Rather, we want to
serve Him with bread and butter. We want that this chain of birth and death and suffering will be stopped forever.
This body is not my self. It is something like a garment. The body is covered with a garment, and it is also like a
garment. One day, when we become old, we will have to give up this garment. Surely, we will have to do so.
What is God? What is the soul? You can realize this only in this human body; otherwise it is not possible. If you are an
animal, a tree, a creeper, or an insect, you cannot realize this; you cannot understand all these truths. You can
understand something only in this human body. You have some intelligence given by the Lord, so try to use it.
Also, don't kill animals and eat their flesh and eggs. If you do, your mind and heart will become like them. If you eat the
flesh of hogs and pigs, your mentality and heart will become like them. Your nature will be changed to be like them.
What is the meaning of meat? ME-EAT. If you eat meat, that animal will come as a human and eat you. So don't take
meat, eggs, and other bad things. God has given fruits, milk, butter, curd, and so many other nice foodstuffs.
Personally, I have never taken meat, eggs, or wine in my entire life.

If you want to be pure to serve God, then you must follow this. There is only one religion, that religion is natural, and
that natural religion is love and affection to God and everyone. Even a dog, a lion, a bear, and a tiger have love for their
wife and children. Although they may eat the flesh of others, they have love for their families. To love is natural for all.
Trees also love; they want to love each other. How? Little creepers love trees and embrace them.
If you touch a tree's leaf as though caressing it, the tree will be very happy. If you take a knife to cut the branches, the
tree will be scared. It will tremble. If you tell a dog, "Come on, come on," he will come. And if you are mean, then the
dog will attack you. So, our nature - the nature of the soul - is love.
We should practice this at home. We should love our mother and father, for they have done so many things for us. We
should love our wife and children; not divorcing each other twenty or thirty times.
If you have love, it may be gradually transferred to God. If you have no love and you are always quarrelling, you cannot
have the mercy of God. We should try to discover this love in our heart, and try to practice chanting the holy names:
"Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare."
All the names of Krsna are the embodiment of love. "Hare" is the embodiment of love. "Krsna" is very charming and
beautiful, and He is the embodiment of love. "Rama" is the embodiment of love. If you are in touch with this love, your
life will be happy; otherwise it is not possible. If a man is always cruel to others, he cannot be happy.
Elderly lady: Do you believe in reincarnation?
Srila Narayana Gosvami Maharaja: We see that two children take birth at exactly the same time, but one has no
backbone, no intelligence, and eyes that cannot see. The other child is born as the son of President Clinton or a very
rich person. Why are there such differences? In India, and also in Western countries, some people remember their past
life. There are many examples of this.
So, we believe in reincarnation. If you don't believe in this, all your ideas will be illogical. Why is one person very
intelligent, and why is one so unintelligent that he is like a donkey? Why is one person very beautiful and one is not
beautiful at all? The philosophy of reincarnation answers these questions. There are so many reasons to believe this.
Devotee: Couldn't you say that because the father or mother are beautiful, the child will be beautiful?
Srila Narayana Gosvami Maharaja: We see many fathers and mothers who are very beautiful, but their sons or
daughters have crooked teeth, or ugly faces, or no bones; or eyes that cannot see. The soul is immortal, but he has
adopted this material position by forgetting God and by the subsequent touch of maya, illusion.
Why is a person in jail. He has done something wrong. Similarly, we are now in jail - the jail of the deluding energy
called maya. We are being crushed by maya.
If you realize this fact, you will at once pray to God, "Save me. Save me." Have you heard of the Vedas? They are very
old scriptures. These facts are written in the Vedic scriptures, and we realize this.
Srila Narayana Gosvami Maharaja: Is my mother hearing all these things? You are like my mother.
Elderly lady: I am like your mother? Yes, I hear you. I had a surgery some years ago. Do you know medical terms?
Bhudhara dasa: No, he is a doctor of the soul, not the body.
Srila Narayana Gosvami Maharaja: I had surgery too, so you are like me. You are my mother - the son and mother
both had surgery.
Elderly lady: Do you have a living mother?
Srila Narayana Gosvami Maharaja: That mother has left this world, but there are so many mothers. I think that this
young lady is also my mother, and you are too. All ladies are my mother. We think like this in India.
Elderly lady: I am glad to have such a gracious son.
Srila Narayana Gosvami Maharaja: Our relation should be eternal.
Elderly lady: So we never die?
Srila Narayana Gosvami Maharaja: No, I do not have to die, and I will teach you a trick so that you will also not die.
Elderly lady: What happens to those who die? What happens to their soul?
Srila Narayana Gosvami Maharaja: According to their activities, they will have to taste the fruits in their future birth.
They will take birth again.
Elderly lady: So we should go to the cemetary and pray to God to take their soul in His possession?
Srila Narayana Gosvami Maharaja: Yes, we want this. We are trying to help everyone, and that is why we perform
kirtana, congregational chanting of the holy name and fame of Krsna. We chant "Hare Krsna" so that even trees,
animals, dogs, and even any person who doesn't want to hear, can receive spiritual benefit. We chant, "Hare Krsna"
very loudly, so that the transcendental sound vibration will go everywhere. And we give some prasadam, remnants of
food offered to God. This will help them.
Interview with Srila Bhaktivedanta
Narayana Gosvami Maharaja

Reporter: How many followers do you have?
Srila Narayana Gosvami Maharaja: In the entire world?
Reporter: Well, yes.
Srila Narayana Gosvami Maharaja: It may be hundreds of thousands.
Reporter: In the information I received about you, it said that you were born in a priestly family. Have you inherited
your position by birth, or did you choose to study this?
Srila Narayana Gosvami Maharaja: In India, brahmanas are often seen in very aristocratic families. They are learned
and also wealthy. I was in that type of family.
Reporter: When did you start studying bhakti-yoga?
Srila Narayana Gosvami Maharaja: I have been chanting and remembering Krsna since my birth. My father was a
devotee and my mother was also a devotee. Born in a devotee family, I was a devotee from the beginning.
Reporter: Can you describe what you have gone through since you were young what you had to do and the various
stages you had to go through to get to where you are now?
Srila Narayana Gosvami Maharaja: I used to rise early in the morning, at about 4am, and I would chant and
remember: "Hare Krsna Hare Krsna, Krsna Krsna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare." I was
always worshipping Lord Krsna and Lord Rama. I was always very kind to all animals, trees, creepers, and grasses.
From the beginning of my childhood, I was very fond of reading and studying the Vedas, Upanisads, Ramayana, and
Mahabharata. I was always a very religious person, with a great taste for studying.
I was also a good soccer player. In track and field I participated in the high jump, long jump, and the 440 yd, 880 yd, 1
mile, 2 miles, and up to 5 mile race. [There are 1760 yards in one mile, so 440 yards = quarter mile race, and 880
yards = half mile race.] In the entire district of India where I lived, no one was equal to me in this. I also used to sail
boats, cycle, and play other sports also.
When I used to compete in athletics, thousands of people in the audience would clap, and for that reason I was
selected for a high-ranking position in the police force.
Reporter: So you were a policeman before?
Srila Narayana Gosvami Maharaja: Yes. All high-rank police officers were pleased with me because of my good
character. I never took a bribe from anyone not a single penny. As you may know, India is very famous for bribing
and other types of corruption, but I was always so honest that everyone loved me. I was chosen for a promotion by the
police officers, but at that time I met my Guru Maharaja, my spiritual master, and I became totally renounced.
Here is the history of how I met my Guru Maharaja: I was seeing that no one can be happy in this world without
transcendental life. I saw that although there is beauty in this world, it lasts only for a moment. There is love and
affection, but with self-interest. No one here can love purely because everyone wants their own self-interests fulfilled.
I understood that neither wealth nor praise can give happiness, and that everyone is bound to become old and die. I
considered that I am not this body. I am actually inside the body, captured there.
Who am I, and who is controlling this world? Where did this world come from? Who is God G-O-D the Generator,
Operator, and Destroyer of this world? I began to think about all this, and I became detached from this world. I began
thinking that I must go to a realized holy master who can teach me.
Reporter: So who did you go to?
Srila Narayana Gosvami Maharaja: I went to the Himalayas and other places. I searched all over India, but I did not
find the type of Guru I was looking for. Then, one day while I was in my service as a police officer, a disciple of my
Gurudeva came to my town. He spoke with me and convinced me to come to Navadvipa, where I met Gurudeva and
heard him speak at a Bhagavat-sapta (Seven-day discourse on the entire Srimad-Bhagavatam). I was fully satisfied by
his words, and I vowed that I would go to serve him and learn all transcendental topics from him. I quickly left my
service at the police force, although the police and my family were not in a mood to let me go.
Reporter: And your family?
Srila Narayana Gosvami Maharaja: I was married and had children, but I was detached. I forgot everything of this
world and was only thinking, "Where is Krsna, where is Krsna? How can I serve Him? I want to serve Him. I want to
see Him." I quickly left everything and came to join our Gurudeva's mission, and gradually I began to learn all
transcendental truths.
Who is God? He is the embodiment of love and affection. He is Krsna, the Supreme Personality of Godhead. He has
so much love, and He has a very beautiful body. All other beautiful bodies have come from Him, and all pure love has
come from Him. When I heard this, I fully surrendered and Gurudeva gave me initiation. I began to serve him in all
ways, with all my energy. I used to cook for him.
Reporter: How old were you when you did this?
Srila Narayana Gosvami Maharaja: My age was 24 or 25.
Reporter: Sorry, keep going. I will have to interrupt from time to time.
Brajanatha dasa: You were cooking for him....
Srila Narayana Gosvami Maharaja: I used to wash his clothes, and I used to take dictations from him for his
magazine articles. When he spoke on any subject, I would hear very attentively and note down his words in my heart. I
used my "heart-camera" to note it all down not a tape recorder. I never used tape recorders.
Reporter: It is cheating, isn't it? And I use the computer as well.
Srila Narayana Gosvami Maharaja: I never believed in computers and tape recorders; they can cheat us. I always
used my heart.
My taste in all devotional services, beginning with chanting and remembering, gradually increased more and more. I
gradually began to learn the Vedas, Upanisads, Srimad-Bhagavatam, and other books, and I began to realize all
transcendental truths.
Gurudeva ordered me to write some books and to translate books from Bengali to Hindi. He put me in charge of a
preaching center, and he made me editor of a magazine called Sri Bhagavata Patrika. I then began to translate many
Bengali books to Hindi. My Guru Maharaja was so happy with me for this, and he sent me to preach in various places.
He created the Gaudiya Vedanta Society to preach throughout the world. He also gave sannyasa (the renounced
order) to a very famous preacher from India. That preacher's name is Sri Srimad Bhaktivedanta Swami Maharaja, and
his disciples also call him Prabhupada. He established ISKCON (International Society for Krsna Consciousness)
centers all over the world, including here in Australia as well as in America and England. He took sannyasa in Mathura
from my Gurudeva, and I was present there and helped him. He made devotees all over the world, and he told me to
come and help them.
I have come here as a preacher of ancient Indian culture and Vedic culture, to preach harinama (the pure chanting of
the holy names of Sri Krsna) and bhakti-yoga. I am now preaching throughout the world, and this is my sixth world tour.
Reporter: Sixth world tour? I'm jealous.
Srila Narayana Gosvami Maharaja: Everywhere I go, so many persons develop love for me. They also worship me,
but I see them as my friends, and I think, "I must help them". I am concerned about their happiness, and I want to help
them so that they will not become old at any time.
As you know, the president of America had such a high position, but he could not control his senses. He was attached
to his office girl. This shows that he was not happy.
In this world, people cannot control their senses. They cannot control their future situations so that they will never
become old. Also, they cannot control their suffering and sorrows, and so many problems. You may be very beautiful at
present, but one day your teeth will fall out.
Reporter: Thank you for reminding me.
Srila Narayana Gosvami Maharaja: Your hair will become white, and it may be that your eyes will become very weak.
Reporter: I wear glasses already.
Srila Narayana Gosvami Maharaja: The day will come when you will not be able to walk without the help of a cane.
And one day, although you will not want to do so, you will have to give up this body.
There is no birth or death for the soul, so why are we coming here and suffering? It is because we have forgotten our
loving father, mother, friend, and most beloved Krsna, the embodiment of love. We are His parts and parcels, but
now we have forgotten Him, and that is why we experience birth, old age, death, and their concomitant sufferings. One
day we were little babies, and one day, although we desire that this stage will not come, we will all have to give up
these bodies.
We can stop all of these things very easily by chanting and remembering Sri Krsna. Anyone old, young, Hindu, or
Muslim anyone can chant the name of God. There is no time limit; you can do this in the night or the day. And there
is no expense at all. Without any money or any special conditions, we can chant, "Hare Krsna Hare Krsna, Krsna
Krsna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare." By this chanting, you will develop love for all. You
will not be able to kill any animal, or even a tree. You will not want to give pain even to grass. You will see God and
souls everywhere. God is so merciful.
This is our mission.
Reporter: This may be a stupid question, but you are obviously vegetarian?
Srila Narayana Gosvami Maharaja: Yes. If anyone is vegetarian, then he will surely be very kind to all. Do you know
the meaning of meat?
Reporter: Well, it is an animal that you are killing to feed yourself, isn't it?
Srila Narayana Gosvami Maharaja: Meat: M-E-A-T divides into two sectionsME-EAT. Whom I will eat will eat me
after some days. The animals we eat will later get human bodies and eat us (at that time we will have animal bodies).
So we should not eat meat.
Reporter: We should just leave it?
Srila Narayana Gosvami Maharaja: Yes.
This is called bhakti-yoga. What is the meaning of yoga? If there are two or more things and we combine them or
tighten them together, this is yoga. 1+1 equals 2 this is yoga. When a soul is connected with God, this is pure yoga
bhakti-yoga. If we want to connect two bricks, we must bring some ingredient that will connect them, like mud or
cement, and then they will be connected. If one wants to connect souls with God, there must be something added to
bond them. What is that? It is love and affection. If we have love and affection for you, you will have love and affection
for us. In this world everything is tightened by love and affection, but here it is not pure. For example, after some time,
husbands and wives divorce each other.
In the spiritual world, however, love and affection is so pure that the soul can be connected with God forever, eternally
and transcendentally; this is called bhakti yoga. I have love and affection here in my heart, and you have it also. All
souls have affection and love, and even trees have it. If trees do not meet together, they cannot give fruit. [Trees are
male and female. The female trees are fertilized by the male trees. By the breeze of the wind they meet. This is called
pollination. In this connection, the birds and the bees may also be involved.] If a wife and husband do not meet, there is
no child, and if two creepers do not meet together, there are no flowers or fruits. No one can be happy if they do not
meet with another in love and affection.
Similarly, we can be connected to the Supreme Personality of Godhead by love and affection. We have love and
affection now, but it is not transcendental. Now we become 'happy' by meat-eating, by taking drugs, by drinking
alcohol, and so on.
Reporter: So you don't drink alcohol? Nothing?
Srila Narayana Gosvami Maharaja: No, never. That is why we are so happy now, and we will be happy forever.
Reporter: Unlike those of us who will get sclerosis of the liver.
Srila Narayana Gosvami Maharaja: If one is drinking alcohol and eating meat, he will be very cruel. Although he may
be laughing and making merry, he may divorce his wife and also leave his children. However, those who have true love
and affection in their heart those who are chanting and remembering Krsna they can conquer the entire world.
Napoleon Bonaparte could not do so, and Hitler could not do so. However, by love and affection, one can conquer the
world as we are doing. Everywhere I go, so many people come to me like little babies and children, and they follow
my words because I have love and affection for all. This is called bhakti-yoga. We have come here to preach this
mission of bhakti-yoga.
Do you have any other questions? Have you seen love?
Reporter: Have I seen love? I've never been in love.
Srila Narayana Gosvami Maharaja: What is love?
Reporter: Don't ask me. It hasn't happened to me yet.
Srila Narayana Gosvami Maharaja: I want to make you taste love; then you will be happy forever.
Reporter: I love my dogs.
Srila Narayana Gosvami Maharaja: But when these dogs will die...then?
Reporter: Then I will be very upset for a long time, and then I will go and get some more.
Srila Narayana Gosvami Maharaja: What will happen when those dogs are gone and you are also gone?
Reporter: I don't know. I am waiting for you to tell me that.
Srila Narayana Gosvami Maharaja: I have come to tell you that you are coming from that eternal realm, and that is
our abode, our eternal abode. "Back to Godhead, back to home" is our policy.
Reporter: That is what you are praying for?
Devotee: We are inviting everyone to come back to home, back to Godhead, and be happy forever.
Reporter: Now in order to do that, this is the meditation? I read that from the age of 26 onwards, you vowed that you
would chant a 100,000 times a day?
Srila Narayana Gosvami Maharaja: When I was a student, I did not chant so much. I used to chant in the evening
and morning. But when I became attached to Krsna, I would chant 100,000 names a day.
Reporter: What is it that you would chant 100,000 times?
Srila Narayana Gosvami Maharaja: Hare Krsna Hare Krsna, Krsna Krsna Hare Hare, Hare Rama Hare Rama, Rama
Rama Hare Hare.
Reporter: 100,000 times?
Srila Narayana Gosvami Maharaja: Sometimes double that.
Reporter: How long does it take?
Srila Narayana Gosvami Maharaja: It may take more than 12 hours continuous. Our Gurudeva and Srila Haridasa
Thakura used to chant 300,000 names per day.
Reporter: What did they do sleep, wake up, and then start chanting...?
Srila Narayana Gosvami Maharaja: No. They slept only 24 minutes throughout the day and night.
Reporter: 24 minutes of sleep? That's devotion, isn't it?! I need my sleep.
So you do it 100,000 times each day? Some in the morning and some at night?
Srila Narayana Gosvami Maharaja: I wake up at about 3am in the morning and chant. Then I engage in reading and
writing many books, giving classes here and there, and preaching up until 9pm at night. At 9pm I take some prasadam
(foodstuffs offered to Sri Krsna) and then I go to bed.
Reporter: No food or drink at all during the day?
Srila Narayana Gosvami Maharaja: A little bit.
Reporter: Only a little?
Srila Narayana Gosvami Maharaja: Very little.
Reporter: This is very different than my lifestyle. You make me feel guilty. You have written 30 books, haven't you?
Are they all original books or are they translations?
Srila Narayana Gosvami Maharaja: Mostly they are original, and some are translations.
Reporter: How many books have you sold?
Brajanath dasa: We have distributed about 100,000 , and many of the devotees with Srila Gurudeva have distributed
millions of books published by our siksa-guru, Srila Bhaktivedanta Swami Maharaja. Now he is publishing more and
more books, which are being distributed as he travels around the world on his preaching tour.
Reporter: Are you working on a particular book at the moment?
Srila Narayana Gosvami Maharaja: Two books. There is a very good book in India called Bhakti-rasamrta-sindhu,
meaning 'Ocean of Love and Affection,' and another is called Ujjvala-nilamani.
Reporter: Translation?
Prema-prayojana dasa: 'The Effulgent Sapphire.' Nilamani means 'sapphire,' and it refers to Krsna.
Reporter: I've never heard the word 'effulgent' before. I'll have to check it in my dictionary. When will these books be
finished?
Srila Narayana Gosvami Maharaja: I think in 6 months. They are very big books. I have also translated and explained
Bhagavad-gita in Hindi, and it is in the process of being translated in English. If you will come later, I will give you a
copy.
Reporter: Now, the haircuts. I thought my haircut was short; all of my friends make fun of my short hair. So why is the
hair of the men so short and why the little ponytail?
Brajanath dasa: Why the shaven head and sikha (tuft of hair in the back of the shaven head, which remains uncut)?
Navina Krsna dasa (now Sripad Madhava Maharaja): A transcendental aerial.
Srila Narayana Gosvami Maharaja: This is like a transcendental aerial. By this sikha we can hear the transcendental
words from the transcendental world, just as an antenna has some power to catch words.
Reporter (laughing, speaking to Navina Krsna dasa): Oh, so you were serious. At first I thought that you were
making fun of me.
Srila Narayana Gosvami Maharaja: No. What we are telling is true. It catches the sound. Just as an aerial catches
sound, this sikha catches transcendental words. It is true to the highest extent.
You know that the lines on our hands indicate something.
Reporter: Yes, I wrote an article on palmistry and had my palms read.
Srila Narayana Gosvami Maharaja: These lines are true, and this fact which we are presenting now is more true than
that.
Reporter: A person's lines change according to what he does with his life.
Srila Narayana Gosvami Maharaja: There was a lady in India whose son was on his way to England. When her son
was in the channel between France and England, a heavy storm came and his boat was capsized. Water entered that
boat from the bottom, and everyone in the boat was about to die.
The son cried, "Oh mother, oh mother." At that time, in Calcutta, India, his mother was thinking, "I wonder if there is
some calamity befalling my son." She quickly began to pray, "God, God, Krsna, Krsna!" After some time, by the grace
of God, the son was saved. He later told his mother, "At that time I was calling, 'Mother, Mother!'" And his mother said,
"At that same time I was thinking there was some danger."
So, there is something in the heart. You have something there. If you pray to Krsna from your heart, Krsna will hear;
God will hear. He will give you some transcendental news and inspire you.
All your senses can be engaged by us in a way to connect us with Krsna, with God. All of our activities are in
accordance with the injunctions of Vedic culture, and all these activities are very helpful for our meditation. We can
change the lines on our palms by these bhakti-yoga activities, and we can also change our death-date.
Reporter: You will live longer? How is that?
Srila Narayana Gosvami Maharaja: Yes. It is written in scripture. There is proof. Someone was dying, and he called
out, 'Narayana! Narayana! Narayana!' which is one of the names of God. The date of his death was quickly postponed.
After that, he chanted Krsna's name for 10 or 15 years, and after that his death was canceled.
Reporter: You mean he is still here?
Srila Narayana Gosvami Maharaja: He left the planet and his soul was liberated.
Reporter: So you're here from today, and you're giving speeches that are open to everybody?
Srila Narayana Gosvami Maharaja: Yes, we chant and remember Krsna, and give classes on bhakti-yoga. We do this
to make everyone free from lust and anger. We can conquer lust, anger, and all other bodily urges very easily; and we
can realize our soul and the controller of this world.
Do you know that God controls the waves of the sea? He controls the sun, so that it rises at a fixed time. Each minute
passes, gradually reducing the duration of the day; and then a new, full day comes. All of the days are controlled by
Him. He is so merciful that if you call Him, He will hear you, He will nourish you, and He will give you the intelligence to
know how you can meet Him.
Reporter: What about the usual questions about religion and God like war and famine and that sort of thing?
Srila Narayana Gosvami Maharaja: Oh, in our eyes, war has no value.
Reporter: So why is it happening?
Srila Narayana Gosvami Maharaja: Wicked persons, who cannot control their senses, think, "I am the monarch of
all." They like to quarrel with others and to take others' property, praise, etc. They want to be happy, but they cannot be
happy by this. Rather, Krsna arranges that they are destroyed by their wars. On the other hand, we know that no one
has really died in war, because the soul is immortal. This body is mortal, but the soul is immortal.
Reporter: Oh, I see.
Srila Narayana Gosvami Maharaja: We are not so worried about these things. War has been going on from the
beginning of this creation, and all beings are traveling in the endless cycle of birth and death. Those who do not
remember Krsna, God, will have to come and take birth again, and they will suffer. However, those who are chanting,
remembering, and performing spiritual pious activities, knowing that all beings in this world are like orphans and all are
sons of God, all are like brothers and sisters, they will not suffer. Rather, those who have love and affection for all
beings will quickly be liberated. They will go to Krsna and will never come back to this world. As for others, they are
bound to come and fight with each other, and to die and again take birth. It may be that they will come in the species of
animals such as hogs and pigs.
Reporter: Oh, that's like you become a worm if you did something terrible before, isn't it? You put it in very simple
words.
Where will you go after Perth?
Srila Narayana Gosvami Maharaja: From here we will go to Brisbane, then to Fiji, Melbourne, Singapore, again
Melbourne and Sydney, from there to the Philippines, and then India.
Reporter: Very nice.
Srila Narayana Gosvami Maharaja: On the next tour we will go to Hawaii, Canada, France, Germany, Italy, and many
other places. You can travel with us here and there.
I am happy to meet you. This was a very pleasant talk.
Mantra Meditation

On Chanting Hare Krishna
By A.C. Bhaktivedanta Swami
Excerpt from Krsna Consciousness The Topmost Yoga System Bhaktivedanta Book Trust
The transcendental vibration established by the chanting of HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA,
HARE HARE, HARE RAMA, HARE RAMA, RAMA RAMA, HARE HARE is the sublime method for reviving our
transcendental consciousness. As living spiritual souls, we are all originally Krishna Conscious entities, but due to our
association with mattersince time immemorialour consciousness is now adulterated by the material atmosphere.
The material atmosphere, in which we are now living, is called Maya, or illusion. Maya means that which is not. And
what is this illusion? The illusion is that we are all trying to be lords of material nature, while actually we are under the
grip of the stringent laws of material nature. When a servant artificially tries to imitate the all powerful master, it is called
illusion. We are trying to exploit the resources of material nature, but actually we are becoming more and more
entangled in her complexities. Therefore, we are engaged in a hard struggle to conquer the stringent laws of material
nature, but we are ever more dependent on it. This illusory struggle against material nature can be stopped at once by
revival of our eternal Krishna Consciousness.
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare is the transcendental process for reviving this original pure
consciousness. By chanting this transcendental vibration, we can cleanse away all misgivings within our hearts. The
basic principle of all such misgivings is the false consciousness that I am the lord of all I survey.
Krishna Consciousness is not an artificial imposition on the mind. This consciousness is the original energy of the living
entity. When we hear the transcendental vibration, this consciousness is revived. This simplest method is
recommended for this age. By practical experience also, one can perceive that by the simple chanting of this
Mahamantra, or the great chanting for deliverance, one can at once feel a transcendental ecstasy coming through from
the spiritual stratum. In the material concept of life we are busy in the matter of sense gratification as if we were in the
lower animal stage of life. A little elevated from this status of sense gratification, one is engaged in mental speculation
for the purpose of getting out of the material clutches. A little elevated from this speculative status, when one is
intelligent enough, one tries to find the Supreme Cause of all causeswithin and without. And when one is factually on
the plane of spiritual understanding, surpassing the stages of sense, mind and intelligence, he is then on the
transcendental plane. This chanting of the Hare Krishna Mantra is enacted from the spiritual platform, and thus this
sound vibration surpasses all lower status of consciousnessnamely sensual, mental, and intellectual. There is no
need, therefore, to understand the language of the mantra, nor is there any need for mental speculation, nor any
intellectual adjustment for chanting this Mahamantra. It is automatic, from the spiritual platform, and as such anyone
can take part in vibrating this transcendental sound vibration without any previous qualifications. In a more advanced
stage, of course, one is not expected to commit offenses on grounds of spiritual understanding.
In the beginning, there may be the presence of all transcendental ecstasieswhich are eight in number. These are: 1)
being stopped as though dumb; 2) perspiration; 3) standing up of hairs on the body; 4) dislocation of voice; 5)
trembling; 6) fading 7) crying in ecstasy; and 8) trance. But there is no doubt that chanting for a while takes one
immediately to the spiritual platform and one shows the first symptom of this in the urge to dance along with the
chanting of the Mantra. We have seen this practically. Even a child can take part in the chanting and dancing. Of
course, for one who is too entangled in material life, it takes a little more time to come to the standard point, but even
such a materially engrossed man is raised to the spiritual platform very quickly. When it is chanted by a pure devotee
of the Lord in love, it has the greatest efficacy on hearers, and as such this chanting should be heard from the lips of a
pure devotee of the Lord, so that immediate effects can be achieved. As far as possible, chanting from the lips of non-
devotees should be avoided. Milk touched by the lips of a serpent has poisonous effects.
The word Hare is the form of addressing the energy of the Lord, and the words Krishna and Rama are forms of
addressing the Lord Himself. Both Krishna and Rama mean the Supreme Pleasure, and Hara is the supreme pleasure-
energy of the Lord. The Supreme Pleasure Energy of the Lord helps us to reach the Lord.
The material energy called Maya is also one of the multi-energies of the Lord. We the living entities are also the
energymarginal energyof the Lord. The living entities are described as superior to material energy. When the
superior energy is in contact with the inferior energy, an incompatible situation arises, but when the superior marginal
energy is in contact with the Superior Energy, called Hara, it is established in its happy, normal condition.
These three words, namely Hara, Krishna and Rama, are the transcendental seeds of the Mahamantra. The chanting
is a spiritual call for the Lord and His Energy to give protection to the conditioned soul. This chanting is exactly like the
genuine cry of a child for its mother's presence. Mother Hara helps the devotee to achieve the Lord Father's grace, and
the Lord reveals Himself to the devotee who chants this Mantra sincerely.
No other means of spiritual realization is as effective in this age of quarrel an hypocrisy as is the Mahamantra.
HARE KRISHNA,
HARE KRISHNA,
KRISHNA KRISHNA,
HARE HARE,
HARE RAMA,
HARE RAMA,
RAMA RAMA,
HARE HARE.
The Search for Happiness
Srila Bhaktivedanta Narayana Maharaja




PURE LOVE AND AFFECTION
THE ORIGINAL MESSAGE

Im very happy to be traveling and preaching in the Western countries, but I have not come to give anything new. I am
simply following Srila Bhaktivedanta Svami Maharaja, and giving the same thing that he came to the West to give.
Svami Maharaja is my bosom friend and instructing guru. He also did not come to this world to give anything new;
rather, he has simply given what he received from his Gurudeva and from all the teachers in our disciplic succession,
which goes back to Sri Caitanya Mahaprabhu.

Sri Caitanya Mahaprabhu is actually the Supreme Personality of Godhead, Sri Krishna Himself. However, He came in
the form of His own devotee to teach us the process of transcendental devotional service, by which we can develop
pure love and affection for Him.

WE CANNOT FIND HAPPINESS IN THIS WORLD

Sri Caitanya Mahaprabhu and all the teachers in His line want us to be happy. Everyone wants to be happy, but
generally we can only find a very little happiness and affection in this world, and even then it is mixed with sorrows and
suffering.

Why is it that we are unhappy, even though we have so many possessions? We should consider this. Napoleon was
not a street beggar, and neither was President Kennedy.

Princess Diana was also not a street beggar; she was not at all ugly, foolish, or ignorant. On the contrary, she had
name, fame, beauty and everything one could desire, and she was married to Charles, but she was still not happy.

Why is it that even people who seem to have everything are unhappy, in spite of their wealth and opulence? We should
think about this very seriously. If we dont, we are no better than animals. You have heard of Mussolini. His political
power made him quite a giant, and Hitler was more than a giant, but they were not happy.

We should reflect on the way that we are living at present, and look into the future, asking ourselves, Will I be happy in
the future, if I continue doing what I am doing now, and following the process that I am following now? When we ask
ourselves this question, we will see that we are going in the same direction as those people have gone. They were all
unhappy, and if we go in that direction, we will also be unhappy.

There are many very rich people for example presidents and prime ministers who are unhappy, even though they
have plenty of opulence, and facility for enjoyment. One day, they, too, will become old and die, and they will lose
everything that they have in this world.

Nowadays we have become very advanced in material life, from the kitchen department to medical science. We have
produced many wonderful inventions, especially in the areas of communication, transportation and medicine. If a limb
or an organ is damaged, we can change it for another. A dead mans eyes can be removed and given to a blind
person, so that he can see. Surgeons can even replace a defective heart with a new one. Nonetheless, we still have to
become old, and we still have to die.

As far as the advancement of material science is concerned, America is at the forefront, but are Americans happy? If
they are, why are they all quarrelling with each other? Why do so many of them commit suicide? We should see that
material advancement cannot make us happy.

OLD AGE WILL MARRY US BY FORCE

We dont want to be old, and we dont want our hair to become white. We dont want our eyesight to become worse;
and we certainly dont want to become blind. We want to remain young and very beautiful forever, but after some time
we will be forced to become old.

Generally, men do not want to marry women who are old and no longer beautiful. Old age is ugly, and who wants to
marry someone who is ugly?

No one wants to marry Old Age, but she will force us to marry her, whether we want to or not. Old Age will take away
your teeth, and youll have to use false teeth instead. We can make some artificial arrangement to make our white hair
black, and our teeth beautiful. In the end, though, well have so many wrinkles, like all other old people.

Youll have to marry Old Age and become old. Perhaps you wont be able to walk. Finally, many people will come and
help you go to the last resting place of the body: to the cemetery or the crematorium. In India, thousands of people take
the dead body to the crematorium, and there they burn it to ashes. Other people bury dead bodies; in that case, worms
and insects eat some of the body, and the rest rots. If your body is not burned or buried, many wild dogs, jackals and
hogs may come and quarrel over it: Oh, thats my piece. Why did you take it? Then the body will become stool.
Ultimately, the body is bound to rot, or to become ashes or stool. This is the truth about the body, to which we are so
attached. The body will die and disappear forever, but we dont want to think that we will die and disappear forever.


WE ARE REFUGEES HERE

We should consider whether in fact we are this body, or the soul within the body. It is a fundamental truth that there is
all the difference in the world between our real self, which is the soul, and this body. Knowing this, we have to be
detached from this body, and from worldly, lusty desires. We should also inquire where the soul has come from.

We are parts and parcel of God, of the Supreme Personality of Godhead. This material world is not our homeland; it is
a place for refugees. We have come to this world as refugees, and one day well have to give it up at a moments
notice. Then where will we go?

WE NEED PURE LOVE AND AFFECTION

Modern scientists have discovered nuclear weapons, and they are continuing with their research. They want to
discover weapons of destruction that are so powerful that the whole world can be finished in a moment. But this is not
progress and advancement. Where is the love and affection between husband and wife? Where is the love and
affection between father and children? Where is the love between one country and another? Why do we have to have
such complicated and difficult systems with passports and visas? Why? I often come and go between India and
different countries in the world.

My only business is to teach people about Krishna consciousness, but the officials make it so difficult. Why? Inventions
and the advancement of material science are bringing the different parts of the world much closer to each other.
Unfortunately, they are also creating many problems. The main problem is that love and affection is disappearing from
everyones heart. That is why everyone is unhappy. That is why they quarrel amongst themselves, and want to control
each other.

People are obviously not happy in their married life, or in their life outside the home. If their standard of happiness has
advanced so much, why do they change wives three, four, twelve, or even twenty times, like dogs changing their
mates?

Why? Everyone wants peace and happiness in their lives, but I dont think that the advancement of material science
has actually made any one happy. Happiness really depends on love. We cannot find happiness without prema, or love
and affection. This is our real necessity: happiness and love. We want pure happiness, and pure love and affection, but
we cant find them here. Nevertheless, they do exist. We are trying to find happiness by developing impure love and
affection for imperfect personalities. The Vedic literatures tell us that we can only be happy by developing pure love
and affection for the supremely pure personality, the Supreme Personality of Godhead.

Throughout the Vedas and Upanisads we read that we are parts and parcels of the Supreme Personality of Godhead,
Krishna. Our constitutional nature is to serve the Supreme Personality of Godhead with love and affection.
Unfortunately we have forgotten this, and that is why we are bound by maya in this material world. Maya has
imprisoned us, and she is giving us the sorrows and sufferings of life: birth, death, old age, disease, and so on. This is
just so that we will understand that we cannot be happy in this world.

We cannot become happy by making material arrangements, or by trying to fulfill material desires, or by collecting
material possessions. We can only be happy in this world and the next by serving the Supreme Personality of
Godhead, Krishna. We should chant and remember His holy names and glories.
Message for Planet Earth


THE REAL PEACE FORMULA (New-2003)
By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Excerpt from Krsna Consciousness The Topmost Yoga System Bhaktivedanta Book Trust

Every living entity is searching after peace. Everyone, from the aquatics to the highest form of human being, from the
ant up to Brahma, the first creature of this universe, is searching after peace. That search is the main objective of life,
and it constitutes the very struggle for existence. Lord Chaitanya Mahaprabhu said that the only peaceful man is he
who is in full Krishna consciousness, for he has no demands. He is akarmi, which means he does not suffer the
reactions of his activities, that he has no desire, is self-sufficient and has nothing to ask. Such a person, fully situated in
Krishna consciousness, is completely peaceful.

Everyone else falls into three other classesbhuktis, muktis, and yogis. The bhuktis hanker after material happiness
and enjoyment. These are the people who want to eat, drink, be merry and enjoy a life of the senses. There are
different modes of enjoyment according to the body, and people are searching after sense enjoyment on this planet, on
other planets, here, there, and everywhere. The main objective of this pursuit is simply to gratify the senses. Such are
the bhuktis. The next class, a little more elevated, is the mukti class, those who, fatigued and frustrated by sense
gratification, desire liberation from material entanglement. These Salvationists, however, also have some desirethe
desire to be free from this material entanglement. The yogis, the third class, are busy searching after mystic perfection.
There are eight kinds of mystic perfection which grant one the ability to become smaller than the smallest, heavier than
the heaviest, lighter than the lightest, etc. Ordinary persons who are after sense gratification, and those who are
Salvationists, and those who are after mystic perfectionall have some demand. This is not true of the devotees,
however. They have no demands because they simply want to serve Krishna. They are awaiting the order of Krishna,
and that is their satisfaction. If Krishna tells them to go to hell, they are prepared to go, and if He says, You come to
me, they are also prepared to go. Because they have attained the perfect ional stage, they have no demands.

It is because we are in material bondage that we have so many demands. The masses of people simply want sense
gratification, and those who are a little more advanced want mental satisfaction, and those who are even more refined
strive to show some magical power in this world. All of these are in material bondage in different ways. Therefore a
person who is Krishna conscious prays to the Lord: My dear Lord, when shall I be fully absorbed in Your thoughts or
Your service? When shall I be simply conscious of You and free from all mental demands? Being absorbed in the
thought of Krishna is not simply being absorbed in some abstract, concocted speculation. It is actual meditation on the
Supreme Person that is indicated. By such meditation, all mental concoction and desires are completely eradicated.

At present we are hovering over the mental plane. The mind is constantly driving us to go here and go there, and it is to
our benefit that we stop taking dictations from it. In order to do this, we have to establish ourselves in our constitutional
relationship with Krishna as His servant. I shall simply be Your eternal servitor, we should think. And I shall be very
cheerful, for I have my master. Those who are not in Krishna consciousness are guideless, and because they are their
own guides and are uncertain, they are always fearful. A person who is in Krishna consciousness, however, has the
advantage of having this supreme guide; therefore he has no fear. As long as a child is under the care of his parents,
he has no fear, but as soon as he is free of them, he finds so many impediments. When we engage in Krishna
consciousness one hundred percent, we will immediately become very peaceful, for we will immediately gain liberation
from all mental concoctions.

For this reason Chaitanya Mahaprabhu says that those who are in Krishna consciousness are actually peaceful
because they have no demands. Those who are after sense enjoyment, salvation and yogic mystic perfections are all
always full of anxiety. As long as one is full of anxiety, he should know that he is still under the grip of material nature,
and as soon as one is free from all anxiety, he should know that he is liberated. Fears and anxieties exist because we
do not know Krishna, the Supreme Lord, the supreme controller. Instead, we ascribe to other conceptions and are
therefore always anxious.

Yet there are many difficulties which arise when we begin to take to Krishna consciousness. For example, Prahlada
Maharaja, although five years old and a pet child, found that his father became his enemy and tried to kill him just
because he was a devotee of the Lords. This is the way of the world; as soon as one becomes a devotee of the Lord,
he finds so many obstacles presenting themselves. But one should be assured that these obstacles will not be serious
hindrances or impediments on the path. Despite all obstacles, we should always be personally prepared to become
Krishna conscious, otherwise we can only turn to the kingdom of maya, illusion. Maya will try to defeat us as soon as
she sees that a living soul is leaving her grip, but as soon as we become Krishna conscious and fully surrender unto
the Supreme Lord, we have nothing more to fear from this illusion. Therefore the Krishna conscious person is a
perfectly peaceful person.

Everyone wants peace in the world, but no one knows how to attain it. The defect in the philosophy of the peace
marchers was noted by the Archbishop of Canterbury when he said, You want the kingdom of God without God. If we
at all want peace, we have to understand that peace means knowing God. This is stated in Bhagavad-gita. Unless we
are in touch with the Supreme Lord, Krishna, we cannot have peace, for this is the real key to the peace formula. The
real peace formula is that one must know that God is the proprietor of all this universe, including the United States,
Russia, China, India, etc. Because we claim that we are the proprietors, there is fighting, discord and disagreement. In
such consciousness, how can there be peace? We first must accept the fact that God is the proprietor of everything
and that we are simply guests on this planet for at most one hundred years. We come and we go, and while we are
here, we are absorbed in the thought that This is my land. This is my family. This is my body. This is my property. We
do not stop to consider that when there is an order from the Supreme, we will have to leave this home, body, property,
family, money, bank balance, etc. Our position has to be totally vacated. When material nature takes us in her grip at
death and offers different kinds of bodies, she says, Now my dear sir, you accept this body. In this way we are forced
to accept an American body, Indian body, Chinese body, cats body, dogs body, etc. Were not even the proprietors of
these bodies, yet we are claiming to be these bodies. This is all due to ignorance. In such ignorance, where is the
possibility of peace? Peace can only be had when we understand that God is the proprietor of everything. Our friends,
family and relatives are guests of time. When we accept this knowledge, we will have peace.

We are searching for a friend to give us peace and tranquility, and that friend is Krishna, God. If we would just make
friends with Him, we will find that everyone is our friend. God is situated in everyones heart, and if we make friends
with Him, He will dictate from within so that we will be treated in a friendly way. If we make friends with the police
commissioner, we will receive some advantages, or if we make friends with the president, so many people will be our
friend. Similarly, if we make friends with God, everyone will be our friend. If everyone understands that God is
everyones friend and that He is the supreme proprietor, the world will become peaceful. This is the verdict of Lord
Chaitanyas.

In Bhagavad-gita, Srimad-Bhagavatam, Chaitanya Charitamrita and in all other Vedic literatures as well as in the
literatures of all other religions, this very fact is presented: God is the proprietor, and He is the only friend. If we simply
understand this, we will have peace, for this is the perfect peace formula. But as soon as we encroach on Gods
property, claiming it to be our own, there will be police action taken in the form of material nature, which will inform us
that we are not the proprietors. We can only have what is allotted by God.

Our only business is to elevate ourselves to perfect Krishna consciousness and nothing more. If we deviate from this
law, or if we dont accept this principle, or if we want to enjoy more, then we will have to suffer. There is no question of
forgetting, for those who are in Krishna consciousness know nothing but Krishna. Therefore Lord Chaitanya says that
one who is Krishna conscious has no demands and is at peace. This is a fact, for actually only those who are Krishna
conscious are peaceful and unafraid. They are neither in heaven, nor in hell, nor anywhere else, for they are always
with Krishna. Consequently wherever they remain is Vaikuntha. Krishna is never lost to them because He resides
everywhere as Paramatma, the Supersoul in the hearts of all living entities. We should be careful to understand,
however, that although Krishna lives within the heart of the hog, He is not being subjected to the punishments of a hog.
The Lord and His devotees are always transcendental to the modes of material nature. Lord Sri Krishna Himself as
Lord Chaitanya Mahaprabhu, seeing the pitiable condition of the general populace in the present day, directly
distributes love of Godhead, and He distributes it freely due to His compassion for the suffering living entities.

Yet although love of God is being given freely and easily, people do not care for it. Guru Maharaja Srila
Bhaktisiddhanta Saraswati used to say that if we take a langera mango, which is the highest quality mango in India,
very costly, sweet, and tasty, and go from door to door and try to distribute it freely, people will doubt: Why has this
man brought this langera mango? Why is he trying to distribute it freely? There must be some motive behind it.
Similarly, Lord Chaitanya Mahaprabhu distributes this Krishna consciousness freely, but people are so foolish that they
think, What is there to simply chanting Hare Krishna? This is meant for the foolish who cannot speculate and who do
not have any higher standard of knowledge. But factually this is not the case. In Bhagavad-gita it is said that out of
millions and millions of people, only a few are so fortunate as to be interested in Krishna consciousness. We should not
neglect this information, for it is very rare. If we prosecute Krishna consciousness, our lives will be successful, and our
mission of human life will be fulfilled. The gift of Krishna consciousness is very valuable and very rare. Of the
innumerable living entities who are wandering and transmigrating in the 8,400,000 species of life, he who takes to
Krishna consciousness is most fortunate, for he has found a great spiritual treasure.

Sometimes devotees of the Lord go from door to door as beggars. This is the custom in India, where sannyasis in the
renounced order often go to a householders door to beg. These sannyasis are very well received, and they do not ask
for anything in particular but for whatever one can afford. If one simply offers a chapati to a pure devotee who comes to
his door, he is made spiritually rich. When one is advanced in spiritual wealth, he offers a good reception to devotees,
as far as possible. According to the Vedic system, even if an enemy comes to ones home, he has to be received in
such a way that one will forget that he is an enemy.

If by chance we receive training from a teacher who is a saintly person and a pure devotee of the Lord, by such contact
we become pure. Therefore Lord Chaitanya Mahaprabhu says that the fortunate person who has had some spiritual
asset in his past dealings will seek the association of pure devotees. The seed of Krishna consciousness is received by
the mercy of the guru, the spiritual master, and by the mercy of Krishna. When the spiritual master and Lord Krishna
will that a person become Krishna conscious, the seed of Krishna consciousness very nicely fructifies. When ones
spiritual assets make him so fortunate that he becomes spiritually enlivened, he meets a bona fide spiritual master. By
the grace of that spiritual master he can receive the seed of Krishna consciousness. That is the result of his inner urge,
his questioning: Where can I get this association? Where can I get this awareness?

Krishna is within us, and as soon as He sees that we are very sincere, that we are seeking, He sends a bona fide
spiritual master. By a combination of Krishna and the spiritual master, we receive the seed of Krishna consciousness.
The seed is there constitutionally. If we have a very nice seed of a rose bush, what is our duty? Are we to lock it up in a
safety vault in a bank? Our duty is to sow it in the ground. The seed of Krishna consciousness must be sown within the
heart, not within the earth, but within our very selves. And after sowing the seed we must pour a little water on it, and
that water is sravanam kirtanam, hearing and chanting. Once the seed is sown within the heart, we only have to pour a
little water on it to make it grow.

It is not that we reach any stage in spiritual life where we will no longer have to hear or chant. This process goes on
continuously. As with any plant, if we stop pouring water on it, it will dry up and not produce any fruit, so the plant of
Krishna consciousness must be constantly watered by the process of hearing and chanting. Maya is so strong, so
powerful, that as soon as she sees an opportunity she will at once try to dry the plant up. But by the process of pouring
on the water of chanting and hearing, the plant of Krishna consciousness grows unlimitedly. There is a limit to the
growth of every plant that we see; it grows, grows, and finally reaches a point where it stops. But the plant of Krishna
consciousness grows in such a way that it does not rest in any part of the material universe because a Krishna
conscious person is not satisfied with any planetary facility in any part of this material universe. Even if we offer a
devotee a place in Siddha Loka, where the inhabitants are so powerful and elevated that they can fly in the sky without
airplanes, he will not be satisfied. The plant of Krishna consciousness does not stop at any planet in the material
universe but penetrates the covering of this universe, and even after reaching the causal ocean continues to grow.
Even when it reaches the spiritual sky it is not satisfied with any Vaikuntha planet but continues to grow to enter into
the highest planet of the spiritual sky, known as Krishna Loka. This planet is shaped just like a lotus flower, and it is the
supreme abode of Sri Krishna, the Supreme Personality of Godhead. It is there that the plant finds Krishnas lotus feet
and rests. As soon as the plant of Krishna consciousness captures Krishnas lotus feet, it takes shelter saying, There, I
have finished my journey. Let me expand and bare fruit here. In this way we come to enjoy Krishnas association. In
this position, the devotee attains the perfection of peace.

II. Hearing, Chanting and Serving

Most people encounter difficulties in their search for peace because they have failed to control their minds. The nature
of the mind is that it is very flickering; it accepts some things and rejects others. Consequently the mind is never at
peace. One minute we may decide to do something, and at the next minute we may reject the idea. In this way we try
to be satisfied by pursuing so many different paths of action. The principles of religion aim at controlling the mind. Only
in the human form of life can we take to these religious principles, for in animal society there is no question of acting in
accordance with religious principles. In Hinduism, Mohammedanism, Sikhism, Judaism, Christianity, etc., the basic
principle of yoga, which is mind control, can be found.
Of all the senses, the mind is the most important. It is the center of all senses. The body is a combination of senses,
and if the mind is disturbed, the senses cannot act. If a mans mind is in disorder, a man is called mad because the
man cannot use his senses properly. He cannot think properly, feel properly, nor act properly.

Some five thousand years ago there was a great meeting of sages at Naimisaranya, in India, and Suta Gosvami, who
was presiding over the assembly, spoke to the great sages about satisfying the mind. He said that if we want to satisfy
the mind and actually attain to peace, we will have to take to the transcendental process of Krishna consciousness.
Essentially this process is a process of rendering service.

It is the nature of man, or his dharma, to serve. Service is not only characteristic of man but of all other living entities as
well. We often see animals serving their cubs, or ants serving their community, or bees serving their hivesthat spirit
of service is characteristic of all. We render service either out of a sense of love or a sense of superiority. No one can
claim that he does not serve anyone. We must be serving, and Lord Chaitanya Mahaprabhu points out that it is the
prime duty of all living entities to understand that their position is to serve God. That is our real dharma, our real
constitutional position. We are eternal servants of God, and therefore we cannot possibly escape rendering service. If
we are not serving God, we are rendering service to our personal selves, to our bodies, to our families, to our society,
community, or nation. Just as liquidity is characteristic of water, or sweetness is characteristic of sugar, so service is
the characteristic of the living entity. It is the basic ingredient and cannot be taken away. In chemistry certain
characteristics are understood to be intrinsic as far as certain chemicals are concerned. We have to understand that
the dharma of service is intrinsic for the living entity.

When the word dharma is translated into English, it is often described as a kind of faith, but in Sanskrit the word
dharma does not mean that. Dharma refers to the inherent characteristic of a particular thing, that which cannot be
changed. A mans faith can be changedtoday one can be a Hindu and tomorrow a Christian. The essential
characteristic of service, however, cannot be changed. This service is the perfect characteristic of the human being. It
is transcendental, not material. Transcendental refers to that which is beyond this material conception, beyond the
material energy. In Bhagavad-gita, Sri Krishna speaks of His material and transcendental energies in this way:

bhumir apo nalo vayuh
kham mano buddhir eva ca
ahamkara iti yam me
bhinna prakrtir astadha
apare yam itas tv anyam
prakrtim viddhi me param
jivabhutam mahabaho
yayedam dharyate jagat

Earth, water, fire, air, ether, mind, intelligence, and false egoaltogether these eight comprise My separated material
energies. Besides this inferior nature, O mighty Arjuna, there is a superior energy of Mine which is all living entities who
are struggling with material nature and sustaining the universe. (Bg. 7.4)

Just as there is superior and inferior energy, so there is superior and inferior service. Inferior service is service
rendered for some material purpose. In the beginning of Srimad-Bhagavatam, Vyasadeva says: He who serves the
inferior energy is engaged in pretending, falsity and cheating. (Bg. 7.5)

Sridhara Swami, the great commentator on Srimad-Bhagavatam, says that in general people are interested in four
kinds of religious principlesreligiosity, economic development, sense gratification and liberation. Generally people are
interested in some material benefit. Why? They desire sense gratification. If we get material riches, we can satisfy our
senses according to our desires. In this way there are different motives for rendering service.

But transcendental service is devoid of such motives. Suta Gosvami, the speaker of Srimad-Bhagavatam, says that by
executing transcendental service one can advance his natural love for God. Everyone has a natural love for God, and
in the Chaitanya-Caritamrta it is said that this love is everlasting. This transcendental love is not attained by practice; it
is already there. It simply has to be cultivated.

In Bhagavad-gita it is stated that when a man becomes addicted to something good, he gives up bad habits. For
instance, a child sometimes plays very mischievously, but when he grows up he devotes himself to study, he reads and
writes and goes to school and becomes sober and gentle. A person cannot be taught things by force; it must be
natural. In Krishna consciousness movement we have experienced that thousands of American and European boys
and girls are taking to Krishna bhakti, devotional service to Krishna, although four years ago they had never even
heard the name of Krishna. Upon initiation into the service of Krishna, they willingly gave up the practices of
intoxication, meat-eating, illicit sex and gambling. Although they engaged in these practices almost from the beginning
of their lives, they abandoned them because they were taught them unnaturally. As soon as one comes to his natural
position, which is dormant and everlasting, he gives up his artificial life.

If Krishna bhakti is natural for everyone, how is it invoked in everyone? Information of this is given in scripture. We
must patiently hear about Krishna. The Krishna consciousness movement is based on this principleone must listen to
the message given by Krishna or to the message given about Krishna. The message given by Krishna is Bhagavad-
gita, and the message given about Krishna is Srimad-Bhagavatam. Everyone can listen to these messages; there is no
impediment. If we simply give aural reception to these messages, our dormant Krishna consciousness will be invoked
naturally. The centers for the International Society for Krishna consciousness are being opened all over the world just
to give people the chance to hear about Krishna. If we hear about Krishna, we can speak about him, and this process
is called sravanam kirtanam. Sravanam means hearing, and kirtanam means speaking, describing, or chanting. When
many men and women get together and glorify, chant or sing about Krishna, it is called sankirtana. Sankirtana is
particularly appropriate for this age and is advocated by Lord Chaitanya Mahaprabhu.

In the Satya Yuga, a previous age characterized by longevity and piety, people could advance in spiritual
consciousness by meditation. In this fallen age meditation is not easy, but it was possible in Satya Yuga when people
would live for 100,000 years. Valmiki Muni, for example, meditated for 60,000 years and reached perfection. Of course
in the present age this is not possible. Even if we lived for such a long time, our minds are so disturbed and we are
engaged in so many impious activities that it is impossible to meditate. One or two great yogis may be able to meditate
properly, but for the masses of people it is not possible.

Meditation means concentration on Vishnu, not on something impersonal or fictitious. When yogis meditate, they fix
their minds on Vishnu, the Supersoul expansion of the Lord. The Supreme Personality of Godhead lives in everyones
heart. We simply have to meditate upon Him to realize Him, and this meditation was very easily performed in the Satya
Yuga.

In the next millennium, Treta Yuga, the same results were achieved by performing great sacrifices. In accordance with
the Vedic injunctions for sacrifice, many tons of butter and grains were sacrificed to the fire. Obviously today no one
has sufficient money to perform such sacrifices, and even if the money were available there are no qualified
brahmanas to perform the sacrifice. Traditionally, the priests who executed the sacrifice were tested to see whether
they were qualified. The first test was to see whether or not the priest chanted the mantra perfectly. An animal would
be placed into the fire, and if the mantra were chanted perfectly, the animal would come out with a new life. Such a
task cannot be performed today because there are no qualified brahmanas, nor is all the additional paraphernalia
available.

In the following millennium, Dvapara Yuga, it was possible for temple worship to be performed perfectly. Today even
old temples are neglected; no one is taking care of them properly. The Christian churches and the temples and
churches in England and America are now being sold because people are not taking care of them. People are
gradually becoming atheistic in this age, and they have lost interest in going to the church or temple. Therefore this
process is not recommended in this age.

The conclusion is that the process of sravanam kirtanam, hearing and chanting, is particularly suitable for this age.
Everyone can hear, and everyone can chant. There is no difficulty. This can be done under any circumstance, at any
time, in any condition of life, by anyone. This process of chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare
Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare was given to the world by Lord Chaitanya Mahaprabhu, who
descended on this earth specifically to give this process as the dharma for this age. By means of this process,
purification of the senses is easily achieved, and the attitude of service to the Supreme Personality of Godhead is
invoked. It is the most efficient means of realizing our constitutional position as servants of the Supreme.

That process by which we can advance our understanding of our constitutional position is to be known as a first class
religious process. We are everlastingly servants of God, but unfortunately we have forgotten Him. We have forgotten
our relationship with God as servants. As pointed out before, the attitude of service is there in everyone, but in material
consciousness we are rendering service to our senses, to our family, society, etc. In any case, the service spirit is
there, but it is pervertedly reflected. Because we are covered by gross and subtle material elements, our spirit of
service is being misused. Suta Gosvami says that the spirit of service which is inherent in all of us can be perfectly
realized when we come to the platform of rendering service to the Supreme Lord.

The method of rendering service is transmitted by the parampara system, which passes knowledge down from master
to disciple. The most efficient process for the perfection of all religious systems, the process by which our minds can be
pacified, is this process of bhakti-yoga, the rendering of transcendental loving service to the Supreme Lord who is
beyond the perception of our material senses. Another name for God is Adhoksaja, which means beyond the
perception of our material senses. We can see directly, eat, touch and smell directly, but we cannot perceive God
directly through these material senses. Because we cannot see God directly, we are not to assume that He has no
form. When Krishna was personally present on this planet, people saw His form. In addition, there are descriptions of
Krishnas transcendental form given by Lord Brahma in the Brahma-samhita. In the beginning of the creation, Brahma
realized the Personality of Godhead by tapasya (penance), and Brahma-samhita was sung by him in praise of Sri
Krishna. Through so many authorities we come to understand Krishna as having form. In rendering service to Krishna,
there is no question of voidism or impersonalism. Transcendental loving service must be rendered to a personal God,
the Supreme Person.

Service to the Supreme Personality of Godhead can not be checked by any material conditions. If we engage
ourselves in His service, we will never be impeded by any material considerations. It is not that we cannot serve God
because we are too busy, or because we are too rich or too poor, or because we are black or white or whatever color.
Anyone can serve God in any circumstances whatsoever. Once we take to this process of pure devotional service, we
will never be checked.

In order to attain the perfection of pure devotional service, we should worship God without purpose and without motive.
The demigods are worshipped with a motive, but Krishna is served without any motive. In Bhagavad-gita it is affirmed
by Sri Krishna Himself that the demigods are worshiped out of desire.

kamais tais-tair hrtajnanah
prapadyante nyadevatah
tam-tam niyamam asthaya
prakrtya niyatah svaya

Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and
regulations of worship according to their own natures. (Bg. 7.20) It is the wise man, however, who turns to Krishna and
worships Him without motive.

bahunam janmanam ante
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma sudurlabhah
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. (Bg. 7.19)

We must take shelter of the Supreme Lord according to the rules and regulations of the scriptures and not whimsically.
If we take shelter of Him in this way, we will attain the highest perfection of life, regardless of the birth we take.
mam hi partha vyapasritya
ye pi syuh papayonayah
striyo vaisyas tatha sudras
te pi yanti param gatim
O son of Pritha, anyone who will take shelter in Me, whether a woman, or a merchant, or one born in a low family, can
yet approach the supreme destination. (Bg. 9.32)

In Srimad-Bhagavatam it is stated that if we want to attain real peace, we must be peaceful individually. Only when we
are peaceful individually can we be peaceful nationally or collectively. A person may be satisfied in his own way, but if
others are dissatisfied, there is disturbance. If we would come to the platform of Krishna consciousness and engage in
the transcendental loving service of the Supreme Personality of Godhead, our minds and souls will be fully satisfied,
and peace will be possible. There will only be peace in the world when we turn to the Supreme Lord and glorify Him. In
all scriptures we find that we should glorify the Supreme Personality of Godhead. Somehow or other, we must worship
Him on the platform of glorification and service. There is no necessity to perform austerity, penance and meditation
because it is understood that by devotional service the perfection of austerity, penance and meditation is already
reached. If we do not come to the point of worship of God, what is the value of austerity? We may consider ourselves a
Christian or a Hindu, and we may execute our prescribed duties very nicely and think that we are working in
accordance with our system of religion, but if we are not attached to the Supreme Personality of Godhead and His
pastimes, there is no benefit.

Unfortunately in this age people are not attached to or attracted by God and His pastimes. Throngs of people would
assemble for a political meeting, but if the subject matter is Krishna or God, no one is interested. This is due to the
influence of the age. The fact remains, however, that if we faithfully discharge our duties as a politician, a
businessman, a professional man, a laborer or whatever, and do not develop Krishna consciousness, then our work is
fruitless. The very aim of life is God consciousness, and the Srimad-Bhagavatam says that activities that do not bring
us to God consciousness are simply a waste of time. The Vedanta Sutra also indicates that human life is especially
meant for inquiring about the Supreme Absolute Truth. If that inquiry is not invoked in human life, the human form of life
is spoiled. We are born in ignorance, without Krishna consciousness, without understanding our relationship with God.
If we continue like this, we are actually defeated, regardless of how victorious we may think we are in our business or
profession.

If we are too attached to this material world, we have to return again, and according to our karma we have to accept
another body. There are 8,400,000 forms of bodies, and according to our work we can be put in any one of them. We
may try to avoid natures law, but it is not possible. At death material nature again throws us into the cycle of birth and
death. In these millions of forms of life, we have no control over where we will be placed next. Therefore the scriptures
enjoin that we should try to evoke Krishna consciousness before death comes.

Death is certain. When death comes, it takes away everythinghome, family, country, dress, apartment, etc.
Everything is finished. We then have to accept another body and construct another house, another society, etc. This
cycle is going on and on, and in this way Lord Chaitanya Mahaprabhu points out that the living entities are wandering
in so many bodies all over this universe. Sometimes we may appear as Brahma, sometimes as an ant, sometimes as a
demigod, a man, a fish, an insect and so on. While wandering in this way, the living entity is most fortunate if he gets in
touch with the guru and Krishna.

If we get a very valuable seed of a lotus flower and do not utilize it, the seed will not fructify, but if we plant it, the seed
will grow, and one day a very beautiful lotus flower will blossom. The seed of Krishna consciousness is given, and if we
cultivate it, our life will be successful. Krishna consciousness is a great science. It is authorized, not concocted. It is
based on scripture, not mental speculation, and it is very easy to execute. If we try to meditate on our own, we will run
into great difficulties and will ultimately fail, but in this age the process has been made very easy. Let us just try to
approach a bona fide spiritual master, or a representative of Krishna, and under his direction take this seed of Krishna
consciousness and sow it in our hearts and water it by hearing and chanting. If we continue hearing and chanting, the
seed will grow. Simply by beginning this process we will quickly come to the stage whereby we will realize that this is
the quickest, easiest, and most reliable way to peace.
How to Find a Sadhu?






Questions and Answers with
Sri Srimad Gour Govinda Swami Maharaja

Devotee: How does one recognize a sadhu?
Gour Govinda Swami: Cry before Krishna. Only He can help you to find a sadhu. You cant recognize a sadhu. You have
no vision to see the sadhu. If you try by yourself to recognize sadhu, then you will be cheated. If you are serious, then cry
before Him. O Krishna! I am your servant!
ay nanda-tanuja kinkaram
patitam mam visame bhavambudhau
krpaya tava pada-pankaja-
stita-dhuli-sadrsam vicintaya

Mahaprabhu has taught us this. This is crying before Krishna. O nanda-tanuja, son of Nanda Maharaja, I am
your kinkara, your sevant. Somehow or other I am fallen here in this dreadful ocen of material existence and I have
been drowning from time immemorial. But I want to serve you. How can I serve you? How can I become a speck of
dust at Your lotus feet? Please help me. Just cry. Without the help of sadhu you cannot approach Krishna. You cant
utter Krishnas name. When you cry like that, Krishna is there in your heart as paramatma. He will say, Oh now he is
crying for Me. Then he makes an arrangement.
This is the proper way. If by your own effort you try to recognize a sadhu, you will be cheated. You cant see a
sadhu. You have no vision at all. You see only all outward, external things. You cant see the real thing. There are many
persons who are only outwardly sadhus. You will be enchanted by their external activities: Oh, he is a great sadhu! Yes, he
is producing gold! You will be cheated.
You cant get a real sadhu [in this way]. A real sadhu is one who is competely absorbed in Krishna, day and night, twenty-
four hours. He has gotten Krishna. He is with Krishna. He can give you Krishna. You cant see him. You have no vision.
Only you can cry for Krishna from the core of your heart. This is not an external cry. It is internal. Then Krishna, who is in
your heart, will see that you are crying and he will help you. He will make arrangement for you to meet such a sadhu. That is
the arrangement of Krishna. When you meet such a person you will feel some spontaneous attraction from the core of your
heart. That attraction is the proof.
Devotee: To meet a sadhu is so rare. How can one get the opportunity?
Gour Govinda Swami: Its a fact that it is rare, but if you are really crying for it then Krishna can make an arrangement. It
is impossible for you, but nothing is impossible for Krishna.
Home program in Vancouver, Canada: May 1993
Search For Truth
Spiritual Means and Ends
by Srila Bhaktisiddhanta Saraswati Thakura
Published in The Harmonist (Sree Sajjanatoshani)





The materialistic demeanor cannot possibly stretch to the Transcendental Autocrat who is ever inviting the fallen
conditioned souls to associate with Him through devotion or eternal serving mood. The phenomenal attractions are
often found to tempt sentient beings to enjoy the variegated position which is opposed to undifferenced monism.
People are apt to indulge in transitory speculations even when they are to educate themselves on a situation beyond
their empiric area or experiencing jurisdiction. The esoteric aspect often induces them to trace out immanence in their
outward inspection of transitory and transformable things. This impulse moves them to fix the position of the immanent
to an Indeterminate Impersonal Entity, no clue of which could be discerned by moving earth and heaven through their
organic senses. It is therefore necessary to help such puzzled souls in their march towards the Personality of the
Immanent lying beyond their sensuous gaze of inspection. This in fact is man's highest objective: Search for TRUTH.

We have heard from the Divine voice of Shri Guru Deva the following text of the scriptures: "O thou Muni who art given
to mental speculation, whatever act is performed, whether it be mundane or spiritual, should be performed in the way
that is conducive to the service of Shri Hari, if one is really anxious to acquire the function of spiritual devotion".

We happen to be servants of the devotees of God. We are not servants of either elevationists or liberationists. We are
the bearers of Hari's own footwear. Under the circumstance we do not join issue with the communities that desire any
other thing beside the service of Godhead, viz., elevation or liberation. For we know that the worship of Dharma, Artha,
Kaama or Moksha is merely deceitfulness. In other words they have a close connection with my addiction to the non-
self.

There was a time when Shri Gaursundar (Chaitanya Mahaprabhu) in the course of His pilgrimage to different parts of
India, had instructed the people in these words, "Whomsoever you meet, instruct him about Krishna. Deliver this
country by becoming Guru by My command.' At that time the question arose in our minds as to how we were to
discourse regarding the supreme object of desire if we were not ourselves Self-realised souls. Thereupon Shri
Gaursundar gave us His assurance: "In this matter you will not be obstructed by the current of worldliness. At this very
place you will obtain My company once again." Use every endeavor for the service of Divinity. Do so from the position
in which you happen to be placed. In whatever country, in whatever age, in whatever body you may happen to be
lodged, use all your endeavour for the Divinity. If we have to carry out the command of Shri Chaitanya there is no other
alternative but to discuss all those words that we have heard from the prophetic lips of Shri Gurudeva. The only duty of
the servant of Godhead is to try to do that by which one's skill in performing the service of Godhead is continuously
developed. The only thing that is worth praying for is this, that our mind may be more and more attracted towards
Krishna. We do not want riches or followers nor do we desire to be saved from the misery of birth and death. In this
world different persons aspire for ends other than the service of Krishna. They desire Dharma, Artha, Kama and
Moksha. They worship various gods for obtaining what they desire. But when we are in the presence of Mahadeva, let
us hail the Lord thus: "Glory to the ruler of the realm of Vrindavana, Whose forehead is adorned with the moon, glory to
Him who is worshipped by Sanandan, Sanatana and Narada, glory to the Chief of cowherds! O Lord bestow on me
unceasing, unconditional love to the twin lotus Feet of the amorous Hero of raja." When we approach Katyayani we
say, "I bow to thee, Katyayani who have power to delude, who have power of causing all occurrences, who have power
over our selves. May the Devi make the Son of the cow-herd Nanda, my Husband."

We do not pray either for the cure of disease or for liberation by a process which may mean the simultaneous
destruction of both disease and patient. We approach them and say, "May you bless us that our minds may be directed
to Krishna." The people of this world pray for being the possessors of things that are other than Krishna. But the
ambrosial words of Shri Gurudeva declare that Krishna is the only real possession. We are in the grip of non-spiritual
prepossessions. They obstruct our quest of Krishna. It is necessary to discuss how we may be rescued from the
clutches of such prepossessions. It is for this reason that our questions were framed. We did not wish to pick others'
pockets. We did not intend to inconvenience others. We are above such meanness. Those who are addicted to the
service of lust and anger may judge differently. But let us pay heed to what our former Guru Shrila Madhavendra Puri
has said regarding our proper duty: "I have indulged, times out of number, in every form of wickedness, yielding to lust
and other passions. But the outworn passions have had no pity on my poor self. They continue to trouble me
shamelessly and remorselessly. Lord of the Jadus, for this reason, just now, giving them up and knowing truth, I have
come to You to throw myself into Your protection which alone can save me from all fear. May You employ me fully in
Your Service."

We are indeed beggars. But for that reason we need not be beggars of desires that pander to the gratification of our
senses. It had been our prayer that all communities of 'Sadhus' might profitably seek the mercy of Chaitanya Chandra.
They would be filled with the greatest admiration, if they do so. Our prayer has been formulated by one of our Acharyas
in the following words: "Holding the blade of straw between my teeth, falling prostrate at your feet and making
hundreds of humble supplications, I say this: O, Sadhus, casting away everything to a distance ever practise loving
devotion to the Feet of Chaitanya Chandra."

What Sri Chaitanyadeva has told us in a special manner, the straight path by following which many can be delivered
from all sensuous desires, is nothing else but accepting the protection of the service of Godhead. He said, 'For one
who is free from all sensuous desires, who is anxious to serve Godhead, who is desirous of getting across the ocean of
this world, the contemplation of, or association with, worldly people and carnal women are, alas, worse even than the
swallowing of poison.'

It is better to commit suicide by swallowing poison than to associate with people who desire other things than Krishna,
or seek the enjoyment of such things. Having once begun to serve Hari, if such a person becomes attached to things
other than Krishna, he is thereby utterly ruined. Bharata became King of Bharatavarsha. He had formerly practised a
great variety of endeavours for spiritual progress, had practised asceticism, had made actual progress on the path of
the service of Hari. But he had to be born as the young one of a deer. He had conceived a very slight desire for an
object other than Krishna. He had wished to perform what is ordinarily known in the world as an act of kindness. It was
nothing more serious than a slight desire to serve a helpless animal, but even for this reason Bharata had to be born as
a deer. Therefore the lotus feet of our Shri Gurudeva command us to have no duty other than the service of Krishna.
'May you have your mind fixed towards Krishna' is the only proper benediction.

Advaitacharya at a certain time indulged constantly in preaching the doctrine of undifferentiated union with Brahman.
Shri Gaursundar desired to put an end to his activities. For this purpose He set out from Shri Mayapur in the company
of Lord Nityananda. They proceeded towards Santipur by way of Lalitpur. At Lalitpur they met a sannyasin who kept
the company of prostitutes. The two Lords, full of Divine fervour, sought the hospitality of that profligate sannyasin. The
sannyasin blessed Mahaprabhu Whom he considered to be an ordinary boy thus: "May you have riches, descendants,
a good wife and learning." On hearing this benediction of the sannyasin Mahaprabhu said it was no blessing at all but a
curse. The only real benediction is that one may obtain the favour of Krishna. The adulterous sannyasin, on hearing
these words, said to Mahaprabhu, "I have today direct experience of what I have heard before. Now-a-days if anybody
desires well of another and says so, that person returns the favour by belabouring his well-wisher with the cudgel. I find
the behaviour of this Brahmana boy to be exactly like that. I most gladly blessed him that he may gain riches, followers
and good fortune. I had no other object than his well-being. This boy thinks that it is no benefit but an attempt to do him
harm. He is ready to blame me for this." Thereupon Lord Nityananda looked wise and displaying the gravity of a
guardian of the boy said to that profligate sannyasin, "It is not up to you to argue with this boy. I have understood how
great you really are. Do not be offended with this boy, for my sake."

The adulterous sannyasin was pleased with the words of Nityananda Prabhu. He offered to feed him. Nityananda
sanctifies the fallen. Nityananda and Mahaprabhu having bathed in the Ganges ate the fruits given them by the
sannyasin at his house. Presently the profligate sannyasin threw out repeated hints to Nityananda Prabhu about
accepting "Aananda' meaning 'Wine." The wife of the sannyasin forbade him to annoy the guests in that manner while
they were taking their meal. Mahaprabhu asked Nityananda Prabhu, "What does the sannyasin mean by the word
'ananda"? Nityananda Prabhu was acquainted with the behaviour of all kinds of persons. He informed Gaursundar that
the adulterous sannyasin referred to wine by the word 'ananda'. No sooner did Biswambhar (Gaursundar) catch his
words than, muttering the Name of Vishnu, He at once gave up eating, performed the Achamana and without delay ran
to the Ganges with Nityananda Prabhu and plunged into the stream.

By means of this act Mahaprabhu taught the duty of avoiding bad company. He taught more than this. In the words of
Thakur Brindavandas, "The Lord favours the adulterous and the drunkards. Yet He kills one who is versed in the
Vedanta if he maligns the Sadhus. This person was a sannyasin. Yet he did not hesitate to drink wine. He also kept
company with carnal women. Yet the Lord went to his house. If he is not actually benefited in this birth it will do him
good when he is born again. The only persons whom the Lord does not love in His heart, are those who speak ill of
others maliciously. All the atheistical sannyasins missed the good fortune of obtaining a sight of the Lord. This is
proved by the case of all the sannyasins who lived at Kasi."

Those who desire liberation and expect to merge in the undifferentiated Brahman are greater hypocrites than even
those who desire worldly enjoyment. Accordingly Shri Chaitanya Mahaprabhu has advised all persons, who really seek
their own good, by all means to avoid their company.

Urvashi found that the period when she could gain her selfish purpose was over; she did not hesitate forthwith to desert
Pururava or Aila King of Chandravansha. Thereupon Aila, feeling the cruelty of Uravshi, was cured of his hankering
after worldly enjoyment. It was in this connection that Shri Bhagavan said to Uddhava, 'Therefore one who is wise
should attach himself to the companionship of the good, giving up completely all association with bad men. The very
words spoken by the Sadhus have certainly the power of destroying all evil tendencies of one's mind." [1]

The only duty of the "Sadhus" is to cut away all the accumulated wicked propensities of every individual. This alone is
the causeless natural desire of all the Sadhus. Worldly people possess a double nature. They express one kind of
sentiment but internally cherish a different purpose. Moreover they want to advertise this duplicity as a mark of
liberation or love of harmony. Those who are unwilling to show any duplicity, wish to be frank and straightforward, or in
other words to exercise unambiguously the function of the soul; such really sincere persons are called sectarian and
orthodox by those who practice duplicity. We will cultivate the society only of those who are straightforward. We will not
keep company with any person who is not so. We must by all means avoid bad company. We are advised to keep at a
distance of a hundred cubits from animals of the horned species. We should observe the same caution in regard to all
insincere persons.

There was a time when Thakur Narottam was pleased to tell the plain truth to many worthy persons who came of the
highest lineage. Thakur Narottam, in the eye of worldly people, had manifested himself just as a member of an
Uttaradiya Kayastha family. For telling the truth he became the object of attack by bad people. Those who judge other
people by the testimony of their senses, are, as a matter of fact, maliciously disposed. These persons, devoid of sound
judgment, began to find fault with Thakur Narottama. Why was he, born in a kayastha family, going to set up as a
religious teacher of persons born in Brahmana families and also make them his disciples? When these accusations
reached the ears of Narottam Thakur he said that rather than provoke the opposition of any person he would
completely desist from instructing anybody. Shri Ramakrishna Bhattacharya and Shri Ganganarayan Chakravarti, who
were disciples of Thakur-mahasaya, thereupon said that if he gave up teaching the world will go to the dogs and there
will be a great increase in the number of atheistical Pashandas in the world. Saying this one of them put on the garb of
a betel-seller and the other attired himself as a potter. Meanwhile the whole body of proud Pandits of the hostile
community arrived at Kheturi with the intention of defeating Thakur-mahasaya in open controversy. After their arrival at
Kheturi they went to the bazar and proceeded to the potter's shop for purchasing earthen posts in which to cook their
food. The potter began to talk with them in the Sanskrit language. From there those Pandits went to the betel-shop for
purchasing betel. The betel-seller also talked with the Pandits in pure Sanskrit. At this those proud Pandits thought
within themselves that it was a most wonderful country where even potters and betel sellers could talk in the purest
Sanskrit. Thakur Narottama was the greatest person of such a place. It was impossible to conceive how great a Pandit
he could be. Therefore instead of losing their reputation by approaching him it was better to leave the place without
delay. Thinking in this way those Pandits hurriedly left the village. Thus we find that those who obtain the protection of
Truth are always liable to be attacked.

What is ordinarily called unfair judgment or sound judgment, is neither of them the same as Truth. Many persons
suppose Truth to be the same as common-sense. That which cannot be harmonised with common-sense is not
admitted as Truth by such persons. But what is the nature of persons whose common-sense is supposed to be
identical with the Truth? Is it the common sense of souls who are free from the defects of liability to error, inadvertence,
defective senses, desire to deceive? Or is it the common sense that is born of the experience of changeable minds
subject to all those defects? The common sense of the ordinary run of mankind, who are subject to all those defects, is
at best only mental speculation. It may sometimes exhibit a certain impression of relative or temporary truth. But it is
not really Truth. The intellectual faculty of persons who are led by the blind active forces of physical Nature cannot
understand the topic of the unadulterated, self-revealing function of pure spiritual existence. A certain person is tasting
the deliciousness of an excellent preparation of good pudding. Another person arrives there and proposes that a
quantity of lime and mortar, which happens to be in his possession, might be mixed with the pudding to complete its
deliciousness. If this advice is actually taken one is thereby prevented from getting the pleasure of eating good
pudding. The taste of the pudding is bound to be spoiled by such a policy. Bits of stone, lime, etc., scorch and choke
the passage of the throat and cause the death of the person who swallows them. Bhakti or service of Godhead is
supremely unconditional, self-sufficient, perfectly pure and absolutely devoid of all earthly quality. If any person advises
that the pure devotional impulse may be perfected by adulterating it with desires other than service of Godhead, such
as fruitive activity, empiric knowledge, attempt to become one with Iswara by means of Yoga, etc., all of which are the
products of this material world, then the advice of such a person is exactly similar to that of mixing lime and mortar with
good pudding. Lime and mortar are quite foreign to good pudding. The two things never suit one another. Fruitive
activity, empiric knowledge, Yoga, are activities of the individual soul in the state of bondage. They are the functions of
the material body and mind. On the other hand Bhakti is the natural impulse of the pure soul. It is a spiritual function. It
is the activity of the soul who is absolutely free from all worldly defects. It is for this reason that there cannot be any real
mixture of the service of Godhead with fruitive work, empiric knowledge and similar worldly activities which are foreign
to bhakti by their very nature, being the function of entities that are categorically different from the soul. But when the
fruitive work, empiric knowledge, etc., recognize their subordination to Bhakti and are practised in obedience to bhakti
then such activity may be termed as bhakti although it may seem to be adulterated with fruitive work and empiric
knowledge. Such adulterated bhakti may help a person to attain the path that leads to pure Bhakti which is the
transcendental function. When a person attains to the transcendental service of Godhead there is then no longer any
adulteration. It is this which finds expression in an oft-quoted Shloka of the celestial sage, Narada, "That activity which
is prescribed by the Shastras in reference to Hari is certainly called Bhakti. By its means the transcendental Bhakti is
gained."

We are not prepared to collaborate with those who are given to worldly activities. There are persons who are ambitious
of climbing to the top of the Himalaya of progress by means of their mental speculation based on the experience of the
external world. We are not prepared to cultivate association with empiricists of this type who profess to be able to
approach the Truth by the ascending process from experience to the unknown. 'We will not allow any hostile person
among ourselves but will always keep him on the other side of our boundary'. This is the advice of our Gurudeva. We
do not want the person who is given to good eating and sensuality. Such persons are not really genuine seekers of the
Truth. How will our purpose be served with the help of persons who possess a double nature? There is no
correspondence between what they say and do. The tiding that the sweet and healthy words of our Shri Gurudeva
have brought us will not be listened to by persons who have a double tongue. They will never lend their serving ear to
the message. Lay men connot [sic] understand us. Those who lives have not become identical with that of the devotee,
as is very well illustrased [sic] in Shrimad Bhagavatam, will not be able to understand our message.

It is for this reason that the Bhagavata instructs us, to turn over a new leaf, "Persons of good sense must entirely give
up all association with bad company and cultivate close association with the Sadhus. There is not doubt that the words
of the Sadhu possess the power of destroying the evil propensities of one's mind. The Sadhus in this way benefit every
one who associates with them". There are many things which we do not disclose to the Sadhu. The real Sadhu makes
us speak out what we keep concealed in our hearts. He then applies the knife. The very word "Sadhu" has no other
meaning than this. He stands in front of the block with the uplifted sacrificial knife in his hand. The sensuous desires of
men are like the goats. The Sadhu stands there to kill those desires by the merciful stroke of the keen edge of the
sacrificial knife in the form of unpleasant language. If the Sadhu turn into my flatterer then he does me harm, he
becomes my enemy. If he gives us flattery then we are led to the road that brings enjoyment but no real well-being.

It is not proper to hear the exposition of the Bhagavata by one who does not live the life enjoined by the Bhagavata. It
is our duty to associate with a Sadhu who is better than ourselves. 'Association with those who are better than oneself
is association with Sadhus'. But who really possesses the life of the Bhagavata (God's own)? "He is called 'Free' in this
life whose only endeavor is for the service of Hari in every activity of mind and speech and in all circumstances". "May
the mind be directed to Krishna" this is the only form of benediction that is uttered by the Sadhus. The contrary form
"May the inclination towards Krishna be destroyed giving rise to the ambition to lord over things other than Krishna," is
never the form of the benediction of the Sadhus.

The word bhakti (service of Godhead) cannot be properly used except in connection with the word Krishna. Krishna
alone is the only Object of bhakti. Brahman is the object of knowledge. The paramatman (Supreme soul) is the object
of the effort to approximate. But Krishna alone is the only object of worship or service. We shall explain later on in the
course of our discourse how Krishna alone can be the only Object of worship.

The ordinary meaning of the word "Chit" is knowledge. Knowledge possesses the quality of mastership. From the
words of Shri Chaitanyadeva we are enabled to know that the Son of the Chief of Braja is the real indivisible
Knowledge. Krishna-chandra is specifically the Possessor, Source and Concentrated Embodiment of the Cognitive
Power. The source from which all knowledge emanates is of three kinds viz., (a) pure cognition, (b) cognition,
adulterated with non-cognition and (c) non-cognition. Those who hold that direct perception by the senses is the only
source of knowledge maintain that knowledge or consciousness is a product of non-cognition or matter. These persons
believe that non-cognition is the final principle. The propensity that comes into play as the result of such speculation is
called tarka or hypothetical controversy. Those who want to make matter produce the principle of consciousness, find
themselves, in the sequel, necessarily occupied with consideration as to how it is possible to gradually neutralise the
cognitive principle, how to make it effervesce altogether into the original state of non-cognition. These persons by their
austerities try to reduce that temporary consciousness into the state of complete unconsciousness. If a person begins
to perform worldly activities, if he continues to do so in a liberal measure, he is liable to become too much fatigued in
the course of such activity. It is at such a stage of exhaustion that the desire for becoming unconscious matter, the
desire of liberation in the form of annihilation of consciousness described above, makes its psychological appearance.
It is a good thing to practice open-handed liberality. It is a good thing to nurse the sick and to help the needy in different
ways. Ideas like these make a tempting appeal to our judgment and seem to promise even a temporary relief to
sufferers when man is terribly oppressed by the normal condition of existence in the realm of matter. We are then
attracted towards processes that are dangled before our eyes by the external world. It is in this manner that we
become performers of 'useful' work, we practice 'virtue', we worship a relieving god, we become moral, or, sometimes,
we do bad deeds, commit sinful acts, become irreligious or immoral. We are driven into all such predicaments by the
hostile pressure of the external world.

There is no grossness in the subtle material principle. But the subtle owes its birth to gross matter. Subtleness
manifests itself by abstracting its ingredients from the gross things of the external world. Gross matter is the parent of
the subtle existence.

In this world the function of non-cognition has become more or less adulterated with that of cognition. The mind and
intelligence are occupied in gathering knowledge from the realm of non-cognition. There is a world in which there is no
such subject as non-cognition which is professed to be the final reality by the propounders of the theory of the finality of
the atom or the material force. In that world everything is cognition. There are some who say that there must be the
realisation of utter powerlessness in undiluted cognition. It is true that the possessor of empiric knowledge has bitter
experience of material force in this world. It is only when one is anxious to fly from the bitterness of such experience
that the opportunity of rendering cognition, of which we stand in need, devoid of all power, presents itself to us. The
Gaudiya Vaishnavas have a language of their own. They call the material force "Bahiranga-Shakti," the power that
manifests itself in the extraneous members of the Divine Person. The Professors of undifferentiated knowledge want to
designate the Entity who is devoid of this extraneous power as the Brahman. They form their idea of the Brahman by
repudiating the material force. They have got the experience of that power from the phenomena of radio-activity and
molecular movement in this world in which the cognitive principle is found adulterated with the material principle. But
the Brahman also means the Great, the Whole. Those who are privileged to have the sight of the Greatness, the
Wholeness, know that the word Brahman means only Bhagavan "the Possessor of all Power." In the words of Shri
Chaitanya Deva the Primary meaning of the Word Brahman is "Bhagavan".

The Sankarsana Sutra uses the word Brahman to denote Vishnu. In the concluding portion of the Bhagavatam we find
the following Shloka, "The essence of all Vedanta is Brahman Who is identical with the Supreme Soul. He is the only
substantive Reality. He is one and without a second. The one thing needful is exclusive and eternal devotion to Him."

Every Sound has a two-fold potency, viz. (1) the enlightening natural potency and (2) the natural potency productive of
ignorance. That potency of the sound which, diverging from Krishna, Vishnu, Shri Chaitanya Deva, points to something
else, is the potency that is productive of ignorance. By their enlightening natural potency all words express Krishna,
point to Krishna. Those words that obey us as their master, help us in the function of enjoying the things of this world,
being promotive of enjoyment, are thereby separated from the Divinity and, therefore, exhibit the natural potency that
produces ignorance. The Sound 'Krishna' points to the sabstnative [sic] Reality. In this world made of material, limiting
quality, the meaning that is offered of the Sound 'Krishna' and what is understood by the common run of people by the
Sound 'Krishna' are neither of them the entity who is the real Meaning of the Sound 'Krishna'. In other languages such
sounds as "God", 'Allah' etc., or, even in the Sanskrit language such sounds as 'God' 'Iswara' 'Paramatma', etc.,
express a certain conglomerate of distinctive power which is an adulterated entity separate from Krishna. Those
sounds fail to accommodate the full commanding potency of the Sound "Krishna". The full meaning of the Sound
"Krishna" may be thus set out: 'Krishna' is the Supreme Lord. He has a specific Form, the concentrated embodiment of
the spiritual principle of Existence, Cognition and Bliss. He has no beginning. He is the beginning. He is nourishing the
whole world. He is the Cause of all Causes'.

The above Meaning of the Sound 'Krishna' was brought from the south of India by Shri Gaursundar and made known
to all the people. No other country except Bharatvarsha knows the Meaning of the Sound 'Krishna'. In Bharatavarsha
also there are divergent currents of thought in which the sounds: Iswara, Paramatma, Brahman, etc., have manifested
themselves. These currents of thought indicate the secondary potencies of the Sound Krishna or even postulate
powerlessness of the Divinity. They are also unable to convey the knowledge of the fullness of meaning of the Sound
"Krishna". Anything that is seen, heard, smelt, tasted or touched by our senses giving rise to empiric knowledge, is an
entity produced by physical Nature. The Sound 'Krishna' has not been used with reference to these products of
physical Nature. The Entity Krishna is not comprehensible to knowledge dependent on material senses of absence of
material senses. He is an Entity Who transcends physical senses and physical nature. Truth can never be served by
the faculty that diverges from the Lord. The service of Truth is the function of the soul. It is incapable of being diverted
from the Truth. It is causeless and uninterruptible. Truth is identical with the Teacher of the Truth. There can be no
knowledge of the conclusions of the Vedas without undeviating service at the lotus-feet of Shri Guru-deva. No one can
be the Teacher of the Truth except the devotee of God. This is not the dogma of irrational orthodoxy. It is the real
Truth. One cannot be the Guru although he be descended from the highest lineage, be initiated in all sacrifices, has
studied the thousand and one branches of the Veda, if he be not a true Vaishnava.

In ancient times there was a city called Kanchi in the South of the country. In that city there lived a very famous
Professor whose name was Yadavaprakasha. There is a tradition that at that time there was no other Professor in the
whole of that part of the country who was his equal in learning. Laksmandesika (Ramanuja) went to him for the
purpose of study. He resided with his teacher. He was devoted to his studies with his whole heart. He was perfectly
sincere in his conduct towards his teacher. These excellent qualities soon attracted the attention and captured the
heart of this teacher. One day Yadavaprakasha following the interpretation of Shankaracharya was explaining the well-
known text of the Chandogya that the two eyes of God-head are red like the hind-part of a monkey. This caused
intense-pain to the heart of Ramanuja. Ramanuja was at the time engaged in tending the person of this teacher. He felt
very much pained on hearing the blasphemy against the Holy Form of God-head. The warm tears from his eyes fell in
drops on the back of Yadavaprakasha. This sudden fit of weeping surprised Yadavaprakasha who asked Ramanjua
about the cause of his grief. Ramanuja then said that there was no necessity of explaining the word 'kapyasam' in such
a filthy and blasphemous manner especially as the word possessed an excellent meaning. Was it not a most highly
offensive act to compare the Eyes of God Himself the most Revered Lord and Master of us all, with the worst part of
the body of a monkey?

Yadavaprakasha was very angry on hearing these words of Ramanuja. He reprimanded Ramanuja in most severe
terms, 'How highly impertinent for a mere lad to find fault with the interpretation of Acharya Shankara! Was it possible
that there could be any other explanation of the text than that of the Acharya'? Ramanuja replied in words that were
expressive of modesty: "Yes", said Ramanuja "there is another meaning of the text which augments the happiness of
the spiritually enlightened. Acharya's explanation is intended for deluding those persons who are endowed with the
unspiritual aptitude. I am telling you the other meaning. Deign to listen to my words".

There-upon Ramanuja offered this famous explanation of 'Kapyaasam' in the text. 'Kam' means water. That which
drinks water is 'kapi'. 'Kapi' is thus no other than the stem of the lotus. That which is placed on the stem is 'kapyasam'.
In other words the two Eyes of that Supreme Person are tinged with red like the undimmed lustre of the unplucked
lotus on its stem shining on the bosom of the blue waters.

Yadavaprakasha was filled with the greatest astonishment on hearing this explanation of the Scriptural text. He felt
most keenly the disgrace of his defeat at the hands of his own disciple. Maddened with anger he plotted to do away
with Ramanuja in secret.

No teacher of undifferentiated Cognition, or of utilitarian works, or of any worldly state of union with the Supreme Soul
(Yoga) or of the performance of activities resolved upon by one-self (vrata) or of asceticism, or of magic, or of
hypocrisy can really be designated as the superior Guru. They are all of them only triflers and being really very light-
headed indeed, are capable of being easily manipulated. They are never the benefactors of the conditioned soul. They
are on the contrary the enemies of themselves as well as of all others.

But the Maha-Bhagavata, the best of devotees, the Vaishnava Guru, alone is causelessly merciful to all souls, is alone
grieved by their misery. It is for this reason that our former Guru Shrila Raghunathadas Gosvami Prabhu has instructed
us to place ourselves under the guidance of Shri Sanatana Prabhu who alone is really grieved for all of us and can
alone impart the knowledge of our relationship with Godhead. The actual words of Shrila Das Gosvami Prabhu require
to be quoted in full: "I place myself under the protection of my Master Shri Sanatana Prabhu. Shri Sanatana Prabhu is
the ocean of mercy. He is always grieved at the misery of others. He makes me drink, with the greatest care, of the
liquid-sweet of the service of God-head. The attachment to that service weans one completely from any hankering after
any other thing. I was quite ignorant of this and was wholly unwilling to serve God-head. But he, nevertheless, took
infinite pains with me and prevailed over my stubborn opposition to his good counsel. Such is Prabhu Sanatana".

What is really the source from which we derive knowledge of the Truth? Is it pure or mixed cognition? Is it also the only
thing needful? It is necessary first of all to decide whether the above propositions have proceeded from the theory of
undifferentiated cognition, of undifferentiated non-cognition, or from activities of pure cognition which are full of eternal
bliss. To become one with non-animation is the goal of the theory of undifferentiated non-cognition. To merge
completely in the featureless existence of undifferentiated cognition is the goal of the theory of undifferentiated
knowledge. The realisation of the blissful eternal service of God-head in the realm which is free from all ignorance
establishes one in the unconditional safe function of pure cognition. The emancipation that is spoken of in the
Bhagavatam is not destruction of the triple envelope of the bound soul. It is nothing less than the actual establishment
in one's own natural condition. Mukti is establishment in one's own proper condition by discarding the contrary. When
one is established in one's own proper condition one gets beyond the reach of ignorance. Then the true function of the
cognitive faculty, which is no other than the service of God-head manifests itself fully. The distinctive service that is
natural for every individual soul is then uninterruptedly and fully manifested. 'There are different ways in which different
persons choose to obey Me. I also serve them in correspondingly different ways. Men, O Partha by every method
follow the path that is Mine.' [2] God-head Himself here says in effect that He worships His worshipper in exactly the
same way in which the latter worships Him. In the mood of a consort the devotee serves God-head with all his
faculties, and accordingly Krishna gives up all His limbs to him. Krishna regards Himself as under obligation to his
devotee even after giving Himself completely to him.

In the Sholka of the Gita referred to above the word "Mam" Me should be specially observed. The word referred directly
to Krishna. It is Krishna who is the speaker. He says, "He who worships Me does so in one of five different ways, each
one of which is characterised by the quality of utmost submission. But the mood of the consort displays the highest
measure of submission. If the submission be not to Myself it would be rendered to My shadow or to My external
deluding power (Maya), it is then no submission to Me". It will not do if curd is called milk. Curd is no doubt derived
from milk as its source. But the spoilt milk is never curd. It is possible for a person to be able to see the perverted,
imaginary from of Vishnu. If such a person submits to his perverted vision it will be no submission to the real Vishnu.
Vishnu is not perverted. It is possible for a person to see, to experience a vision of His which may be the product of his
own wrong way of looking at Him. If this happens to be the case it is to be understood that the person fails to have any
real signs of Vishnu. The Gita has this Shloka, "Those who worship with reverence other Devatas", O son of Kunti, also
worship Me, indeed, but by the method that is improper." [3]

To see any object other than Krishna, is the improper process of seeing. This improper method of seeing is identical
with all our evils and disruptive differences. It is possible to get rid of the condition of this improper seeing. Thereafter it
is really possible to see Krishna. Krishna is the ocean of infinite undying sweetness. There are twelve rasas (leavening
qualities) in Krishna. Five of these rasas are primary. There are seven secondary rasas which help to increase the
sweetness of the primary rasas. All these rasas are completely harmonised in Krishna alone.

Shri Shukadeva Gosvami said to Maharaja Parikshit, 'Listen O King I am going to give you an account of some of the
rasas of Shri Krishna. Shri Krishna is in Himself the shining sphere of infinite rasas. When Shri Krishna made His
appearance in the company of Baladeva in the amphitheatre for the exhibition of feats of strength set up by king
Kamsa each one of the spectators saw Krishna according to his own individual disposition. Wrestlers, fond of the
martial qualities saw that Krishna was terrible like the thunder. Females, fond of the quality of love, saw that Shri
Krishna was the God of Love Himself. The masses of the people saw that Krishna was the only King of all men. The
cow-herds, with friendly and paternal love, saw Him as their Kinsman. All the frightened, wicked kings saw Krishna as
the Punisher of evil-doers. Every father and mother beheld Him as a most beautiful Child. The king of the Bhoja,
Kamsa saw Him as Death himself. Persons, who are saddled with a materialised understanding, viewed Krishna as the
vast cosmos. The great yogis with tranquil disposition beheld Krishna as the Ultimate Entity. All the males of the Vrishni
race saw Him as the Supreme Object of their worship'. [4]

Every one will obtain the service of Krishna; even those will obtain it who are wandering in pursuit of other and diverse
speculations. There will be in the long run an end of the wanderings of those who have gone astray. Because Krishna
is the only Attracter and we are all of us attractable by Him. But there may appear temporarily a barrier between the
Attracter and the attractable. As soon as the barrier is removed we shall experience directly the real nature of the
attraction of our Attracter.

There may be companionship with the non-animate. This is called bad company. This bad companionship is practised
by means of the physical body and the ignorant mind. It is necessary to give up this bad company. If we do so our real
self, whose nature it is to be attracted by Krishna, experiences the direct attraction of Krishna. Krishna attracts the pure
cognition. Exclusive devotion is a characteristic of pure cognition. One has no access to the spiritual realm till this
quality of exclusive devotion makes its appearance.

The external world is also a source of one kind of knowledge. This knowledge is nothing but the entities of the external
world in a refined form. The attraction exercised by these entities is accordingly also exerted towards the material
cases. There is quite a variety of such knowledge, none of which is knowledge of Krishna. The knowledge of the
undifferentiated Brahman, or that of the Supreme Soul, or that of the phenomenal world, which is gathered by the
cognitive principle independently of the knowledge of Krishna, are all of them only different layers of the same class of
knowledge. The Brahman which is a concoction of the mind of the professors of the creed of the so-called
undifferentiated Brahman, can afford no glimpse of the real Brahman. The sight of the Supreme soul or undifferentiated
union with Ishwara fancied by the pseudo-yogis is even a greater blasphemy than the dogma of the undifferentiated
union with the concocted Brahman. The Professors of undifferentiated union with their concocted Brahman do not
admit the existence of the Individual soul. The professors of undifferentiated union with Ishwara admit the existence of
the individual soul. They want to enable the individual soul to usurp the seat of God-head. This surely is an instance of
a far more rebellious attitude towards Godhead than even that of the votaries of the concocted Brahman. It is for this
reason that Shri Chaitanya Mahaprabhu has said that union with Ishwara is even more condemnable than merging with
the concocted Brahman.

In order to discuss these subjects it is first of all necessary for us to have the pure source of knowledge. Are these
discussions derived from adulterated cognition? Or is pure cognition their source? Are they derived from any source
made by man? Or is their source made by Godhead? If the source happen to be made by man there must exist the
defects of mistaken judgment, inadvertence, etc.

What is the entity known as 'I'? Am I the body that I have obtained from my parents? Or am I the mind-intelligence-ego
by means of which I am busy making and breaking my resolves? This topic contains a great many issues. We have
had the opportunity of listening to these discussions from a very early beginning of our life. We have been discussing
these subjects all through these fifty years. We had much time for a good deal of discussion all through the twenty-four
hours of the day. We have discussed these topics throughout the whole of the twenty-four hours of every day. We have
discussed them while we slept as well as when we lay awake. This body also will fall away in the course of discussing
them for its further allotted period.

It is very difficult to get into the inner apartment of the discussion regarding 'I'. There stand ready at the two
consecutive entrances two gate-keepers who are preventing all access to the vicinity of the 'I'. Why can't we get the
sweet scent of the Body of Krishna? Why does not the fifth scale note of Krishna's flute enter my ears? Why do the
tumult of the streets, the noises of the busy world pour incessantly into my ears? At present the soul is asleep. His
agent the mind, as manager of its sleeping master's concerns, is cheating me as intermediary. I am accustomed to go
by the function of the mind. The mind who business it is to cheat the soul by its evil counsel is keeping me occupied on
the path of selfish enjoyment. The soul is the master of the mind and the body. Speech functions as the foreman of a
jury. The speech of pure cognition is of one kind, that of non-cognition is of a different kind. The mind is non-soul. This
is borne out by the Gita, 'The earth, water, fire, air, sky, mind, intelligence and ego are My eightfold material Nature.
Besides these there is another entity of a quite different kind who is non-material. This last is no other than My
manifestation as the individual soul. By means of the individual soul the material universe is maintained.'

The individual soul, (Jiva) is then super-material. But he is, nevertheless, possessed of the marginal function. He has
relationship with the process of birth-life-death. But the individual soul has also his place in the super-material sphere.
The activities of the individual soul in this latter condition are called also transcendental. All that is perishable is
included under 'Apara-Bidya' (empiric knowledge). All that is imperishable comes under Para-Vidya (transcendental
knowledge). Transcendental knowledge stands on 'sumati' or the good disposition. The term 'sumati' occurs in the
Veda. 'O Vishnu, we shall serve 'sumati' by simply uttering Thy living Name even with very little knowledge of His real
meaning'. [5] May all of us gain this good disposition. May we gain that good disposition which prompts us to serve
'sumati'.

There is a function which is called 'Upanayana' (bringing near). We come to learn from the words of the shruti that the
birth of man is three fold, viz., (1) seminal birth (2) by Gayatri, (3) by initiation. The seminal birth comes first in order of
time, from the mother's womb. Then comes the second birth on the attainment of purification by the Gayatri-mantram.
The next birth is brought about on receiving Spiritual enlightenment (diksha). We obtain a body from the mother's
womb by vital fluid from the father. This is our first birth. The body that we get by this process is one kind of body. The
second kind of body is that which is born by the union of the Acharya as father and Gayatri as mother at the time of our
investiture with the Holy thread. Then the Acharya-father binds us with the thread of Sacrifice for the purpose of
introducing us to the study of the Vedas by means of the Mantras, 'I will lead thee into the presence of the Veda etc.'
The birth to which we are thereby subjected in the home of the Acharya is our second birth.

The ceremony of tying the Sacrificial thread does not import that thereby the physical body may be preserved but that
the Veda or true knowledge may be gained by its means. Our third birth takes place on the occasion of the ceremony
of imparting spiritual enlightenment by initiation into performance of worship (Yajna). This is spiritual birth proper by
attainment of the ceremony of imparting enlightenment is performance of Divine worship, Yajna or Upasana, which
latter means 'to live in close proximity', this being the etymological meaning of the word. The performance of Yajna or
Upasana is the function that has to be practised subsequent to receiving spiritual enlightenment (diksha). The function
which we perform on appearing in the presence of the Holy Form of real knowledge (Veda) is termed Upasana. The
Person in Whose presence we dwell on gaining access to His proximity is the Object of Upasana. He is the Veda-
Person, Lord of Yajna, Vishnu. The function for the performance of which we dwell with Him is Upasana or worship
which is also Yajna or sacrifice. The prescribed method of Yajna is different for the different Cycles (Yugas). For the
Satya-Yuga - when virtue was fully prevalent - the method prescribed was that of meditation (dhyana). In the Treta-Age
- when the prevalence of virtue had decreased by one quarter - the Yajna took the form of sacrifice by fire (Makha). In
the Dwapara-Age when dharma had decreased by one half it took the form of ministering to the person of Godhead as
a servant attends to his master's needs (paricharya). In the Kali-Yuga, when virtue has gone under to the proportion of
three quarters, the Yajna has the form of preaching or Kirtana. In this Iron Age virtue is totally on its last legs and in
consequence the other methods have no chance of success.

The code of scriptural regulations known as the Veda has come down to this world as Shruti (that which has been
heard) from preaching (Kirtana) as its source. The present is the Age of controversy (Kali-kala). In this Age whatever
proposition may happen to be put forward, it forthwith provokes active discussion of its pros and cons and raises a
storm of reasoned opposition. The chanting or preaching of the Name and Glory of Hari is the only Scriptural method
(Shrautapantha). That absolutely consistent expounder of the Shruti, Shrimat Purnaprajna Madhavacharya, in his
commentary on the Mundakopanishad quotes the following words of the Narayana Samhita: -- "In the Dwapara-Age
Vishnu was worshipped by all people by the method laid down in the Pancharatra (division of the Scriptures treating of
their rationale). In the present controversial Age (Kali Yuga) the Supreme Lord Hari is worshipped by means of His
Name alone.

It is needful to consider about the Object of our worship. If we obtain access to the presence (upasana) of any
inanimate object or happen to be situated in its vicinity we are thereby induced to put it to some use or in other words,
we attempt to extract some service to ourselves from it. But the entity that happens to be self-conscious is necessarily
also a free agent. If I make the attempt to get upon his shoulders he is apt to offer his opposition to such activity. We
have no power at all whereby we can put to our own service One Who is fully free. On the contrary it is we who find
ourselves irressistibly [sic] put to His own service. The current Utilitarian theory is always busy to find a use for every
thing: for the natural current of the flowing river, the free air of the atmosphere, for the falls of the Niagara. But we
cannot employ any self-conscious entity, -- least of all, the fully Self-conscious and fully free Entity - in the same way in
our service. He never submits to us.

During our sojourn in this world the consideration that other objects may serve our pleasure, that we may become the
worshipped, has come to prevail. Is the show of service that we display in the garb of worshippers towards other
entities of this world, possessed of a mixed quality or of unalloyed purity? The generations of the Rishis practised
sacrifices, (Yajnas, dhyanas) etc. They never entertained the judgment that they are eligible to receive the service of
others. They offered their services to their Devatas. In the portions of the Veda treating of worship (upasana) we find
them making use of the following mantras (which saves us from thraldom to the mind) in their hymn of praise of the
gods: --

"Thou, fire (i.e. Vishnu), may Thou lead us unto the treasure of the supreme Truth (paramartha) by the good path.
Bright One, may Thou lead us in unison with the movement of the whole cosmos and by the method of the knowledge
fully directed to Thyself. May Thou destroy all our sins in the forms of nescience and insincerity. We bow to Thee time
and again." They praise the gods by means of this and other similar hymns. They consider these hymns as the
constituent limbs of the acts of upasana (lit, abiding in the presence of the object of worship). The proof of these
statements has been most clearly preserved in the oldest Vedic history. The Rishis did not regard themselves as
objects of worship. They were worshippers of the Devatas. This disposes of the allegation that the process which bears
the name of upasana is a comparatively modern innovation. The method that is approved by the school of pure
knowledge or exclusive Monism is that the proper object of life is to merge in the Brahman. It is found to be the
historical fact that in times long before the origin of the method of the desire for service, upasana was the only spiritual
impulse which existed among all people while their disposition regained its natural, primitive simplicity. Now-a-days in
this Age which is so inordinately fond of discordant controversy (Kali-Yuga), the opinion which is opposed to history
has become fashionable, that is the form of upasana, is of recent origin. Such a view is altogether erroneous.
Wheresoever the function of the consciousness has been found to exist the tradition of upasana is also seen to have
prevailed from the very beginning of history. Brahman or the Entity of real knowledge (Veda) the real Truth, first
manifested Himself in the heart of Brahma, the first progenitor of all animate beings of this world.

The Rishis and the Devatas are offsprings of Brahma. The Devatas possess the quality of self-effulgence in a
boundless measure. It is for this reason that the Rishis served the Devatas with infinite devotion. This relationship of
the worshipper with the worshipped must have always subsisted between the Rishis and the Devatas.

We also notice that in the first dawn of our consciousness as well as in the beginning of our cultured state or
intellectualism, service or upasana was the universal natural impulse. In the subsequent periods if we carefully
consider the diverse forms of religion also in the pre-historic Ages, we find that the impulse of service is always
spontaneous in human nature. It is in the present Age of Discord that there has arisen such an amount of disputation
on this subject. The reason is that we are now-a-days unhesitatingly occupied in the engrossing task of trying to lord it
over one another. The Utilitarian theory has undergone its due expansion and is aspiring to yoke everything into our
so-called service. We spare no manner of close endeavour (upasana) - every one of us does it to the best of his power
- to become the recipients of service (upasana). This familiar process known as barter made its appearance with the
beginning of civilization. If I perform some service for another he pays me its value. Men are thus placed towards one
another in the relation of servant and master. In this world we possess different sense organs to the number of eleven
for doing service viz., the eye, ear, nose, tongue, skin, speech, hand, anus, leg, generative organ and mind. By means
of these instruments we adjust our respective occupations towards one another. One thus becomes the master of
another who in his turn becomes the servant or subordinate. One occupies a high, the other a low, position. One is
engaged in rendering obedient service to another.

Every human being - all animate, all conscious and non-conscions [sic] entities - are thus located in the system of the
threefold relationship of worshipper, worship and object of worship. Each entity is related to another as servant or
master. Wherever we find more than one or many entities, each of them is seen to be engaged in ministering to the
wants of another. We observe this process called upasana in constant operation in both animate and inanimate worlds
and yet we are anxious to establish the view that the Reality is absolutely devoid of all distinctive features and to
congratulate ourselves on possessing sound judgment and wonderful power of argument, by which we are enabled to
reach such a grand conclusion. If the knowledge that is devoid of all distinctive features be the object of my worship,
the endeavour which I put forward for the purpose of serving such object is itself the process of my specific kind of
worship.

The person who is engaged in the quest of the Undifferentiated Brahman says that at the point where the three
separate lines of consideration of knower, object of knowledge and knowledge merge into one indivisible activity of
cognition, the logical limit of the cognitive process itself is reached. 'Let the diversity end. One in observing another is
showing himself to his observer. Let the functions of both cease.' Such a consummation is called the desirable state of
non-activity. If the observer of the light and the process of observing the light could be extinguished it is supposed that
such an event could free us from the necessity of worship (upasana), rescue us from the grip of the process of the
triple texture. We are in the midst of, we are engaged in the performance of, certain forms of activity. If this process is
destroyed we are disposed to imagine that the principle of activity itself is thereby eliminated.

We are located on the marginal line forming the boundary between that perishable world and the realm of the Absolute
(Vaikuntha). All speculations involving any reference to the phenomenal world will cease if we could reach the marginal
line. So long as we happen to be engaged in the quest of the principle of non-cognition we are led to think that we
might escape the clutches of our evil lot on the cessation of the separate existence of object of knowledge, act of
knowledge and knower. The goal to which such a proposition leads is devoid of both categories, there being no
reference either to the phenomenal world or to the realm of the Absolute in such a goal. The composite position of
knower, knowledge and object of knowledge is evolved from the marginal power. It forms one of the perishable
divisions of the Reality. In the marginal position we engage in diverse activities and are enabled thereby to experience
the existence of the worshipper, worshipped and act of worship. All of these are also not one but many. In common
parlance we say that one cannot serve many masters. When we try to serve the entities of this world we find ourselves
committed by such endeavours to the slavery of lust, anger, greed, infatuation, vanity, malice etc. If the object of
worship, the act of worship and the worshipper merge into one category a condition of intense maliciousness is found
to prevail as the sequel of such consummation which exists only in one's imagination.

Those who possess sound judgment declare that the activity of service has prevailed at all periods in the history of the
world. Every object is always found to be closely bound to every other object by the relationship of servant and master.
If any entity adopts on its own account the role of master it thereby falls into the evil condition of such activity.

Should we be worshippers of worshipped? There is a certain sect which is called "Baul" or insane. The Baul says, "I
am enjoyer. This home is for my enjoyment. This tenement is meant to serve myself".

There are two kinds of Bauls, householder Bauls and recluse Bauls. A number of Bauls renounce the world. They,
however, put on the garb of Krishna for the exclusive purpose of enjoying the world. They intend to become Krishna in
right earnest. Their point of view is that all other persons should place themselves body and soul at their entire
disposal.

Shri Gaursundar does not endorse the validity of such opinions. He says that the undifferentiated monistic view cannot
be considered as the real meaning of the Vedanta or of the Veda. He says that there are found three kinds of
propositions in the Veda viz. those regarding the nature of relationship, those regarding the practice of relationship and
those regarding the object of such endeavour. These different groups cannot be made to lose their distinctive
specification. Mahaprabhu tells us of the process of the evolution of power. He does not advocate any process of mere
confusion on one thing for another (Vivarta) as the explanation of the principle of evil.

The good old Vaishnava Acharyapada Shri Madhava says, "Vishnu Himself is the Ultimate Real Substantive Entity".
The seeker of the undifferentiated Brahman maintains that the featureless Great One (Brahman) is the ultimate
Principal. But this last is a proposition that can be put forward only by those who are themselves in the conditioned
state. In the state of freedom such consideration automatically ceases to be entertained. The Entity Who is the source
of everything, is Vishnu. We also notice that the formula (Mantram) saves us from the plight of mental speculation, that
we have to utter it at all times, and that in the pure state as well as in the state of defilement, in all conditions, he who
recollects the Possessor of the Lotus Eyes (Vishnu) is pure both internally and externally.

One is higher than another in proportion as his conduct is more in conformity with the requirements of the spiritual
standard. The Brahmana is the highest of all the Varnas for the reason that he has learnt to behave properly from the
Acharya i.e. one who practices the function of the soul and establishes others in the same. The Kshatriyas (military
class) are the protectors of mundane society. They devote themselves exclusively to politics. Those who have similarly
to busy themselves very much about knowledge of Brahman and worship of Godhead, have also very little time to
spare for other kinds of activities.

The life of the Brahmana is that of the beggar. It is the duty of society to serve and to help those whose sole profession
is to cultivate the knowledge of the Brahman. The Brahmanas also should obtain what they require by the method of
begging. If there is left any surplus on their hands over and above what they require for their own daily use they should
give it away to others as free gift. They must not accumulate anything as provision for the future.

In many places, as for instance in the Government census operations, the whole body of destitute beggars have been
put into one class with the Sadhus. If the ordinary beggar who is in want of necessaries be regarded as identical with
the Tridandi or Sadhu Bhikshu of the Bhagavata it amounts to a political or social travesty of truth.

The vagrancy act is not applicable to the bonafide itinerant preacher viz., the Tridandi Bhikshu. If the seeker of the
knowledge of Brahman has to find much time for getting his food and clothing, the margin of time left to him for finding
the knowledge of Brahman is unduly curtailed. It is for this reason that Manu has said that the whole world belongs to
the Barhmanas [sic] who are its real proprietors. This is perfectly true. Those who worship Godhead accept what they
require at any time by the method of meeting only the requirement of the moment. They entertain no anxiety with
regard to worldly needs. The society is under obligation to provide them with neither more nor less than what is
necessary for their cultivation of the knowledge of Brahman. The society which does not place itself under the guidance
of those who possess the knowledge of Brahman will sink down to the uttermost depths of degeneration.

The Brahmana, the Kshatriya and the Vaisya are the proper objects of worship of the Sudra. If in this world any one is
disposed to entertain any principle of superiority he must go by this rule. He who does not seek for the Entity Who is
the object of quest of the Brahmana, is landed into the thousand and one futile topics of this world, that are absolutely
different from the quest of the Brahman.

"The four Varnas with Ashramas sprang from the Face, the Hands, the Thighs, and the Feet of the Supreme Purusha
(Indweller). He who does not serve or fails to render due respect to the Purusha Who is the Lord Himself and the
source of all souls loses and falls from his possession."

The Face of the Purusha is the highest of all His Limbs, His Hands are next below His Face in the order of excellence.
His Thighs are lower than His Hands and His Feet are lower still. In other words, there is gradation of descent from the
higher to the lower, from the Face to the lower portions of the Form of the Purusha. In like manner the Brahmana is the
best of all; the Kshatriya is next lower; the Vaishya is lower than the Kshatriya; and the Sudra is the lowest of all. The
face is the best of all limbs. In the face are placed the brain, the seat of intelligence, and the mouth, the seat of speech,
(Kirtan). That Brahmana who devotes all this time to the chanting of the Name of the best of Purushas viz., Vishnu, the
source from Whom he has sprung, alone is properly a Vaishnava. The head performs the function of judging and
deciding. The Brahmana who is the brain of the society controls all activities of the hands and thighs of the social body.
It is the brain, the Brahmana, who tells the feet in what manner they should move. He tells them where to go and where
not to go. It is the Brahmana who tells them to walk on the plane of Krishna in the eternal realm. "It is the function of
the house-holder, the husband to betake himself to his wife at the due season. But My worship is obligatory on all."

If the community of the recluse Bauls proclaims, "We will indulge in the unchecked gratification of our senses by putting
on the garb of Krishna," or if the Baul who is addicted to domesticity thinks, "I will enjoy the pleasures of my home", it
may be asked how long it would be possible for a servant who belongs to this external word, by his own admission to
continue in such service. If the Brahmana does not serve the Supreme Lord Who is the source of all souls, if he does
not serve Him Whose eternal servant he is by his proper nature, he gradually sinks lower in the scale of his function,
suffering successive degradation in the respective conditions of Kshatriya, Vaishya, Sudra, Antyaja Mleccha and
others.

There is a certain class of persons who are devoid of ordinary common sense who say, "The function of the servant of
this world is the worst of all. We have, therefore, no intention of practicing any similar function in the next worlds. We
intend to be master, to be objects of worship." As if the transcendental realm is full of unwholesomeness and is tortured
by the triple quality as is the case with this world! If one is ignorant of the true meaning of "Vaikuntha" one is liable to
fall into this kind of poverty of judgment. He is apt to attribute and imagine the existence of the unwholesomeness of
the perverted reflected image even in the undisturbed substantive entity itself. Into that realm where there is no
principle of limitation, no question of evil, where there is only unmixed good, it is not our duty to carry from here
anything that is productive of evil. The sun is a luminous self-revealing entity. It is not necessary to carry any lamp to
the sun.

There is a popular tale to illustrate such misconceptions. A certain Boatman was troubled by the idea that the operation
of pulling at the cord for towing his boat was a miserable job involving great hardships, inasmuch as it required him to
trudge painfully along most uneven ground over thorn and brambles which ofter [sic] stuck into the bare soles of his
feet. Therefore, if he could manage to get rich somehow he would be in a position to tug at his cord by bestriding quilts
and mattresses which he would take care to spread over either bank of the river. The boat-man of the story was so
foolish that he intended to carry all the miserable pursuits of his poverty-stricken state into the condition of affluence.
The consideration that if he could get rich it might not be necessary for him to tug at the cord at all would not penetrate
his foolish pate. Those persons who are bent on journeying to the transcendental realm laden with all the superstitions
and material judgments of this world, who are anxious to transport their sense-ridden logic to the transcendental realm,
who choose to imagine that in the realm that lies beyond this world there can be any scope for the unavoidable slave
mentality of this world or any form of service which is in any way characterised by the factors of the unwholesomeness
of this world, are indeed as stuipid [sic] as the foolish boat-man of the story. The function of the servant that prevails in
the realm of the Absolute, the servitude of the soul in the state of freedom from the fetters of material bondage, is the
natural condition of the soul i.e., perfect subordination to his own proper nature (Swadhinata). By such servitude even
unconquerable Godhead himself is subdued - the supreme Lord of all Lords becomes our own.

A narrative in the Upanishads runs as follows: Once upon a time Indra on behalf of the devatas and Virochana on that
of the asuras, repaired to Brahma for the purpose of learning about the nature of the self. Virochana was led by
observation of the reflected image to suppose that his external gross body was the soul. Indra without being in a hurry
like Virochana, set patiently about the quest of the words of Brahma. His patience was rewarded by making him
acquainted with the real nature of the eternal entity viz., the soul who transcends the physical body and mind. The
madness of those who direct their intellectual expedition to the external cases, is what is called asura judgment. The
war between the devatas and the asuras is going on at all times. By the mode of worshipping (upasana), of devotion
(bhakti) the suras were enabled to realise Vishnu as the Best of all entities. When the evil propensity of transgressing
against Vishnu made its appearance the non-daiva mode of judgment engulfed the faculty of pure consciousness of
the soul (jiva). When man becomes excessively addicted to the needs of the non-self he sets himself against the
worship of Vishnu. Then man falls even lower than the status of the devatas. The devatas also offer opposition to the
worship of Vishnu. They are apt to think that the asuras are their rivals to frustrate their own attempt of becoming
Vishnu. The denizens of the realms of Satya, Mahas, Jana and Tapas are higher in the scale of creation than the
devatas who are addicted to the pleasures of the realm of Svah, for the reason that the residents of those higher
realms belong to the community who have renounced the pleasures of the flesh.

According to the judgment of ordinary people Vishnu is only one of the devatas and the other devatas do not derive
their powers from Vishnu. If Vishnu is regarded as only one among the devatas such a view gives rise to the cult of the
plurality of gods, or polytheism, henotheism (panchopasana) and pseudo-latitudinarianism in effect propose nothing
short of ultimate and complete merging in the One viz., the Brahman, of becoming indistinguishable from the Brahman,
by breaking all devatas. Persons who are so disposed have a conviction, which they have had prior to the
commencement of the process of worship, that the Object of their worship is devoid of all distinctive status of His Own.
In other words they seek to prove that there is no need of worshipping Godhead at all. Let us, these creeds say in
effect, by way of sheer hypocrisy insincerely admit, for the time being, a process of temporary worship and the
temporary objects of our worship. They are led to judge in this manner by their previous bitter experience of this world,
in order to escape the bad consequence of committing themselves for good to any position which is likely to undergo
change in the future. Shrimad Bhagavatam has the following shloka which inculcates the method of being saved from
such difficulty: 'Constant and unforgetful devotion to the lotus Feet of Krishna diminishes all evil and fosters our good in
the shape of purification of the ego, attachment to the Supreme Soul and Knowledge attended with distinctive
realisation of the Truth and consequent aversion to the phenomenal and the transitory'.

To be subject to lust, anger, greed, infatuation, vanity and malice is to be in the evil condition. To be opposed to
Krishna and His devotees is to lapse into evil. By attaining to the constant recollection of Krishna alone is it possible to
be delivered from evil. If the spark of fire of the recollection of Krishna once flashes on the track of memory, or in other
words, if the realisation that I am the eternal servant of Krishna, is once aroused, it sets on fire the whole refuse-heap
of evils and burns them to ashes.

If one says even once, 'Krishna, I am Thine', "Krishna delivers him from the bondage of the limiting Energy (maya). If a
person chants the Kirthana of Hari in every way it is only then that he can cease to seek honour for himself, can render
due honour to every one and be humbler than the blade of grass. In the verse regarding 'Humility greater than that of
the blade of grass' the word 'constantly' means undiverted chanting of Hari without offering any opportunity to the
operation of lust, anger, etc. A person who is subject to lust, anger, etc., does not possess the utmost humility which is
greater than that of the blade of grass and even if he has a taste for limited material enjoyment he is never humbler
than a blade of grass. Utmost humility, greater than that of the blade of grass, is the characteristic only of him who is
unceasingly given to the quest of Krishna i.e., addicted to the uninterrupted and mellowing process of the agony of
loving separation from Krishna.

'By constant listening to and reciting the deeds of Krishna with faith and reverence Godhead enters the heart in no very
long time.' The empiric truth available in this world has a certain characteristic of relativity. The truth that manifests itself
in the relative function is not the unalloyed Truth. The service of the Supreme Soul is not service of matter. Krishna
alone is the Object of our constant supreme service. Perform always the chant of Krishna; of His quality, of the
distinctive personality of His servitors, of His Pastime. The lotus feet of Shri Gurudeva, who advises us to do so, alone
should be the constant object of our worship in every way. He is the eternal associated counterpart of Godhead.
Vaishnavas who serve Shri Guru are objects of our worship.

There are many persons who profess the opinion 'I am the Brahman' by a distorted interpretation of the famous
Scriptural text. They do not practice the forbearance of accepting the comprehensive interpretation of the mantram of
the Shruti. We can easily cross over the impossible expense of the Ocean of Maya if we take hold of the support of
devotion, and can do so only by such submission. The only method that is open to us for gaining our destination is to
follow in the footsteps of those great souls who have preceded us on the same path. They are our only Pole Star on
the path of spiritual endeavour. Those great souls of former times are possessors of the true knowledge which is
attended with spiritual love and detachment from the world. The heart that is brightly illumined by the pure spiritual
essence, bears the name of Vasudeva. It is only in such a heart that knowledge dawns, i.e., the Personality of the pure
cognition Vasudeva, super-knowledge or spiritual love and detachment from the world or, practice of devotion in the
stage of endeavour, manifests itself. We can get across this realm of un-reason by acting up to such a decision. The
word 'Tamas' means 'Mayavada', -- the impure enjoyment approved by the professors of Utllitarianism [sic]. The
Sannyasins of the triple staff (Tridandi) ensure their progress in the direction of Truth by accepting the above mode of
judgment. Mankind will be assured of progress on the path of spiritual endeavour by acceptance of the triple staff of
renunciation and being thereby enabled to join in the chant of the Tridandi Bhakshu of the town of Avanti of the
Bhagavata: "Adopting this unceasing attachment to the Supreme Soul, worshipped by the former great souls, I shall
get across this abyss of gloom, which is extremely difficult to cross, by serving the Feet of the Bestower of Salvation."
[6]

Krishna is the sole real Object of worship. He is the only Object of worship of all entities that can or will ever be. He
attracts His devotee for the purpose of serving His servants. If the function of my mind takes the direction of the service
of any other entity than that of the best of the servants of Krishna it should be impossible to find such another fool as
myself. He who serves all those who wish to serve Him, is verily that Entity Who has no limit, Who is the Ultimate of the
ultimate of ultimates and the Cause of the cause of all causes.

The Ultimate Reality Krishna has been called Swayamrupa, "Beauty's Own Self", by obtaining portions of Whose
Beauty His servants have become most exquisitely beautiful. The community of the servants of Krishna regard the
beauty of form as an offering for His service, by means of which the Divinity is to be served. No beauty is comparable
to a millionth part of the Beauty of Krishna. When we endeavour to approach Krishna by way of service we have to be
possessors of beauty and are actuated by the desire of beautifying ourselves. Then arises the process which is called
Abhisara (i.e., proceeding to the secret place of assignation). There are two kinds of Abhisara viz., (1) the sukla or
white Abhisara and (2) krishna or dark Abhisara. The Gopis (milk-maids) run to Krishna by one method when the moon
is risen, by the other method when the moon does not shine. There is the same secret expedition for the quest of
Beauty, of the Good Quality of distinctive individual servitude, or Pastime.

Krishna is Beauty Himself and Shri Baladeva Prabhu is Krishna's Own Manifest Self.

'The soul is not realised by one who is without the support of Divine Power, neither by austerities, nor again by the
avoidance of all ceremonials. The enlightened person who endeavours to attain to Him by these methods enters the
realm of the Brahman'.

'The lotus Feet of Nitai (Nityananda) are most refreshingly cool like crores of moons. The shade of His Feet relieves
from the scorching heat of the world. Leaving out Nitai Who is so merciful, one must not have Radha Krishna. May we
ever hold firmly to the Feet of Nitai?'

Nitai is real Manifestation, but not real beauty. He is not omnipotent or strong by the help of any other entity. It is not
possible to separate Omnipotence from Him. He is not devoid of power. The power of Baladeva is the distinctive power
of Himself, the Manifestation of Krishna's Own Self. Although in Baladeva the proprietorship of power is predominant
He still belongs properly to the category of Divine Power. Baladeva is just next to Krishna in the category of object of
worship. In the Maha-Vaikuntha He is manifest as Vasudeva, Sankarsana, Pradyumna and Aniruddha. The topics of
the fourth dimension lie beyond the three-fold specification of the linear, superficial and cubical magnitudes of this
world. The topics of the fifth dimension are still higher. They are such words as flow from the Flute of Shri Krishna. 'He
is the same beloved Krishna with Whom I am united here in Kurukshetra. And Myself also am, indeed the Radha. This
is the very same bliss of our meeting with one another. Yet My mind is longing for the woodlands on the sloping banks
of the Kalindi with the fifth-scale music of the sweet Flute playing in the heart of the groves'. [7] The Entity Narayana
who is the conglomerate of the four-fold expansion of Shri Baladeva as Vasudeva, Sankarsana, Pradyumna and
Aniruddha, abides in the Maha-Vaikuntha, being the Primary manifestation of Baladeva. There is associated with Him a
certain process which bears the scriptural designation of Vyuha. The object of worship has a five-fold nature of His
own. Those who are well-versed in the subject of the five-fold need know all these matters. We cannot obtain real
enlightenment from any one who is ignorant of the five-fold need. One cannot perform the function of the Guru if he
does not possess the knowledge of the five-fold need.

Archavatara: -- This is of eight kinds. The Archavatara (descent in the form of the Archa or Visible Object of worship)
makes His appearance in the world for the purpose of bestowing His mercy on unfortunate souls like ourselves i.e., on
those who possess a stupid judgment. Krishna manifested His Divine Pastimes in this world in the Dwapara Age. But
that age is long, long past. Unfortunate souls that we are, we were not privileged to come into the world in that period.
We could not obtain the sight of Krishna for this reason. We do not know anything about Krishna. But what an amount
of good the Archa of Krishna has been doing to us. This Archa is of all time. We are having the sight of Krishna even
by being born after an immense interval of time. Appearing in the form of the Archa Krishna has been arousing the
serving impuse [sic] of our souls.

Antaryami: -- Godhead is present in every single entity formed of His marginal and deluding potencies, in the form of
internal Guide (Antaryami) and is regulating us from within. 'Iswara (Ruler, Regulator) abides in the heart, O Arjuna,
causing the movement of all entities, set on these bodily appliances contrived for the purpose, by His deluding potency.

Vaibhava: -- This term points to the causal Appearances of Divinity for specific purposes. 'Whenever the proper
function of souls is tainted, O son of Bharata, and unspiritual conduct comes to prevail, I cause the Appearance of
Myself on every such occasion'. This and other Shlokas of similar import point to the Descents in the different ages.

Vyuhu: -- The four Vyuhas viz., Vasudeva, Shankarsana, Pradyumna and Aniruddha are one and the same Entity. By
the sight of one quater [sic] the whole integer is seen. The estimation of this world is that based on the view of one
quarter of the whole. This is partly intelligible by the Science of Trigonometrical Mathematics of the sphere. We can
also nnderstand [sic] the degree of fulness of service of the servitor and the subjective psychology of the Object of
worship.

Paratattva: -- Vasudeva is the transcendental Entity. Baladeva is the super-transcendental Entity. The Ultimate super-
transcendental Entity is Krishna. Vishnu is the principle of the Prime Source of the Phenomenal world. He is
comparable to the milk and Rudra to the curd. Curd is milk turned sour from its natural wholesome state, by the action
of an acid substance. Vishnu is essentially incapable of transformation or perversion. The nature of Rudra corresponds
to the perversion that has arisen in my deluded idea of Vishnu. If we ascribe transformability to Shri Vishnu, the
particulars of such an ascription of the idea of the original non-transformable entity are to be attributed to the mutilated
or distorted form of my defective conception of Vishnu brought about by this process which is the exact principle
involved in the representation of Rudra.

Brahma: Brahma is a reflected form of the Divinity analogous to the reflected image of the sun in different crystal
receptacles. 'Just as the sun makes his own energy be manifest to an extent in all the shining stones, in the same way,
in the case of Brahma and his power in regard to this mundane world, it is Govinda Whom I serve. Govinda is the
Primal Person Whose reflected form is Brahma".

Surya: The sun travels along his orbit through the twelve signs of the zodiac. He is the form of a Sura or Deva. Time is
his extraneous manifestation. 'I bow to the Brahman of inconceivable manifested form devoid of all quality, being
quality's ownself, the form which is the support of all this world'.

Ganesha: He is the destroyer of all dangers and difficulties. The reader of the Lalitavistara is aware how powerful was
the rule of this leader of the masses at one time in this land of Bharata. Ganesa is the giver of success of the utilitarian
activities of the world, the object of worship of the Vaishya community who concern themselves with economic pursuits.
In the sphere of the Vaishyas the function of the demos, the views of the masses or common run of the people,
possesses the prevailing force.

Vishnu: Vishnu is untransformable. He is all-pervasive. He is Lord of the limiting energy. He is not served by the
enjoying aptitude of the individual soul. The other devotees, who wield power over this world, are worshipped by the
ideas that are conducive to material enjoyment. But the judgment of those who covet the worship of Vishnu, is
expressed otherwise. 'I have carried out the evil commands of lust and the other impulses of the senses in every way
and at all time. But those masters have proved inexorable and have not been nullified by pits, or satiation, towards my
sufferings. Lord of the Yadus, I have only just now found my better judgment and having renounced their service
altogether have come to Thee, the Refuge Who frees us from all fear. May Thou employ me in Thy service'.

The meaning of the word 'atman' is rendered as 'Hari' by virtue of this qualities of 'extension' and 'maintenance'. The
atman or the individual soul, is part and parcel of the Supreme Soul. Hari is the part and parcel of the Supreme Soul.
Hari is the Supreme Soul. The world literally means the double function of the Godhead viz., those of creation and
maintenance even as the mother nourishing her child. The nourishing function of the mother is, as a matter of fact, a
tiny distorted reflection of the Function of Hari. Vishnu or Hari, Whose Form is made of spiritual essence, is the Deity
Who presides over the function of continuance or existence which is distortedly reflected in the state of temporary
existence intervening between the acts of creation and destruction in this world. All entities are nourished, none are
destroyed, by the Supreme Soul. The function also points to expansion, the other coordinate activity of the soul
denoted by the literal meaning of the word 'Atman'.

The Shruti says: "The jiva (i.e., the individual soul) is a tiny entity as tiny as the hundredth part of the breadth of the tip
of the hair. Know that he is very small in magnitude and also unlimited'. In other words the jiva-soul (jivatma) is an
infinitesimally small particle of the Cognitive Potency. But he is unlimited by being of the essence of the Plenary
Cognition. All those qualities that inhere in the Plenary Cognition are also present in the jiva-atman in an infinitesimal
measure. Whatsoever is there in the plenary entity is also present in the tiny soul. But Plentitude is not tiny, the Integer
is never a fractional part, nor a fraction of a fraction, nor a fraction of a fraction of a fraction. In many places in the
Scriptures the Supreme Soul, Paramatma, is referred to by the term 'Atman'; and the jiva is also often referred to by the
word 'atman'.

The word 'jijnasa' means inclination to know. The inclination to know about the atman precludes the inclination to learn
about divisible entity or fragmentary time. The discourse has in view the whole entity and time in all its fulness. The
word 'atman' implies that the entity bearing the name is in a position to fully maintain himself. That which is not able to
maintain itself cannot be termed atman. The term atman is used in this sense irrespective of his great or small
magnitude.

Knowledge is located mid-way between the knower and the object of knowledge. Unadulterated knowledge occupies a
position that is intermediate between the knower, whose exclusive function is to know, and the object, whose exclusive
function is to become known to such knower. If any third function happen to intervene there can be no such thing as
pure knowledge. That from which knowledge is obtained, that which supplied the proof of the reality of the cognitive
function, can be one of three categories. It may be either pure cognition, a mixture of cognition and non-cognition, or
non-cognition. If there intervene any non-cognitional entity in conjunction with cognition, it is mixed cognition.

'Achit', or non-cognition, is the opposite of the conscious principle. When the object of knowledge is achit (non-
cognition) and the knower is a mixture of cognitional and non-cognitional elements the knowledge of such knower
constituted of cognitive and non-cognitive elements is knowledge of achit (non-cognition). In such a circumstance the
function of pure cognition is dormant, resulting in the consequent dormant condition of the recipiency of pure
knowledge. If the object of knowledge were in possession of any cognitive potency it would have made some use of its
free initiative.

When inquisitiveness regarding the nature of the 'atman' or the question 'Who am I?' is asked by the conditional soul
he can obtain by way of response only knowledge which is a mixture of cognitive and non-cognitive elements. This
must be so because in this case that by whose means the enquirer is to know viz., his knowing aptitude is shrouded in
a gross and subtle covering which has imparted to it the condition which is a mixture of cognitive and non-cognitive
elements. If the knower as well as the object of knowledge are both of them pure cognitive entities only then can there
by any complete knowledge. If the knower happens to be more or less in contact with the external world then
knowledge which is more or less of a mixed quality, can alone be attainable.

The supreme 'Atman' (Paramatman) and the 'Brahman' are one and the same Entity. The nature of the Brahman
implies non-duality and greatness. The distinctive characteristic of pervasion of the Universe, that is found in the
Supreme Soul (Paramatman), is absent in the Brahman. Each and every limited entity produced by the Material Energy
is devoid of the essential characteristic of the 'Brahman'. No limited conception is to be attributed to the unlimited
Brahman.

Both the mundane and transcendental functions are located in the conception of the supreme Soul (Paramatman). The
limiting principle is left out in that of the Brahman by the theory of the non-potency of the Absolute. The Supreme Soul
implies the consideration of mundane and spiritual potencies. When the non-potent Brahman is regarded as the
Absolute it results in the destruction of the quality of distinctiveness represented by the specific existences of seer,
seeing and seen. One aspect of the greatness of the Absolute is non-distinctiveness devoid of all distinctive
manifestation; the other aspect is that of the Possessor of the Plenary Potency full of distinctive manifestation.

Seekers of the Truth are divided into two classes. One of these maintains that they did not possess any knowledge
previously and that their knowledge had a subsequent beginning. The other class will continue to know till the process
of knowing itself automatically ceases at the long end. By the term 'Seeking to know the self' is implied positively the
desire to know about the self and negatively the desire to know about the non-self.

The non-distinctive view of the Brahman expresses only the absence in the Brahman of the qualities of this world. The
professor of the distinctive view declares that the non-distinctive view itself is also one of the infinity of the specific
features of the distinctive manifestation viz., the conception of the absence of all mundane distinction. The concept that
underlies the view that takes into consideration the simultaneous presence of the non-distinctive and distinctive
aspects of the Entity is that of the Oversoul or paramatman.

The Oversoul according to the latter view is the comprehensive vast cosmic form as opposed to mere non-distinctive
existence. The aphorisms of Patanjali such as: 'Or by enquiry about Iswara (Ruler of the *Universe)' 'Yoga is
suspension of the faculties of the receptive organ of consciousness,' embody a process of thought that is somewhat
different from the view that professes the non-distinctive nature of the Brahman. By those aphorisms the falsity of all
entities on the basis of a theory of illusion has not be admitted. The view of the potent oversoul also betrays the
admission of the internal, marginal and external potencies of the substantive Entity. The consideration of relationship
between the living organism and its incorporated limbs involves the recognition of ownership of the limbs by the
organism. Limb and organised body, form and possessor of form, potency and possessor of potencies are correlated
pairs the first terms supplying evidence of the existence of the entity denoted by the second. The substantive entity is
one, its potencies are numberless. The view of the non-potent Brahman which does not recognise any distinctions as
within the identical entity, within the same class, as between different classes or between knower, known and
knowledge, is located at a long distance from that of Patanjali.

A certain number of persons think that the cessation of conception and perception should be the objective. In the
period subsequent to that of Shakya Singha the view of absence of cognition i.e., imponderable material principle, and
still alter that of the finality of non-distinctive cognition, have become current. This last asserts that non-differentiated
cognition alone survives while the distinction of seer, seen and sight passes away.

The Oversoul in His unity is an extended Entity, the incorporated fractional parts are small in magnitude. In the external
potency there is present the aptitude for being affected by time, such disruptive characteristics being incompatible with
the principle of unity. The internal potency presents the characteristics of permanence and wholesome integral
differentiation. In the exoteric potency there is misery, in the esoteric potency everything is unmixed perfection.

If we give up the non-cognitive element, if we abandon the consideration of even the subtle mental body, we arrive at
the view of pure cognition and are no longer influenced by the power of the exoteric potency. But when we proceed to
join to our thinking the gross and subtle bodies, we are made aware of the mixed existence compounded of the
principles of cognition and non-cognition and of those considerations that underlie the process of Hata-Yoga on the
path of fruitive material activity or that of Raja-Yoga on the path of speculative knowledge. By these processes we are
instructed in the views of a final principle of truth that is compounded of cognitive and non-cognitive elements.

When God is actually realised the tiny particle of unmixed cognitive potency finds himself attracted by the Plenary
Cognition. The relationship of incorporation or externality in regard to the potency of the substantive Entity, then
becomes noticeable. The elements that are made of the measure of mundane quality produce the numeruls [sic] one,
two, many. Difference of seer, difference of the seen, difference of sight, vision of plurality, many images of the one
entity reflected in many mediums, make their appearance. In the realm of the inner potency all things displaying a unity
of significance, the numerals 1, 2, 3, 4 indicative of diversity do not express any mutually contending relationship. The
eternal diversity of the realm of the inner potency is not characterised by the qualities of mutual opposition,
changeability and destructibility. Temporariness or destructibility is not the proper nature of the eternal natural function,
is not the proper Nature of Vishnu, but only the semblance of the spiritual, fashioned by the limiting Energy of Vishnu.
In this world the different things are perishable. They are not definable by the term soul or self. They are non-soul,
ephemeral.

The individual soul is not non-soul. The atheist says that the individual soul is non-soul. The theist says that the
individual soul is an eternal, spiritual entity, is an unadulterated cognitive entity in his own nature, is akin to the potency
of the Plenary Cognition in a small measure is eternally subordinate to and overruled by the Plenary Cognition.

Godhead possesses one variety of limbs that are internal and another variety that are external. In the external limb the
full Cognition is obstructed, there is the aptitude of being affected by time. This mundane world had sprung from the
external limb. In this world everything is on the move. Every mundane entity evaporates like camphor. There prevails
the quality of changeability in this world. The child grows into a young man, then old age comes, then he falls a victim
to decay and death. Man is led to different strata of the mundane existence by the impulse of his desires, he is born in
the womb of his mother, through semen and blood. It is our duty to enquire about the nature of our real selves. It is not
our duty in this life to engage in the question of the non-self. We have the following in the second chapter of the Gita:
'As a man puts on different and new clothing by casting off his old worn-out apparel, in like manner the in-dweller of the
body is born in another new body giving up his old worn-out corporeal frame. Weapons do not pierce the soul, fire does
not burn him, water does not drench him, nor does wind dry him up. The soul is incapable of being cut by any weapon.
He is permanent, free to inhabit any form, unchangeable in his essence and quality and ever-existent.'

In the Seventh Chapter of the Gita there occurs the following: -- 'My other and different nature consists of solid, liquid,
gaseous states, heat, space, mind (Pradhan -- material principle subtler than space), intelligence (Budhi - prime
material principle) and the ego (Ahankar). All this is secondary. Know that My Supreme Nature is different from this.
The Potency that is the source of all individual souls who lord it over this world is constituted of My Superior Essence'.

These and other similar Shlokas give an account of the nature of the individual soul. The jiva soul possesses a certain
character when he is in the conditioned state. He has a different character when he is freed from the bound state. He
displays a third different nature when he is marginally situated showing an aptitude for both bound and free states. This
may be illustrated by the analogy of a gnomon whose opposite sides bear different designations.

When I desire to be dressed up as 'master', to lord it over others, I become subjected to Physical Nature and profess to
be an exclusive Monist, (Mayavadin). The Buddhists are materialistic Monists. The Mayavadins who profess to follow
the Scriptures are designated masked Buddhists as they rely on the evidence of their senses and assume an overt
attitude of challenging controversy.

The harmonious adjustment of all differences on the spiritual plane is based on the correct form of Monism
(Suddhadwaita). Shripad Shridhara Swami professes the principle of correct Monism. Those who profess the doctrine
of exclusive Monism (Kevaladwaita) endeavour to misinterpret the correct monistic views of Shridharswami in terms of
their hybrid principle. This motive of the undifferentiated Monist is dishonest. Sarvajna Muni promulgated the doctrine
of correct Monism many centuries before the time of Shankaracharya. His native village is Kalayanpur in the District of
Madura. Correct Monism was distorted in course of time into the form of exclusive Monism which subsequently
attained the position of predominance by the contrivance of a wise providence for confounding the atheist. There has
even been an attempt to confuse the popular judgment by identifying Sarvajnatwa Muni, who lived after the time of
Shankara, with Sarvajna Muni by the method of deliberate manipulation of evidence.

Inasmuch as unwholesomeness in the shape of a doctrine of pervertibility would tend to be prominent if the theory of
the jiva being a constituent part of the substantive Reality Himsslf [sic] as found in the writings of Shri Madhavacharya,
were accepted. Shri Gaursundar has approved the doctrine of Shakti (Potency) as propounded by Shri Lakshman
Desika. That this world is not the perversion of the Substance but of His extraneous Potency, has been stated by Shri
Gaursundar. The theory of the followers of Jesus Christ that jiva has been created by God within the limits of time, is
unsound. The jiva is a differentiated part of the potency of the substantive Reality. In jiva there are present
simultaneously the qualities of permanent and temporary existences. All the eternal substantive qualities are present in
the inner Potency. The triple qualities of sattwa, rajas and tamas are to be found in the external potency or mundane
Nature. The pure sattwa (cognitive existence) is eternally present in Vishnu, the Ocean of blessings in the shape of all
permanently existing qualities. In Him there is no conditioned state. This world which is a product of the triple mundane
qualities of sattwa, rajas and tamas is characterized by the conditioned existence. The mundane qualities of sattwa,
rajas and tamas are mutually dependent categories.

'All activities in this mundane world', says the Gita, 'are performed by mundane nature (Prakriti) by means of the triple
qualities. The conditioned state blinded by the principle of mundane egotism (ahankara), chooses to regard himself as
master'. [8] The principle that is diametrically opposed to the mundane world, which is the product of the triple qualities,
is that of inaction or the state of deep slumber covered by the theory of non-differentiation. 'I slept at ease'. 'Easy sleep'
is retainable by one's memory. A person is conscious of his ego even during deep, easy sleep; otherwise there could
be no remembrance of such happy slumber. There is a similar state when a person can remember and give out
experiences of his previous births.

'The state of error is traceable to the misconception that the soul is identical with the physical body'. The conviction that
this gross physical body is myself is the cause of mistaking one thing for another. 'I am this physical body which is
liable to be damaged by time, -- I have been scolded by such and such persons - these and such-like statements are
applicable to the relationship of the gross and subtle physical bodies.

The real unalloyed 'I' has no beginning nor end. I am neither the gross physical body, nor also the mind. I am not the
mind that changes when the morning changes into noon and noon into evening. I am not the mind which is sometimes
cheerful and at other times miserable.

That conception of the truth that undergoes change is a function of the mind. That consciousness which is capable of
getting mixed up with the non-conscious, is a product of the marginal Potency. What a wickedness it must be for one
who is a product of the marginal potency to entertain the idea that he is himself the possessor or regulator of power. It
is such persons who are referred to by the shlokas of the Gita viz., 'prakriti Kriyamaanaani...', Iswaroham...', etc.

Just as paddy stalk is really quite different from shyama grass and it is necessary to weed out the latter, in exactly like
manner spiritual consciousness is substantially different from non-spiritual, and it is no less necessary to get rid of the
latter. Those persons who profess the compatibility of the claims of the spiritual with those of the nonspiritual are apt to
imagine that association with saint and with sinner, paddy-plant and shyama grass, devotion and aversion to Godhead,
are one and the same thing.

The theory that professes compatibility of the spiritual with the mundane is, indeed, a perversion due to Illusionism. The
Illusionists (Mayavadins) profess with the lip that they admit the existence of all entities. But as a matter of fact they
disown the existence of Godhead Himself. They do not admit the Eternal Name, Form, Quality, Activity and
Individualities of the servitors of the Divinity. They manufacture the processes of anthropomorphism by attributing to
Godhead conduct that is applicable to humanity, and conversely support the notion of apotheosis by imagining the
possession of Divine Power by mortal men. By these silly methods they seek to bedaub with mundane impurity the
substantive Reality who is the Fullness of Existence, Cognition and Bliss, by discarding the Eternal Sacred Name,
Form, etc., of Godhead. Zoo-morphism which attributes Divinity to lower animals, is also a concoction of these people.
All of them are worshippers of Idols (butparasth.).

Real Rama-Nrsingha-Varaha-Matsya Kurma etc., are Narayana Himself waited upon by all His distinctive Divine
Paraphernalia, -- Each with His Own Eternal Divine Name, Form, Quality, Infinity of individual servitors, and Activity.
Each is Lord of the Deluding Potency, all of them being Transcendental Vishnu-Personalities. Every one of them has
His own eternal Vaikuntha (Absolute Realm). They descend by Their causeless Mercy at Their own sweet Will to the
world of limitations from their own Vaikunthas in order to manifest Themselves to the jivas inhabiting this mundane
world, by remaining fully in Vaikuntha and maintaining in tact Their unconditional immunity from all regulative
principles. They are not the categories of the objects of worship or heroes of the professors of anthropomorphism,
apotheosis, zoo-morphism, idolatry, latitudinarianism that seeks to include spirit and matter in a common category, or
illusionism.

The fancies, hypocrisies, pretences of worship, of those who affect to make no categorical distinction between spirit
and matter, like unto the futile endeavours of the demon Ravana in his abduction of the mundane duplicate of Divine
Seeta, can never touch the fringe of the Divine Category of Vishnu Who wholly transcends all limiting attempts. Those
who possess the knowledge of the soul offer their eternal worship to the Divine Person Who is Eternal, Real and
Indivisible, who manifests Full-Existence, Full-Cognition, Full-Bliss, and who has His Eternal Name, Form, Quality,
Activity, and distinctive Servitors. Such "Knowers" discard all impurities of this extraneous world, and turn their eyes to
the Eternal.

The Illusionist (Mayavadin) cherishes the evil aptitude of attributing, or carrying, to the Divine Personality the limited
unwholesome concepts of this world. The intoxication of his illusion never quits its hold of him. Even when he engages
in the worship of Divinity Himself the blunder of confounding the Divinity with limited entities puts in its appearance. It is
for this reason that the Mayavadin (Illusionist) attributes the quality of unwholesomeness to things pertaining to the
Divinity and fancies the Eternal Name, Form, Quality, Activity and servitors of Godhead to be products of physical
nature. A few even among the worshippers of Christ have supposed the chain of our Pauranic religious teachers to be
apotheosists or zoo-morphists. Such an attitude is due to absence of full consideration and careful study of Hindu
theology on their part.

Real Sanatan-dharma (eternal function of all souls) the religion preached by Shri Chaitanya is not what such persons
think it to be. The fundamental principle has been clearly expressed by an eminent follower of Shri Chaitanya. His
words are, "There is no worse blasphemy against Vishnu than to suppose that the Form of Vishnu is anything
mundane."

Vishnu is uninterruptible Cognition, Existence and Bliss. In this world of limitations there is a plurality of substantive
objective entities. In Vaikuntha there is One Indivisible Object of worship. In Vaikuntha there is no henotheism,
Polytheism or cathonitheism. Maxmuller has applied the term 'henotheism' to convey a part of the significance of the
process of worship known as 'panchopasana' (worship of five deities). Sadananda Yogindra has imagined an 'Ishwara'
(Ruler of the world) as being the aggregate of inexpressible unknowables starting from the conception of 'sat' (existent)
'a-sat' (non-existent). This ephemeral 'Ishwara' manufactured in the workshop of the imagination of Sadananda
Yogindra is never the Entity Who is Real Godhead worshipped by fully theistic persons. If any one imagines the God-
head as being different from the Possessor of all potency, or as a limited entity, such speculation will prevent the
realisation of Vishnu, the Entity of Indivisible Knowledge. There are many persons who are busy to reduce the
Supreme Entity to a principle devoid of all distinctive features. They are anxious to saddle the Supreme Entity with
restrictive speculations having their reference to the unwholesomeness of the limited concrete.

Shri Gaursundar says: "The Indivisible Cognitive Principle is Son of the Chief of Braja in Braja". In Absolute Cognition
there is no mundane dualistic cognition. "The apprehension of good and evil in the dualistic state, is wholly a
speculation of the mind. 'This is good, this is evil', all such knowledge is 'error'. The line of thought of those who
conclude the world to be unreal by depending on realistic speculation derived from the gross external environment, has
in view only the consideration of the outcome of our present limited perceptual experiences. Men are debarred from the
view of the Substantive Entity. They are spectators of the transformation of the Potency of the Substantive Entity. They
are receiving the opposite impression, due to the functioning of time. One particular thought suffers transformation by
the operation of other speculative currents. Whatever is sought to be circumscribed within the limits of conception,
tends to lose its entity. The process of incarceration within the four walls of limited speculation has engendered
numerous diverse mentalities in man.

There is eternal difference between Exclusive Monism and the Doctrine of Inconceivable Distinction-cum-non-
distinction. This difference is realisable in the religion of spiritual service of the Divinity. It is unjustifiable to attempt a
reconciliation of the eternal difference that separates the unspiritual realisation from the spiritual, the pure cognition of
the soul from the erroneous thinking of the non-soul. Such an attempt is opposed to the principle of service of the
Divinity.

In the philosophical literature of the School of Ramanuja we meet the consideration of the Potency of God-head,
categories being chit (cognition) a-chit (non-cognition) and Iswara (Rules). In the literature of Gaudiya Vaishnavas we
find the terms antarangaa (inner potency), Bahirangaa (outer potency) and Tatasthaa (potency of the line between the
inner and outer potencies). If the term chit (cognition) is interpreted in a thorough-going manner it cannot mix with achit
(non-cognition).
Sri Krishna As Guru
Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

[Excerpted from: Srila Bhaktivedanta Narayana Maharaja's Nectar Sprinkles on Australia]
Now we shall continue our discourses from Sri Caitanya-caritamrta. Yesterday I recited one sloka from the
mangalacaranam of Krsna-karnamrta by Srila Bilvamangala Thakura:
cintamanir jayati somagirir gurur me
siksa-gurus ca bhagavan
sikhi-pincha-maulih
yat-pada-kalpataru-pallava-sekharesu
lila-svayamvara-rasam labhate jayasrih

All glories to Cintamani and my initiating spiritual master, Somagiri.
All glories to my instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His
crown. Under the shade of His lotus feet, which are like desire trees, Jayasri [Radharani] enjoys the transcendental
mellow of an eternal consort.
[C-c, Adi-lila: 1.57]

Here he first offers his pranamas to Cintamani who directed him towards Krsna.

He then offers pranama to his diksa-guru, Somagiri.

Cintamani also means that the guru is cintamani (touchstone), because he gives us Krsna. And Krsna is actually also
his siksa-guru. How beautiful this siksa-guru is, with peacock feathers in His crown, with three-folds on His neck and on
His abdomen, and with a three-fold bending form. He sings so sweetly. His lotus feet are kalpa-vrksa, wish-fulfilling
trees.

His feet are like soft leaves (pallava) and His toenails shine very beautifully.

The tips of His toes are more beautiful than the rays of the moon (candrakirana).

The rays of His toenails are very fragrant. Lila-svayamvara-rasam labhate jayasrih. Jayasri means Srimati Radhika.

She gives Her heart, life and soul to Krsna. Offering Her life thousands of times over, She offers arati to the rays
coming from His toenails, and by this She feels the same bliss as if it were Her svayamvara.

What is the meaning of svayamvara?

Devotee: A marriage ceremony where you choose your husband.

Srila Maharaja: Not quite. I will tell you about the svayamvara of Krsna. Once Draupadi met all the queens of Krsna-
Satyabhama, Rukmini, Laksmana, etc.

at Kuruksetra. Draupadi asked the queens how they were so fortunate as to have gotten a husband like Krsna.
Laksmana then told the story of how she became Krsna's wife. She was the darling daughter of a powerful king, who
seeing her as an extremely beautiful and qualified girl, wanted to be sure to give her an equally qualified husband.

He placed a very high pillar in the earth and on the top of that he placed a spinning cakra. Above the cakra was an
artificial fish. The king promised the hand of Laksmana to the one who, while looking down at a reflection of the fish in
some water, could shoot the pupil in the eye of the fish with an arrow.

The world's champion archers were invited to attend: Krsna, Baladeva, Karna, Duryodhana, Jarasandha, Sisupala,
Bhima, Nakula, Sahadeva, Arjuna, and others.

Each was confident that he would marry the beautiful Laksmana. Bhisma also came; he was thinking that "if I will shoot
that fish in its pupil, then this girl will be married to Duryodhana." However, everyone of these archers failed in his
attempt.

Arjuna came forth very boldly, but his arrow only touched the tail of the fish.

Then Krsna stepped forward, and moved so swiftly that no one could see when He picked up His bow. He then shot
the arrow and He pierced the pupil of the fish's right eye. Laksmana told Draupadi, "I became overjoyed, and my
friends (sakhis) gave me a garland to place on my husband." To select a bridegroom from lakhs and lakhs 1 of suitors
is called a svayamvara, a tradition in ancient India.

At Laksmana's svayamvara there were lakhs and lakhs of men who were the sons of kings (raja kumaras), and
although they were very handsome and qualified, she had given her heart to Krsna, having heard His glories. When
Krsna shot the eye of the fish, her face glowed with happiness, her hair stood on end, she trembled and began to fall
as she gave a sidelong glance towards Krsna. And Krsna, Who is always searching for beautiful girls, glanced toward
Laksmana. Receiving this glance, she became so overwhelmed that she could not raise her arms to place the garland
on His neck. Her sakhis had to help her. She became so overjoyed that she lost external consciousness. This was the
happiness of svayamvara.

Similarly, Srila Bilvamangala Thakura explained that Srimati Radhika becomes overjoyed to serve the rays coming
from Krsna's lotus toenails. On the other hand, Srila Prabodhananda Sarasvati, Srila Rupa Gosvami and the Vaisnavas
in our disciplic line are not pleased to hear about Srimati Radhika serving Krsna.

Rather, they prefer that Krsna obtains His happiness by serving the lotus feet of Srimati Radhika. They want to see
Krsna praying for this opportunity.

Who is Krsna? Srila Prabhodananda Sarasvati writes: vamsi karannipatitam skhalitam sikhandam, bhrastam ca
pitavasanam vrajarajasuno, yasya kataksasaraghata vimurchitasya, tam radhikapascirami kada rasena 2. Once, as
Krsna was going to graze the cows, He saw Srimati Radhika in a beautiful grove peering at Him from the corner of Her
eyes. Srimati's eyes were crooked, like a bow shooting arrows of prema. From this, Krsna lost control of Himself. His
flute fell from His hands and His peacock feather fell from His head. He lost external consciousness and His body
trembled. Seeing this, Madhumangala nudged Him and asked, "O friend, what are You doing? Nanda Baba, Yasoda
maiya, and many elders are here. You can't behave like this in front of them." So Krsna immediately came to His
senses. So Srila Prabodhananda Saarasvati is praying, "I want to serve this Srimati Radhika. Her veil, fragrant from
contact with Her body, carries this fragrance to Krsna's nostrils, and upon taking it in, He loses all control."

The love and affection of Radhika is higher than that of Krsna. Although Srila Bilvamangala Thakura writes that Krsna
is superior, those in the line of Srila Rupa Gosvami, Srila Raghunatha dasa Gosvami, and Srila Prabodhananda
Sarasvati desire that Srimati Radhika be always victorious over Krsna.

So Srila Bilvamangala Thakura is praying to Krsna, his siksa-guru. What kind of siksa-guru? Caitya-guru. In His
pastimes, Krsna Himself comes as the siksa-guru.

For example, He became guru for Arjuna and the gopis. He is so merciful that prayers to Him will not go in vain. The
first duty of the devotees is to have faith in Him. Srila Bilvamangala Thakura and Srila Rupa Gosvami are examples of
those who possess such faith.

Srila Rupa Gosvami and Srila Sanatana Gosvami often discussed the glories of Sri Sri Radha and Krsna. On one such
occasion, Srimati Radhika noticed that it was already midday and that they had not yet eaten. She came to them as a
teenage girl (kisori) and said, "You have not prepared any foodstuffs today. Are you fasting? My mother has given me
some milk, rice and sugar. You should make ksira for yourselves." But neither Srila Rupa nor Srila Sanatana had the
time to make ksira, and so Srimati Radhika offered to make it for them. She brought some dry cow dung, and by Her
mere desire a fire was manifested. In a moment She made very beautiful, tasteful ksira, presented it to Srila Rupa
Gosvami and said, "Please offer this ksira to your worshipable Deity (ista-deva), then give some to your brother, and
then take some yourself."

Now, Srila Sanatana Gosvami began to wonder Who the girl was. He questioned Rupa, "O Rupa, have you prayed to
Radhika, requesting Her to come?" "No, I have not." "But She came and cooked for us. Taste this krsna-prasadam. It
could only have been cooked by Her."

As they each took some ksira, they wept uncontrollably and cried out to Srimati Radhika, "Now You have disappeared,
and our opportunity has gone. We did not offer obeisances or serve You. Instead, we have troubled You by having You
cook for us." Then Srila Sanatana Gosvami told his brother, "Rupa, don't do anything like this in the future."

How marvelous their devotion is. Try to follow in their footsteps. Remembering pastimes such as this, we should try to
serve the Divine Couple, Sri Sri Radha and Krsna.

Srila Krsnadasa Kaviraja has explained that diksa-guru is the rupa of Krsna and siksa-guru is the svarupa of Krsna.

Although both are equal, sometimes siksa-guru may be superior, and sometimes diksa-guru may be,
but all are liberated-uttama-adhikari.

Now he will explain Krsna's manifestation as bhakta:

isvara-svarupa bhakta tanra adhisthana bhaktera hrdaye krsnera satata visrama

A pure devotee, constantly engaged in the loving service of the Lord, is identical with the Lord, who is always seated in
his heart. [C-c, Adi-lila: 1.61]

Diksa-guru and siksa-guru are non-different manifestations of Krsna.

Bhaktas are also not ordinary. They are the abode of Krsna. They are the asana (seat), vasana (clothing), and sayya
(bed) for Krsna. Krsna can take rest in their hearts because their hearts are pure, free from worldly desires. In their
hearts there are no sufferings or problems-as in the hearts of Srila Rupa and Srila Sanatana. They don't want anything
from Krsna. Therefore He can take rest in their hearts and sleep very peacefully. The hearts of jnanis, karmis, and
yogis are full of material desires.

"O Krsna give me a very beautiful wife. O Krsna I have no son. O Krsna I want liberation (mukti)." But Krsna's pure
devotees don't want anything for themselves. Their only desire is for their bhakti to increase-to serve Krsna more and
more 3.

These six manifestations: Krsna, diksa guru and siksa guru, the devotees, the diverse energies, the incarnations, and
the plenary portions, are all Krsna Himself, but manifested separately for His pastimes (vilasa). They are bheda and
abheda-different and non-different. This is called acintya-bhedabheda-tattva.

Vadanti tat tattva-vidas, tattvam yaj jnanam advayam, brahmeti paramatmeti, bhagavan iti sabdyate. Krsnadasa
Kaviraja is explaining who is Krsna. Please read from Swami Maharaja's purport.

Devotee reads: Text: "Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is
called impersonal Brahman, localized Paramatma and the Personality of Godhead."

Purport: This Sanskrit verse appears as the eleventh verse of the First Canto, Second Chapter, of Srimad-
Bhagavatam, where Suta Gosvami answers the questions of the sages headed by Saunaka si concerning the essence
of all scriptural instructions. Tattva-vidah refers to persons who have knowledge of the Absolute Truth. They can
certainly understand knowledge. [C-c, Adi-lila, 2.1]

Srila Maharaja: Narada, Vedavyasa, Brahma, Sankara, and Sukadeva Gosvami are all tattva-vit; they know the
essence of the Vedic scriptures.

Devotee reads: They can certainly understand knowledge without duality because they are on the spiritual platform.
The Absolute Truth is known sometimes as Brahman, sometimes as Paramatma and sometimes as Bhagavan.

Persons who are in knowledge of the truth know that one who tries to approach the Absolute simply by mental
speculation will ultimately realize the impersonal Brahman, and one who tries to approach the Absolute through yoga
practice will be able to realize Paramatma, but one who has complete knowledge and spiritual understanding realizes
the spiritual form of Bhagavan, the Personality of Godhead.

Devotees of the Personality of Godhead know that Sri Krsna, the son of the King of Vraja, is the Absolute Truth. They
do not discriminate between Sri Krsna's name, form, quality and pastimes. One who wants to separate the Lord's
absolute name, form and qualities must be understood to be lacking in absolute knowledge. A pure devotee knows that
when he chants the transcendental name Krsna, Sri Krsna is present as transcendental sound. . . .

Srila Maharaja: Yes. One thing you can remember:

yaha, bhagavata pada vaisnavera sthane ekanta asraya kara caitanya-carane

"If you want to understand Srimad-Bhagavatam," he [Svarupa Damodara] said, "you must approach a self-realized
Vaisnava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Sri Caitanya
Mahaprabhu." [C-c, Antya-lila: 5.131]

Do not try to know about spiritual life only from books. Everything is in Vedanta, Srimad-Bhagavatam, Caitanya-
caritamrta, and in the books of Swamiji; but the knowledge is under lock and key. A very powerful lock and key.

Because we are not so qualified we will not understand the meaning simply by reading. Yaha, bhagavata pada
vaisnavera sthane. There are two types of bhagavata-grantha-bhagavata (sastra) and bhakta-bhagavata (Vaisnavas).
The grantha-bhagavata is under lock and key and the realized soul, bhakta-bhagavata will reveal its meanings.

By reading Sri Caitanya-caritamrta, Srimad-Bhagavatam, and Swami Maharaja's books in the association of superior
devotees, we can know their meaning and experience the ocean of rasa contained within them. Without the help of an
advanced Vaisnava one may read these books many times and, as we have seen, still fall down. Why? Without proper
association one is unable to take the essence.

Go to a bhakta-bhagavata. They are more merciful than Srimad-Bhagavatam, and under their guidance we can realize
the mercy of Srimad-Bhagavatam and Sri Krsna.

Otherwise it is not possible.

Try to listen attentively, and take this into your heart. Those who know this tattva, like Narada, Vyasa, Sankara,
Sanaka, Sanandana, Sanatana, Srila Rupa Gosvami, etc. have concluded that nothing is separate from Krsna. Nothing
is independent (svadhina). This is called advaya-jnana-tattva, and it is an essential fundamental truth.

Everyone is subordinate to Krsna-Baladeva and all other incarnations, all demigods and all living entities down to the
ants and grass. Maya is also subordinate. The only one fundamental truth is Krsna, and all others are subordinate to
Him. Is there a living entity in this world who is independent, in this or any other universe, or even in Vaikuntha or
Goloka Vrndavana? No; only Krsna is independent.

All that we see is a manifestation of His power (kriya-sakti). Srimati Radhika is the power of Krsna, and Laksmi is the
manifestation of Radhika. We jivas in this material world are also in Krsna, and this is called unity in diversity.

Those who are tattva-vit see this fundamental truth; that the Absolute Truth is Krsna. Srila Krsnadasa Kaviraja quotes
this verse from Srimad-Bhagavatam [1.2.11]. Those with jnana see this Absolute Truth as Brahman. What is that
Brahman? It is merely the perverted reflection of the rays of Krsna's toenail. It is without form, qualities, or pastimes.
Paramatma is a part of Krsna's sat and cit potency. He is a small fraction of Krsna; He is not independent. So Krsna is
called advaya jnana paratattva. Everything is in Him.

ete camsa-kalah pumsah krsnas tu bhagavan svayam indrari-vyakulam lokam mrdayanti yuge yuge

All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but
Lord Sri Krsna is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance
created by the atheists. The Lord incarnates to protect the theists.

[Bhag. 1.3.28]

Krsna is that Supreme Personality of Godhead, Supreme Personality of Absolute Truth. Srimad-Bhagavatam and other
sastras confirms this verse from Brahma-samhita: isvarah paramah krsnah sac-cid-ananda-vigrahah, anadir adir
govindah sarva-karana-karanam. "Govinda, Krsna, is the cause of all causes. He is the primal cause, and He is the
very form of eternity, knowledge and bliss." His manifestation is Baladeva Prabhu in Vraja. Baladeva Prabhu is non-
different from Krsna. Only the color is different-one white, one black.

From Baladeva Prabhu, Mula Sankarsana, Maha Sankarsana, Maha-Visnu, Karanodakasayi, Garbhodakasayi,
Ksirodakasayi, and Sesa have manifested.

So Krsna, the Supreme Personality of Absolute Truth, advents as Sri Caitanya Mahaprabhu, and His supreme power,
Srimati Radhika, comes as Gadadhara.

After Krsna's pastimes at the end of Dvapara-yuga were completed, and He returned to His aprakat (unmanifest)
Goloka Vrndavana, He began to think of the pure devotion that He wanted to distribute, even to the trees and creepers.
Only Krsna would be able to give this. The yuga dharma, the religious principles for each age, can be given by Maha-
Visnu (Advaita-Acarya), and this is His function, but He cannot give krsna-prema. Baladeva Prabhu also never gives it.
He leaves it for Krsna to distribute. That very Krsna, who can give love and devotion to all, took the mood and color of
Srimati Radhika, and became Sri Gauracandra. Why did He do this? Because His mercy is unparalleled and
causeless. As the ocean of rasa, He wanted to taste the fulfillment of His three desires, and also bestow that krsna-
prema, which had not been distributed to the jivas since the previous day of Lord Brahma.

anarpita-carim cirat karunayavatirnah kalau samarpayitum unnatojjvala-rasam sva-bhakti-sriyam harih purata-sundara-
dyuti-kadamba-sandipitah sada hrdaya-kandare sphuratu vah saci-nandanah

May that Lord, Who is known as the son of Srimati Sacidevi, be transcendentally situated in the innermost chambers of
your heart. Resplendent with the radiance of molten gold, He has appeared in the age of Kali by His causeless mercy
to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow
taste of His service. [C-c, Adi-lila: 1.4]

The meaning of this sloka is deep, and the complete causeless mercy of Sri Caitanya Mahaprabhu is within it. You
should understand the essence of this sloka and become very beautiful, qualified devotees. Without understanding this
properly, chanting Hare Krsna alone is not sufficient to receive the Lord's full mercy. By understanding this sloka the
quality of your chanting will enhance. With a clear understanding of this sloka and its mood, we can focus internally
while chanting-otherwise we will not be able to do so. Mayavadis also chant Hare Krsna, but they go to hell.

Karmis also chant, but with the desire to increase money, name and fame. But one who chants under the guidance of a
highly qualified guru or Vaisnava will develop a high class superlative quality of chanting. Otherwise, this Name will
fulfill your material desires, but bhakti will not come. Try, therefore, to understand the essence of these instructions.
Only by Guru's Grace
by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja
Volgograd, Russia: September 14, 2004




Yesterday we explained the following verse:

sa vai pumsam paro dharmo
yato bhaktir adhoksaje
ahaituky apratihata
yayatma suprasidati
(Srimad-bhagavatam 1.2.6)


[The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto
the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.]
The explanation of the word parama-dharma can be understood by Srila Rupa Gosvamis verse defining uttama bhakti.
We should follow this parama-dharma of chanting, remembering and meditating on Lord Krsna. Hari-katha (The
naration of the Pastimes of Lord Krsna) is very powerful. Krsna has invested all His power in His name and His hari-
katha. In fact, hari-katha is Krsna Himself. In the form of harinama (Krsnas Holy Name) and hari-katha, Krsna comes in
your heart. You should strongly believe this. He will purify you of the greater part of your anarthas very soon. Then
naistiki-bhakti will come, and after that the knots in your heart (hrdaya granthi) will be gone.
bhidyate hrdaya-granthis
chidyante sarva-samsayah
ksiyante casya karmani
drtsta evatmanisvare
(Srimad-bhagavatam 1.2.21)

[Thus the knots of the heart and all misgivings are cut to pieces. The chain of fruitive actions, or karma, is
terminated when one sees the self as master.]
tada rajas-tamo-bhavah
kama-lobhadayas ca ye
ceta etair anaviddham
sthitam sattve prasidati

[As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and
ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness,
and he becomes completely happy.
(Srimad-Bhagavatam 1.2.19)]

If you do not understand you can question me, and this question and answer period is called istagosthi. My door is
always open, to hear any questions and to reply them.

Srimad-bhagavatam has described how Sri Vyasadeva engaged in this uttama-bhakti-yoga and was thus able to see
the Supreme Personality of Godhead.
bhakti-yogena manasi
samyak pranihite male
apasyat purusam purnam
mayam ca tad-apasrayam

[Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of
materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under
full control.
(Srimad-Bhagavatam 1.7.4)]

He saw Lord Krsna with all His associates, such as Sridama, Dama, Sudama, Vasudama, Stoka-krsna, Nanda Baba
and Mother Yasoda, as well as Lalita, Visakha, Citra and all other gopis. He saw all the pastimes Krsna performed with
them. The previously mentioned verses are the essence of the entire Srimad-Bhagavatam. If you will follow bhakti, you
will also be able to see Krsna with His pastimes, and associates and all your doubts and questions will disappear.
anyabhilasita-sunyam, jnana-karmady-anavrtam
anukulyena krsnanu-silanam bhaktir uttama

["Uttama bhakti is the cultivation of activities that are meant exclusively for the benefit of Sri Krsna, in other words,
the uninterrupted flow of service to Him, performed through all endeavors of the body, mind, and speech, and through
the expression of various spiritual sentiments (bhavas). It is not covered by jnana (knowledge aimed at impersonal
liberation) and karma (reward-seeking activity), yoga or austerities; and it is completely free from all desires other than
the aspiration to bring happiness to Krsna."
(Sri Bhakti-rasamrta-sindhu 1.1.11)]

The word uttama-bhakti is in this verse, so there must also be some lower classes of bhakti mixed with karma, jnana,
yoga, severe austerity and so on and historical examples of devotees in those stages have been given in Srimad-
bhagavatam.

We should especially know that service to Krsna with mamata (a sense of mineness towards Lord Krsna is uttama-
bhakti, and the increase of mamata in service places a devotee in successively higher stages.

In the beginning of bhakti, we must know the principles of saranagati (surrender) and follow them. If there is no
saranagati, there is no bhakti, nor is there even a shadow or semblance of bhakti. We should know the six limbs of
saranagati. Have faith in Krsna, that He is protecting and saving you, supporting and nourishing you, and He is worried
for you. You need not worry, because Krsna is worried for you. Your maintenance and everything else in your life
depends on Krsna. If you are going to be sick or in any accident, Lord Krsna knows this. He knows what will occur; you
dont know. Surrender, and He will take care of you. This strong faith should come, otherwise there can be no bhakti.

All devotees sannyasis, brahmacaris and general devotees should avoid thinking, I am the doer. Give up this
idea. This is false ego. What you are doing is by the inspiration of Gurudeva and Krsna. Always remember this,
otherwise false ego will come and you will go down.

I have explained that in anyabilasita-sunyam bhakti, there are many gradations, but we will learn all the truths in that
regard by serving Gurudeva and fulfilling his desire. This is the root of all bhakti; the backbone of bhakti. If you have no
guru-nistha, faith in Sri Guru, you cannot develop even an inch in the bhakti line. In Srimad-Bhagavatam, Sri Caitanya-
Caritamrta and all other scriptures, the glories of Guru have been given, as well as the glory of the services he
performs to his Gurudeva and Sri Krsna.

In Srimad-Bhagavatam we see that only by the grace of his Gurudeva, Narada Rsi, Sri Vyasadeva knew so many
truths. He is a manifestation of Krsna Himself, but he had some doubts. He could not understand, Why am I not
satisfied? Why is my soul not satisfied and happy? Knowing everything, Narada Rsi at once came to him.

Narada Rsi has many manifestations. One manifestation is a servant of Narayana, one is an associate of Krsna in
Vraja, one is Naradi-gopi and one is Madhumangala. There is one Narada, but he has many manifestations. Sri
Narada can remove the doubts of Krsna Himself, in the form of Vyasadeva. If he will come before Mother Yasoda, she
will place her son Krsnas head on his feet, and he will bless her son, saying, Be happy. This is a very wonderful
thing!

Sri Vyasadeva is a manifestation of Krsna. He divided the Vedas into four parts Rg, Sama, Yajur and Atharva. He
wrote the essence of Vedanta, which is Brahma-sutra. He compiled a very large book called Mahabharata, and within
Mahabharata he revealed the Bhagavad-gita, the words and teachings of Lord Krsna. He wrote many Puranas 36
Puranas.

Once he was sitting on his asana (seat) on the bank of the Sarasvati River and not feeling happy. He was thinking,
Why am I not happy? I have written down all knowledge for the benefit of the world, including dharma (religion), karma
(fruitive activity and elevation to heaven), varnasrama-dharma (the means by which the social castes and spiritual
asramas can advance in spiritual life), and bhakti (devotion to the Supreme Lord). But I am not happy. Why is that?

Being omnipotent and causelessly merciful, Narada Rsi at once arrived at the asrama of Srila Vyasadeva. A bona fide
and qualified guru comes, as Srila Bhaktivedanta Svami Maharaja came door to door in Western countries. The
people living there did not go to him; he went to them.

Sri Narada Rsi asked Srila Vyasadeva, You have performed all your duties to the world, and yet you are not happy.
Why are you lamenting?

Vyasadeva replied, I do not know why I am not happy. I have done everything.

Narada Rsi said, You are not happy because you have written about dharma (religiosity), kama (sense gratification),
arta (economic development) and moksa (liberation), but you have not described the glorification of Lord Krsna. Have
you written that Mother Yasoda bound the Supreme Lord? No. Have you written that Krsna offered His head and
flute at the lotus feet of the gopis? Srila Vyasadeva replied, No, I have not. Krsna laments for the gopis, feeling
separation from them. Have you written this? He is atmarama (fully satisfied within) and atmakama (externally fulfilled),
so why does He do so? Have you written about this?

Sri Narada Muni then told Srila Vyasadeva his own past history, explaining how he reached to the standard of uttama-
bhakti. He described how, by taking the remnants of pure devotees prasada and by hearing their hari-katha during
Caturmasya (the four months of the rainy season when saintly devotees dont travel, but rather stay in one place and
enlighten the residents of that place), he became glorious and realized everything about the Absolute Truth and this
world also and became Narada Rsi. [See Endnote 1]

This is the process by which one attains his siddha-deha (spiritual body). First svarupa-siddhi (realization within the
heart of Gods form and ones own form) comes, and after that vastu-siddhi comes (the stage at which one gives up his
material body and attains a body fit for associating with God). All truths about gradual advancement in Krsna
Consciousness are found in this history of Srimad-Bhagavatam. First, Narada Rsi served his Gurudeva and the other
rsis (saints) and maharsis (saintly kings) in all respects. When he would go with his Gurus to take bath in the river,
Narada Rsi would carry cloth for drying them. He would massage them and render all other appropriate services. He
would honor the remnants of their prasadam with their permission. This is the process: to serve Gurudeva first. Krsna
will then appear in your heart, as in the example of Sri Narada Rsi. He served his gurus, and they gave him the mantra.
By the power of mantra, Narada became a high class of devotee in a very short time

Lord Krsna came to Narada in the form of Lord Narayana and told him, I regret that during this lifetime you will not be
able to see Me anymore. Those who are incomplete in service and who are not completely free from all material taints
can hardly see Me.

Dont desire anything. Always chant, remember and serve Gurudeva. If you have any desire other than to serve Krsna
your bhakti will come very late. Even if you have a personal desire in relation to serving Krsna, still, your progress will
be impeded.

We should not have any doubt about what is the process of bhakti. Everything has been explained here. Sri Narada
Rsi thought, I will go to a forest in the mood of goodness and serve Krsna there. He had a slightly independent mood.
However, by his separation feelings that were created when Lord Narayana disappeared, his desire was burnt to ashes
. He became pure, and Lord Krsna manifested Himself in his heart at once.

I have come to give this message to you. This is the message of Krsna Himself, Srimad-bhagavatam, Sri Caitanya
Mahaprabhu, Srila Rupa Gosvami, and the entire guru-parampara. Do not have any doubts in this message. Try to
remove your false ego so you can understand and follow the path of pure bhakti.

[Question:] Uttama-bhakti means to engage ones body, mind, words and spiritual sentiments in Krsnas service.
Without bhava-bhakti there cant be spiritual sentiments. So I understand from your explanation that there is no uttama-
bhakti before bhava-bhakti.

[Srila Narayana Maharaja:] No, everything is included. The explanation of sadhana-bhakti has been told in this verse
also: This verse says that uttama-bhakti means endeavors of all senses, all organs of the body.

[Syamarani dasi:] You once said that this is the sadhana of a bhava-bhakta like Bilvamangala Thakura. So when the
verse says sadhana-rupa, is that the sadhana before bhava-bhakti or the sadhana of a bhava-bhakta?

[Srila Narayana Maharaja:] Uttama-bhakti begins from beginning of sadhana. The definition of sadhana-bhakti is:
krti-sadhya bhavet sadhya-bhava sa sadhanabhidha
nitya-siddhasya bhavasya prakatyam hrdi sadhyata

[When transcendental devotional service, by which love for Krsna is attained, is executed by the senses, it is called
sadhana-bhakti, or the regulative discharge of devotional service. Pure devotion, bhava-bhakti, eternally exists within
the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in
practice.
(Bhakti-rasamrta-sindhu 1.2.2)]

Even if there is yet no manifestation of bhava, by engaging in bhakti with all the senses, bhava will come. After
sadhana, bhava-bhakti comes.

[Endnote 1: O muni, in the last millennium I was born as the son of a certain maidservant engaged in the service of
brahmanas who were following the principles of Vedanta. When they were living together during the four months of the
rainy season, I was engaged in their personal service. Although they were impartial by nature, those followers of the
Vedanta blessed me with their causeless mercy. As far as I was concerned, I was self-controlled and had no
attachment for sports, even though I was a boy. In addition, I was not naughty, and I did not speak more than required.

Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated.
Thus being engaged, I became purified in heart, and at that time the very nature of the transcendentalist became
attractive to me. O Vyasadeva, in that association and by the mercy of those great Vedantists, I could hear them
describe the attractive activities of Lord Krsna. Thus listening attentively, my taste for hearing of the Personality of
Godhead increased at every step.

O great sage, as soon as I got a taste for the Personality of Godhead, my attention to hear about the Lord was
unflinching. And as my taste developed, I could realize that it was only in my ignorance that I had accepted gross and
subtle coverings, for both the Lord and I are transcendental.Thus during two seasonsthe rainy season and autumn
I had the opportunity to hear these great-souled sages constantly chant the unadulterated glories of the Lord Hari. As
the flow of my devotional service began, the coverings of the modes of passion and ignorance vanished. I was very
much attached to those sages. I was gentle in behavior, and all my sins were eradicated in their service. In my heart I
had strong faith in them. I had subjugated the senses, and I was strictly following them with body and mind.

As they were leaving, those bhakti-vedantas, who are very kind to poor-hearted souls, instructed me in that most
confidential subject which is instructed by the Personality of Godhead Himself. By that confidential knowledge, I could
understand clearly the influence of the energy of Lord Krsna, the creator, maintainer and annihilator of everything. By
knowing that, one can return to Him and personally meet Him. O Vyasadeva, it is decided by the learned that the best
remedial measure for removing all troubles and miseries is to dedicate ones activities to the service of the Supreme
Lord Personality of Godhead . O good soul, does not a thing, applied therapeutically, cure a disease which was caused
by that very same thing? Thus when all a man's activities are dedicated to the service of the Lord, those very activities
which caused his perpetual bondage become the destroyer of the tree of work.

O brahmana, thus by the Supreme Lord Krsna I was endowed first with the transcendental knowledge of the Lord as
inculcated in the confidential parts of the Vedas, then with the spiritual opulences, and then with His intimate loving
service. Please, therefore, describe the Almighty Lord's activities which you have learned by your vast knowledge of
the Vedas, for that will satisfy the hankerings of great learned men and at the same time mitigate the miseries of the
masses of common people who are always suffering from material pangs. Indeed, there is no other way to get out of
such miseries. (SB 1.5.23-40)]

(Please see chapter 6 of First Canto Srimad Bhagavatam for the rest of this history.)
Selected Nectarean Advice
of Sri Srimad Bhakti Srirupa Siddhanti Gosvami Maharaja





(1) Obtaining the shelter of the lotus feet of a genuine guru is, without a doubt, a matter of both great fortune and great
dilemma for the baddha-jiva. If, however, a fortunate soul has a sincere longing and ardency to attain a true guru, he
does so by the mercy of Sri Krishna.

(2) The baddha-jiva is extremely insignificant; it is impossible for him to realise the magnitude of Sri Guru.

(3) One who, birth after birth has accumulated bhaktiunmukhi-sukriti, or spiritual merits leading to bhakti, will, in one
birth, come face to face with the devotee of Sri Krishna, Sri Guru, by Sri Krishna's mercy. By the mercy of that krishna-
bhakta (Sri Gurudeva) one hears krishna-katha from his mouth and gradually experiences the appearance of devotion
in one's heart. By the light of the sun, one sees the sun. Similarly, in the light of the sadhu's mercy one can
comprehend the sadhu's svarupa (eternal nature), and an acute hankering awakens to engage in hari-bhajana in the
shelter of his lotus feet.

(4) The sadhu mercifully gives mantra initiation (diksha) and instructions (siksha) in the path of hari-bhajana to that
sincere and surrendered person.

(5) As a result of accepting the shelter of a sadhu's lotus feet, a person performs hari-bhajana, and as he gradually
becomes free from anarthas, he becomes cognizant of the nature of the transcendental reality.

(6) Only a sadhu who knows the imports of all sastras, who is devoted to Bhagavan and who is intent on bhajana, is a
genuine guru. Those who speak in order to appease the fancies of the baddha-jiva's mind and thus try to attract it are
not worthy of the title guru; rather they are the jiva's enemies. Never associate with them no matter how fond of their
charming words you may be.

(7) Know that the entirety of instructions given by the karmis, jnanis, yogis and pseudo bhaktas to the jiva so he can
obtain his own pleasure contain no message of eternal, supreme auspiciousness. The association of such persons is
always to be rejected, no matter how enjoyable it is.

(8) One cannot understand that the association of nondevotees brings utter inauspiciousness until, as a matter of
fortune one achieves the pure devotee's mercy, which results from Sri Krishna's grace.

(9) The words of pure devotees are contrary to our sense gratification. No matter how pitiless and harsh their words
may seem if we can sincerely submit to them with our body, mind and words, our eternal welfare is assured.

(10) Maha-bhagavata Vaishnavas are the eternal, dear associates of Gaura-Krishna. If a jiva has not accumulated an
unlimited amount of bhaktiunmukhi-sukriti, the darsana and shelter of such Vaishnavas does not come within the scope
of his fortune.

(11) Merely maintaining the arrogance that one has received the mercy of suddha-bhaktas does notactually award that
mercy or the position of being their disciple.

(12) A genuine disciple is just as rare as a genuine guru.

(13) Sri Bhagavan, as antaryami, resides in the hearts of all. Since pure devotees are the antaryami of even Bhagavan,
they can serve Him according to His internal desires and thus please Him. Thus they are known as bhagavat-preshtha.
Even after becoming the genuine disciple of such a person, one must understand the inner desire of Sri Gurudeva and
serve him accordingly.

(14) One cannot charm Sri Gurudeva with a display of external emotions, gestures and formalities. If one becomes a
disciple without sincerely surrendering oneself at Sri Gurudeva's lotus feet, it is like trying to cheat a blacksmith
regarding iron and one is bound to be cheated of his own welfare. (A blacksmith's primary occupation is working with
iron.)

(15) Only at the time of Sri Gurudeva's disappearance can one recognise the actual identity of his disciples. One can
then understand who has approached Sri Guru with what intention.

(16) Even after taking shelter of a sad-guru's lotus feet, some disciples secretly strive to occupy the seat of Sri
Gurudeva at the time of his disappearance. Their acceptance of the shelter of Sri Guru's feet was merely deceit. They
are, in fact, hostile and inimical to guru.

(17) Moreover, some disciples try to misappropriate the opulence and paraphernalia intended for the service of Sri
Guru-Gauranga. This is not understood while Sri Gurudeva is still present, but after he has disappeared from this
world, it assumes a terrible form. Know these disciples to be hypocrites, enjoyers and offenders.

(18) Even at the time of Sri Gurudeva's manifest presence, some try to control their godbrothers instead of regarding
them as worshipable. Thus they become severe offenders of the Vaishnavas.

(19) Those who have been appointed to the position of temple-manager, but who do not serve in mutual cooperation
with others and are reluctant to give due respect to their godbrothers, are sense enjoyers, that is, enjoyers of the
matha. Instead of serving Bhagavan they are greedy to enjoy His property. They are a disgrace to the title "disciple".

(20) Many, who are disciples in name only, even try to destroy the institution when Sri Gurudeva disappears because
the honour they receive decreases at that time. These people are most inimical to guru and most certainly condemned
to hell.

(21) Those disciples who deviate and engage in numerous acts of malice against Sri Guru when he disappears were
undoubtedly hidden deceivers at the time of his manifest presence.

(22) Those in the stage of sadhana, who are not careful about obeying Sri Guru and avoiding offences to Vaishnavas,
fall down even though they may have reached an elevated level.

(23) Those who take shelter at the lotus feet of a sadguru with a desire to do hari-bhajana should simple-heartedly
follow Sri Gurudeva's instructions with their body, mind and words. If they fail to drive extraneous desires from their
hearts, the prohibited endeavours for karma and jnana will present numerous deterrents to remaining on the path of
suddha-bhakti.

(24) If the disciple's heart is not clean, Sri Guru's heart does not reflect in it. Only out of immense fortune does the
moon of bhakti that exists in the heart of Sri Gurudeva, maha-bhagavat, manifest within the heart of the disciple.

(25) A simple-hearted disciple, who desires his true benefit, practically never meets a bad end.

(26) A disciple surrendered at the lotus feet of a sad-guru should always keep in mind the teachings from "Sri Rupa-
siksha" in Sri Caitanya-caritamrita. In this way he should serve Sri Guru without duplicity, and with utmost caution he
should cultivate the limbs of sravana and kirtana of sri hari-katha.

(27) If the sadhaka's life lacks simplicity and caution, he will achieve the opposite of his cherished ideal.

(28) Among all the jivas who are wandering throughout the universe, one who has accrued spiritual merit over many
lifetimes obtains the seed of the creeper of bhakti, or sraddha. This takes place when the jiva, by Krishna's mercy, is
favoured by His dear associates. Endowed with that sraddha, the disciple as a gardener, plants that seed in his heart.
He waters it by hearing and chanting the instructions flowing from the mouth of SriGurudeva. Thus by these activities,
the creeper sprouts and gradually climbs to the lotus feet of Sri Krishna.

(29) That creeper of bhakti passes beyond this universe, and beyond the Viraja River, Brahma-loka and Paravyoma,
the spiritual sky, and goes to Goloka Vrindavana where it climbs the kalpa-vriksha (wishfulfilling tree) of Sri Krishna's
lotus feet. The gardener, still in this world, continues to irrigate the creeper with the water of sravana and kirtana and
thus welcomes the fortune of tasting the fruit of prema.

(30) If, in the stage of sadhana, innumerable weeds, such as the desire for enjoyment, liberation, material gain, worship
and fame grow, as well as the tendency to engage in prohibited behaviour cheating, violence, and so forth - then the
main plant cannot grow. At the time of watering it, the sadhaka will first cautiously cut the weeds so that they don't
grow.

(31) One fault can arise that is most detrimental to the bhakti-sadhaka. It is known as vaishnava-aparadha and it can
either uproot or cut the creeper of devotion like a mad elephant uproots a plant. As a result, the creeper of devotion
immediately dries up. Therefore, the sadhaka is to remain diligent to ensure this does not happen. If gurva-avajna
(disobeying guru) and vaishnava-aparadha occur, all one's sadhana-bhajana is destroyed.

(32) I have instructed those who have taken shelter of me to always remain cautious in this regard.I have tried to the
best of my ability to repeat the instructions of Sri SriMahaprabhu, His associates and our Sri Guru-varga. Nevertheless,
those who remain inattentive and consequently not cautious about committing offences to great personalities or about
uprooting the weeds cannot be helped. After I leave this body, none of you [my followers] should commit offences and
thus act to cause even slight damage to the institution. If all of you cannot cooperate to perform hari-bhajana together
according to my instructions, it is better that you either enter household life or move to a place of pilgrimage and
perform hari-bhajana.

[Translated from the Upadesamrita of
Sri Srimad Bhakti Srirupa Siddhanti Gosvami Maharaja
published by Sri Saraswata Gaudiya Asana and Mission]
The Wave of Love
by Srila Bhakti Raksaka Sridhara Maharaja
Mandala Publishing


tat te nukampam susamiksamano
bhunjana evathma-krtam vipakam
hrd-vag-vapurbhir vidhdhan namas te
jiveta yo mukti-pade sa daya-bhak
(Bhagavatam, 10.14.8)

With the help of the Guru, the Scriptures, and the previous experienced persons, I shall try to stand the test, that Yes,
because the bile is so, everything is tasting bitter. But this process will remove the bile. I shall have to wait for some
time, and when the bile is gone, I shall taste sugar candy as sweet.

When normal, I will be able to feel that so many sweet waves are coming from all around to me. Maya santusta
manasah, sarvvah sukhamaya disah (Bhagavatam, 11.14.12) For one who is satisfied with Me, then all the directions,
all the four directions will bring only good news to him. All waves will carry only welfare to that person who is satisfied
with God only and nothing else. I want God, and His interests are my interest. He is the loving father, guardian, or
friend of everyone.

Now we are distracted and have many different interests, but if we can put Gods interest in the centre, then we shall
be able to find, to read, that from all directions only good news is coming to me no bad or unfavourable news. All
favourable news will come to me if I can be on that level, that plane, if my ego can take a stand there. In that universal
wave, every vibration will only carry favourable news to me. Maya santusta manasah, He who is satisfied with Me
alone, sarvvah sukhamaya disah, he will see that all the directions are only carrying happy news to him, cent-per-cent
good news. So a readjustment is necessary, and religion means proper adjustment. We are now incorrectly adjusted
and are concerned with different types of separate interests; that is the difficulty. We have to change and find out the
universal interest. That universal wave is the most fundamental current.

Sa vai pumsam paro dharmmo: The highest type of duty for everyone is yato bhaktir adhoksaje, that your attention,
your submission will go to Adhoksaja, that unknown universal guardian. Ahaituky-apratihata: this submission is
causeless and can never be opposed. The original vibration is forever existing. It is self-existent: none can have
created that. It is eternally continuing. and none can oppose it that wave is irresistible. Try to identify your interest
with that wave. That is bhakti, bhakti proper. This is the definition of bhakti: sa vai pumsam paro dharmmo; the highest
duty of everyone, every soul, is this. That bhakti is adhoksaja. Your attention, your interest should be diverted towards
the infinite, to the unknown, to the unknown quarter, up to the Nth degree. The mathematicians speak of calculating,
continuing to the Nth degree. But this is beyond the Nth degree. Yato bhaktir adhoksaje. What are its qualities?
Ahaituki and apratihata. Ahaituki: No hetu, no cause; it is causeless. And that is eternal, apratihata; it can never be
stopped. None can oppose it; none can give any hindrance to it. It is so forceful and continuous, forcefully continuous,
that none can stop it.

Such is the original vibration, and that is all sweet, all-accommodating, and all-embracing. So this is the advice of
Bhagavatam and Mahaprabhu, and there we will find the wave of love, prema. This is most accommodating
comprehensive. And fulfillment is given in that way: bhakti, prema-bhakti love. Without love, none can be, none can
hold a dignified position. Everything else is defective only love is perfect. Justice is also defective. Justice comes to
divide things between many; no unity results. This is the position of justice. But above that is the land of affection, the
land of love: prema-bhumi. Love only can be the most comprehensive cause; that can accommodate or harmonize
anything and everything. Love is the most generous, the most accommodating, and the most fulfilling.

This is the conclusion of the Srimad-Bhagavatam, which has been conceived as the ripe fruit of the Veda. The ripe fruit
of the Veda means that it is revealed truth. Revealed truth is that which does not originate from the experience of so
many fallen souls, from their limited brains. No, it is coming from above, from the land of the eternally extended truth.
And ripe fruit means it is in its full-fledged position: the highest conception of love. There we will find love, beauty,
affection, mercy, charm. They are all similar, of the same taste and kind.

Our soul must go to that land of love. This body will remain here. Our mind which is always seeking the limited
happiness of this world will also be dissolved. They will all disappear. At the present, the body and the mind are our
property. But the inner factor, the soul that conscious unit which is within us can only be a member of that soil.
Soul is our proper self, and these other things are all encasements. The mental system and the physical system are
encasements, and they want this mortal world. That is their misconception.
Fulfillment Is In Love
by Srila Bhakti Raksaka Sridhara Maharaja
Mandala Publishing



Sri Caitanya Mahaprabhu took shelter in the plane of jnana-sunya-bhakti. There our guardians will take care of us
wholesale. To live under His guardianship is the best position for so many tiny souls. Give the responsibility of your
own charge to the highest guardian. That is the most peaceful life, according to jnana-sunya-bhakti surrender to such
extremity, to such extent as forgetfulness of everything in the grace of the Almighty. To live there, in the automatic
section of the world is the highest goal for living entities like us. Dont take any responsibility.

There are different forms also. Mahaprabhu said to Ramananda age kaho ara go further. Dasya, sakhya, vatsalya,
madhurya, svakijya, parakiya there is gradation. But the plane is all together, jnana-sunya, self-forgetfulness, the
plane of self-forgetfulness, not just sacrifice. The Christian missionaries also say that: Sacrifice is seen in the life of
Socrates, but Christs recommendation, the plane of self-forgetfulness is higher than that. Self-forgetfulness is higher
than self-sacrifice. Self-sacrifice is the beginning, and then in a higher stage, self-forgetfulness. But that does not mean
no sentient activity. In that plane also, fully conscious of their interest; different parties, competition, everything is there,
but the background is such. And it is difficult to understand that background. Whatever we find here is there; but it is of
the opposite type, and the original is the ideal type.

Keen competition is also there in that plane, but the foundation is self-forgetfulness. The peculiar thing is that Centre
consciousness, and here selfishness of the plurality is the difference.
kama andha tama prema nirmal bhaskar
deko bhai kama preme vede naitabhu kama preme nahi hoy

Similar but opposite, that is to be understood. This is difficult aprakrta. Prakrta just like this mundane plane, but it is
not so, dont mistake it. It is difficult. Everything appears like this mundane world, but it is all faithful to the Centre to the
highest degree. Everything is done for the satisfaction of the Centre. And here everything is done for the satisfaction of
so many meagre parts, local interest. Local interest, and universal interest; that is the distinction. You must put food
into the stomach, not into the ear, or the eye, or anywhere else. It is sheer foolishness, to put food into the eye or ear
for their nourishment; but to put food into the stomach is the highest intelligence.
pranopaharac ca yatendriyanam
tathaiva sarvarhanam acyutejya

Yasmin jnate sarvam idam To know the Centre, and to do. So, our Guru Maharaj said, Religion is proper
adjustment. Adjustment with the whole, with the Centre, particularly. Proper adjustment, and keen competition is not
eliminated in the adjustment. Adjustment does not mean a harmonious static condition, but this is dynamic to the fullest
extent still, it is harmonious. Harmony is not a static thing. Like a machine, when it is working, it is in harmony. The
harmony has its test when the machine is working. When static, it is undetectable whether it is harmonious or not. But
when in the dynamic condition, the harmony has its test. What is harmony? Movement, but no collision. Without
collision, free movement of every part that is harmony.

If not manipulated by intelligence, guided by intelligence, energy has no meaning. Guidance is necessary. Also
guidance, or intelligence has no meaning if it does not connect with fulfilment, or satisfaction, or happiness, or
sweetness, prema, love. Everything is meaningless if that aspect is eliminated from live. Fulfilment is in love, in beauty,
in sweetness, in charm sat cit anandam. Ananda, fulfilment, guidance next, then energy third: karma-jnana-bhakti.
Without bhakti, the conclusion of everything is useless; no purpose is served. Bhakti is fulfilment, devotion, and
devotion means acceptance of a higher entitiy. Bhagavan means bhajaniya sarva sad guna visista.

Jiva Gosvami gives this explanation of the word bhagavan. Another plane of life is opened. When we come in His
connection, our heart wants to worship Him, to serve Him. He is of such qualification. You want to surrender, sacrifice,
give yourself for the satisfaction of that thing He is bhagavan. The third plane of life is open when we come in
connection with the conception of bhagavan. Bhajaniya guna visista. He has got such qualities that automatically our
aspiration will be to surrender, and to serve Him. We find a new plane of life.

We want that everything will serve us. That is the general tendency here. But if we come in connection with the
conception of bhagavan, then at once the thing will be opposite: I must serve Him. From the core of the heart, such a
wave will come: He wants service? He should be served, by all means. That plane will come in the heart. Bhagavan,
bhajaniya guna visista.

Not self-aggrandizement, or survival of the fittest, tendency of elevation, all these disappear; and even the conception
of complete retirement, that is also eliminated: I shall enjoy retired life, mukti, renunciation, a retired life of peace.
Peace means retirement from a life of labour. But no, again some tendency awakens: I must serve. I want a life to
serve. I have come in connection with such a beautiful and noble conception, heavenly conception of the heart. Heart,
such a heart I have noticed there. I cannot but give my heart to that. Bhagavan.

And svayam bhagavan, what to speak of Him? Madly, everyone is mad to serve, to render Him service; that is the
stage of svayam-bhagavan. Uddhava was astonished to find that. We have some experience of surrendering, and
serving the master; but such mad tendency to serve the master as I find in Vrndavan amongst the gopis, we can never
imagine, we can never imagine in our life. So, svayam-bhagavan, they have come in connection with svayam-
bhagavan.

Bhagavan as it is, independent of the spectators. Swami Maharaj (A.C. Bhaktivedanta Swami Maharaj) wrote, Gita
As It Is. Not modified by the different interpretations, or onlookers of different meanings, but As It Is. So, bhagavan
as He is, free from the relative conceptions of so many, He is such. One who comes in connection with that, he
becomes mad to serve. Self-forgetfulness means to completely merge; that is a class of merging. The mukti-kamis, the
Salvationists, they speak of this physical merging, but real, living merging is there, life maintained but still merging.
Visate tat anantaram.
marttyo yada tyaktva-samasta-karma niveditatman vicikirsito me
tad amrtatvam pratipadyamano mayatma-bhuyaya ca kalpate vai

That is not this physical, material merging in the dynamic characteristic of the Lord, not static merging. And they also
merge, brahma-bhuyaya kalpate, they enter into the family life of the Lord. There is that sort of merging, in a dynamic
system. To merge in a dynamic system, not in a static substance.
yadi gur na ha ta tabe ki haita kemane dharitam de

If Gauranga did not come with all these astonishing findings, then how could we live? Vasudeva data says, How
could we live? The very vitality of our life He has taken out to us. The innermost vitality, that we are so great, so loving,
so noble, if He did not come then who have shown to us our own nobility, that such a noble self is within us, such a
dignified self is within us. We are so big, so great.

Our Guru Maharaj at Dacca University, he gave as the heading of a lecture, Gaudiya Math stands for the dignity of the
human race, not slavery, You fool, you think it is slavery, Gaudiya Math preaches slavery. It is not slavery as you
understand it, but the dignity of the human race. That human soul, any soul, how from above he can get his chance,
and he can rise up. Such prospect a jiva has, the adoration of the Almighty, of svayam-bhagavan.

As you give, so you have. So much giving, and so much having is also there. You think that svayam-bhagavan, God as
He is, is bankrupt, that He is only gathering loans from different parties, but it is not so. Uddhava was astounded.
Vasudeva data says, Sri Gauranga has taken for us such a proud, wealthy, and noble self, our ideal position. Then
how could we live if we could not come to know our much dignified position? Without doing that, that is a life of death.
Without proper knowledge of ones own self, ones own wealth, ones own noble self, that is a sort of life in death. He
has given us our life. Otherwise we could not have lived without knowing that we are so noble. Gauranga has come
with these tidings for us. Now we realise that without that, we could not live. We have such a wonderful degree of
fortune. And Gauranga is saying: You Vasudeva, you people, you devotees, you do not know how great you are. With
these tidings He has come to our door.

And Nityananda Prabhu travelled from one door to another: Accept Gauranga. You do not know what fortune is going,
by you, on the road by your gate, Dont eliminate it. My friend, dont eliminate it. Try to get it and your joy, your
fortune, will know no bounds. Dont avoid Gauranga. Nityananda Prabhu carried this news from door to door. Dont
avoid Gauranga. You know not what treasure He has taken for you. My friend, accept Him, take Him in, give yourself to
Him. And you cannot estimate what fortune you will derive. Accept Him. Please accept Him. This was the message of
Nityananda, door to door.

He has an inner appreciation for this favourable breeze. Along the two sides of the Ganges river, Nityananda Prabhu
appealed to all the villagers and inhabitants with the utmost earnestness. Accept Gauranga! Accept Gauranga!
bhaja gauranga, kaha gauranga, laha gauranger nama
je jana gauranga bhaje sei amara prana

Accept Gauranga, and you will become the heart of my heart.

This is the place (the math in Nabadwip). The most magnanimous expression came out here in Kuliya, when Gauranga
absolved so many vaisanva-aparadhis, so many persons that had committed offenses against the Vaisnavas. Here in
Kuliya and in Goverdhana we find Aparadha-bhanjan-pat. Aparadha, the greatest crime, was pardoned here, was
forgiven here. So, I have selected this place for my temple. All the serious, grave offences will be forgiven here.

Goverdhana, Giriraja-Govardhana is a very favourite, selected abode of our Guru Maharaj. Radha-kuna is the highest,
but there our guru, our senior, superior guides will stay, and we shall stay a little far off. We cannot encroach upon that
highest position. From here we shall go and serve them and return. That is Govardhana.

In his last days our Guru Maharaj liked very much to hear this poem of Das Gosvami and Rupa Gosvami, nija niketa
nivasam dehi govardhana tvam. And that is the meaning. Radha-kunda is the highest, but, pujala ragapata gauraba
bange, giving respect to the highest position, to the superiors, we shall come down a little. So our pride will be a little
checked and we can be in a normal position. I am not in the highest position, but a little lower, trying to climb higher. I
am Vaisnava dasa, not Vaisnav. That is a very advantageous and intelligent position to be taken: I am not a Vaisnava,
I am Vasnava das. The progress kisora. That is the best position, only progressing, not fully attained, only going to
get the full attainment. That position is good. Nija niketa nivasam dehi goverdhana tam. Swami Maharaj mentioned in
his diary, or somewhere else, that once, during the circumambulation of Braja-mandala, in Koshi, Prabhupad (Srila
Bhaktisiddhanta Saraswati Thakur) said: This evening I shall give a class, but many of the sannyasis went away to
see the Sesa-sayi, and only a few remained to hear him. I heard from someone that Swami Maharaj mentioned that he
stayed, I also stayed to hear Prabhupada, rather than go to some other place, and have darshan of Sesa-sayi.

Prabhupad himself said: This evening I shall give the class. But some remained and some left, because the next day
we had to start in some other direction, and so that darshan was avoided. That other place was also an important
place, where Laksmi Devi is serving Narayana Sesa-sayi Narayana. When the Gopis went to see that place, they felt
the highest degree of separation there.
yat te sujata caranamburuham stanesu
bhitah sanaih priya dadhimahi karkasesu
tenatavimatasi tad vathate na kim svit
kurpadibhir bhramati dhirbhavad asusam nah
(Srimad Bhagavatam 10.31.19)

There we heard from Prabhupad, a new meaning of Govardhana. He said that, Just as the breeding of the cow
section does not care for any social rules, so also the devotees of Krishna, they do not care for any social rules, but go
on extending their group. Neither Brahmin, vaisya, sudra, ksatriya, chandala, mleccha, they do not care. Without caring
for the social rules, they go on increasing their own group, their own section. Krsna-bhakti, Krsna conception, without
caring for any state or environment they can try to continue to extend the thought of devotion, anywhere and
everywhere, without caring for the yogyata, the capacity of the disciples.
akrstih krta-cetasam sumanasamuccatam camhasam
acandalamamukalokasulabho yasyas ca muktisriyah
no disam na ca satkriyam na ca puruscaryam managiksate
mantro yam rasanasprg eva phalati sri krsnanamatmakah
(Chaitanya-charitamrta Madhya 15. 110)

The mantra, the sound of the name of Sri Krsna is so powerful, that it does not care for any capacity of the soil: it may
be thrown down anywhere and it will sprout up, it is such a powerful seed. Akrstih krta-cetasam sumanasamuccatam
camhasam. Only those that have some sort of previous sukrti are attracted and captured by this Krsna conception, the
mantra of Krsna. When within the mantra the subject matter is Krsna, that only can attract a particular group.

As Achyutananda said to the local headmaster, when that head-master said: We are so near, yet we cannot
understand Mahaprabhu, but you have come, attracted from far away under the banner of Mahaprabhu. What is the
cause? Brahmanda brahmite kona bhagyavan jiva, he answered. It is not a question of the locality, but in the whole of
the brahmanda (universe) that peculiar qualification may be seen krta-ceta. Those who have some sukrti, some
sadhu-sanga in any form, only they are attracted from all sections. Only a select few are attracted.

And very easily the Krsna mantra can drive away sinful tendencies, very easily brush them away.
Gaudiya Vaishnava Theology
by Srila Bhakti Saranga Gosvami Maharaj




The Hindu Scriptures teach us, according to Sri Krishna Chaitanya, nine principle doctrines:

1) Hari (the Almighty) is One without a second.
2) He is full of infinite power.
3) He is the ocean of Rasa (beauty and sweetness).
4) The individual souls, the living beings, are His separated parts.
5) Certain souls are engrossed in Maya, the illusory energy of the Lord.
6) Certain other souls are released from the bondage of Maya.
7) All spiritual and material phenomena are connected to the Lord but distinct from Him.
8) Bhakti, or devotion to God, is the only means of attaining the final and highest objective of life, the attainment of
spiritual existence.
9) Prema, or holy love for Krishna, is alone the final and highest objective of life.

This Theistic vision is not attainable by the theories of mundane science. It is, however, not opposed to a truly rational
conclusion or understanding. It satisfies, fully, the needs of our real moral sense. It floods our life with peace, joy and
hope, freeing us from all evils and solving the mystery of pain, vice and death.

There can be no real intellectual assent to the truths of Theism without giving our whole higher selves to God in the
fullest trust, love and obedience. Then only are we really convinced, when we actually realise the imperative necessity
for ourselves and for all animation of attaining the spiritual service of Krishna, who is all-love. The process of Bhakti
(devotion) then is no longer a mundane theory or a set of mundane propositions but instead something that brings
about the complete dedication of all we do and think and say to the constant service of Transcendence.

We should begin to allot some time and energy to learn of the Absolute Truth, revealed by the scriptures through the
living scripture, by which I mean the sadhu (saintly devotee of God). The more we practice associating with saints, the
more we can detect our hallucinations in our current conceptions of God; and our faith will rise higher and higher till it
reaches the Divine Holy Feet of Krishna.

When this faith in Krishna is kindled in the doubting heart and we really seek to be enlightened in perfect humility,
Krishna sends to us a good preceptor to guide us in the path of the Absolute. I am engaged today in carrying out the
precepts of my Divine Master, Sri Bhakti Siddhanta Saraswati Thakur. I am trying in my humble way to explain religion
as I have heard from his holy lips. Hearing about true religion is the one needful thing for both the theists and the
atheists.

Religion means the spiritual process by which our souls are re-united to the Absolute Lord by the bond of his eternal
willing service, which is the proper function of each individual soul. Religion establishes our relationship with God. It
provides a means to go deeper into the profundity of the Divine. And it leads to our attaining holy love the supreme
purpose of spritual pursuits. Religion is harmonious and universal. God is one without a second, and His religion also is
one for humanity as a whole, though exoterically or morphologically it may vary in certain external circumstances. The
esoterical or morphological aspect of all true religion is one and the same, viz., Divine Love. And that religion which
warrants the highest loving devotion to God is the best of all and should be followed by all intelligent human beings.

Philosophically, our eternal self is something other than the physical body made of earth, water, fire, air and ether, and
the subtle body made of mind, intelligence and perverted ego. The soul is a spiritual entity quite distinct from the
physical body and the astral body made of matter either in gross or subtle forms. The soul is the proprietor of these
two properties, the gross and subtle bodies, which are perishable. The soul is neither born nor does it die. The soul has
everlasting existence. It is exempt from liability to extinction. Under the influence of Maya, the illusory energy of God,
which manifests itself in the shape of this mundane world, the soul is again and again vested with a corporeal frame
and each conditioned soul passes after death into a series of new existences in heaven and hell or in the bodies of
men, beasts, birds, insects, or plants on earth, where it is rewarded or punished for all the deeds committed in a former
life. The soul may soar so high as to become a divine being fully conscious of his own true nature as an eternal servant
of the Supreme Lord in the spiritual kingdom, or it may descend so low as to appear no better than sticks and stones.

The destiny of each individual soul is thus made or marred by himselft. As spiritual beings, all individual souls possess
the faculty of free will divinely bestowed upon them. They can abuse this gift of God or they can make the best use of
it. The Supreme Lord does not interfere with His gift, viz., the souls freedom of choice.

All individual souls though intrinsically of the same nature with God are but infinitessimal Absolutes when compared
with the Infinite Absolute Personality and are therefore servants of God.

Just as the rays of the sun are always associated with the sun, so also, as associated parts of the Absolute-Sun, all
individual souls are expected to exist with the Eternal Existent Lord, to know the Omniscient Lord and to enjoy Infinite
Bliss by eternally rendering loving service to Him. But, for the transgression of deviation away from Him through misuse
of their free will, the external potency of God, Maya, suppresses them by way of showing a diversity of existence, in the
same way as rays of sunlight streaming away from the sun get their normal aspect of brightness diminished and
suppressed when they are reflecting upon dark material things.

The natural function of rendering eternal service to God which is common to all souls lies hidden under the cover of
manifold miseries when they want to lord it over the universe instead of serving the Supreme Lord.

To explain further, just as the luminous substance of the sun appears as 1) the solar disk, 2) the individual rays, and 3)
the reflection; so also the inconceivable power of the Absolute-Sun manifests Himself in three ways: 1) the Internal
Potency; 2) the Intermediate Potency, and 3) the External Potency. The Intermediate Potency resolves into individual
souls like us, which correspond to the individual rays of sunlight. The External Potency or Maya corresponds to the
reflection (as when light reflects upon the surface of the sea). And the Internal Potency corresponds to the solar disk,
the Spiritual Sun itself the kingdom of God. The orb of the sun contains the individual rays, yet the rays are found to
be scattered away from the sun; similarly the individual souls, though ultimately contained within the same Reservoir of
Light (God) are scattered away by reason of their being averse to the service of God from beginningless time.

Religion seeks to reestablish our relationship with our eternal Lord, and our living service to Him, by attaining Divine
Love, which is the panacea for all evils in this world.
From the book Spiritual Successors of the Six Gosvamis, by Muralidhar das.
Download the book in pdf format here.
The Attitude of a Servant
by Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja
From the Rays of the Harmonist Magazine Volume 11
The Attitude of Being a Servant: Being Seen and not the Seer


It is mentioned in Sri Hari-bhakti-sudhodaya (13.2):

akshnoh phalam tvadrisa-darsanam hi
tanoh phalam tvadrisa-gatra-sangah
jihva-phalam tvadrisa-kirtanam hi
sudurlabha bhagavata hi loke

Devotees of Bhagavan are extremely rare in this world. Therefore the perfection of the eyes is to see them, the
perfection of the body is to touch them and the perfection of the tongue is to glorify them. Upon seeing the title of this
essay and reading this verse, many people will object to this essay even before reading it. Offering our brothers, the
readers, prostrated obeisances (sashtanga-pranamas) and keeping a straw between our teeth, we earnestly beseech
them to hear us. By submissively approaching the lotus feet of an acarya who is the personified conclusion and the
manifested embodiment of sastra, we can understand that our consideration of sastra is based on external perception
and is nothing but the whim of our minds. Whatever sastra refutes or rejects we, according to our desire, accept as the
subject and essence of sastra.

In this verse, a fortunate person who has been blessed by darsana of a bhagavad-bhakta is overwhelmed with bliss.
He says, To have the darsana of a Vaishnava is indeed the perfection of the eyes, to touch him is the perfection of the
body and to glorify him is the perfection of the tongue, because in this world such bhagavad-bhaktas are rare.

Such a statement has been delivered by the servant of a Vaishnava at his lotus feet, after the servant has received the
Vaishnavas mercy and been overwhelmed by gratitude for him. Unless a Vaishnava bestows his mercy upon us and
reveals his svarupa, there is no possibility of us knowing and understanding him. When the Vaishnava mercifully
reveals his svarupa, the jiva remembers his previous mundane, sensual, worldly perception of that Vaishnava and he
naturally feels a deep anguish in his heart. That specific form of the Vaishnava who is devoted to the service of
Bhagavan, attracts him to such an extent that as soon as a previous mundane conception of the Vaishnava appears on
the path of his memory he feels disgusted by it.

It is stated in the above verse, akshnoh phalam tvadrisadarsanam hi the perfection of the eyes is to have darsana of
a Vaishnava. In such darsana the mood to render service under that Vaishnavas guidance is indeed expressed.
Vaishnavas know no one other than Bhagavan. In turn, the vaishnava-sevaka knows nothing but rendering service
according to the direction of the Vaishnava.

This sevana-dharma, service attitude, of the servant does not aim at attaining his own enjoyment through acts of
seeing and touching that Vaishnava. Bhagavan and Bhagavans devotees only accept our nature (svarupa) that is
devoted to service. They never accept our mundane nature, which is devoid of service.

Bhagavan is not a mundane entity (prakrita-vastu). Similarly, the suddha jivatma is also not a mundane entity. In his
pure state, the jivatma is naturally devoted to service that pleases Bhagavan. The intense eagerness for the darsana of
Bhagavan that is observed in him is solely to render service to Bhagavan. The perfection of the sevakas feet in visiting
the dhama of Bhagavan is to attain the service of Bhagavan. He cleans the temple of Vishnu with his hands, thus
enhancing Bhagavans pleasure. The sevakas two eyes become blessed by collecting all types of beautiful objects
solely for the service of Bhagavan. With the help of his nostrils the sevaka is led to gather various fragrant objects to
assist in satisfying Bhagavan. With his tongue the sevaka performs the kirtana of Bhagavans name, form, qualities and
pastimes, thus enhancing His bliss.

Besides this, he offers extremely tasteful foodstuffs to Bhagavan, having examined them with his tongue. The sevaka
(the worshipper) has a spiritual body so that the sevya (worshipful) Bhagavan can experience the pleasure of touch
from that sevaka. The Vaishnavas of the Sri-sampradaya are devoted to the conception of vidhi-marga, or regulated
devotional service, and cannot embrace the purport of this in their hearts. However, in comparison, the service in the
higher adhikara of the Gaudiya Vaishnavas devoted to the path of raga, or deep attachment, attains the highest extent
of perfection for all the senses by this method only.

We have entitled this essay: The Attitude of a Servant: Being the Seen, not the Seer. This means that one should not
consider himself the subject (seer) of Bhagavan. A person should never hurry to have darsana of Bhagavan with the
aim of self enjoyment. When a person has kama, or the desire to please his own senses, the door to the
transcendental abode of Bhagavan closes to him. And when mundane endeavours for personal enjoyment and false
renunciation have been completely eliminated from the heart that has been illuminated by exclusive surrender to
Krishna (krishnaika saranata), the servants sole disposition is to execute service exclusively for the pleasure of
Bhagavan.

The transcendental gopis of Vraja dress solely for the pleasure of Krishna. Phalgutva, to falsely renounce that which
pleases Krishna can never result in finding a place in hearts. Their obsession for Krishna is solely to render service to
Him. Their act of looking at Krishnas lotus face without blinking their eyelids, is also for enhancing His bliss. When
Krishna sees that the gopis are looking at Him, He becomes delighted. Knowing this the gopis are exclusively intent on
attaining darsana of Him. When they look at Krishna, it is not with the intention of personal enjoyment by being the
subject (seer). In other words, they become visible to Krishna; they become the object seen by Him. Only to give
Krishna bliss do they show Him their nature (svarupa), which is completely devoted to His service. Here the act of
showing does not express their ego, but indicates the excellence of their service.

Thousands and thousands of pilgrims visit holy places in order to have darsana of Bhagavan. Although most think that
they received His darsana, they are actually unlimited miles away from receiving it. When one has actually attained
darsana of Bhagavan, he is unable to utter statements like, The deity is made of wood, The deity is made of stone,
The deity is made of clay and Jagannatha is devoid of hands and legs.

Their act of seeing is endowed with the spirit of personal enjoyment, which is not the spirit of a servant of Bhagavan.
Such statements show that their very act of seeing Bhagavan concealed, or barred, their sight. Many have lost the
path by which they can have darsana of Bhagavan, being covered by the darkness of the new moon night (the spirit of
personal enjoyment). Therefore, for their deliverance my sri gurupada-padma has cautioned: Do not go to see
Jagannatha with a spirit of personal enjoyment, which is born of aversion for Him and which is prevalent in this world.
Enter the temple of Sri Jagadisa carrying the necessary ingredients, that is, a service attitude that delights Jagannatha.

Always keep in mind that the act of seeing Jagannatha with mundane eyes is not how a servant sees Him. The
servants disposition is to show Him the nature (svarupa) of his service attitude in other words, to become the object
(the seen). It means to come within His sight in such a way that delights the worshipful Bhagavan. The servants
attitude is not to derive pleasure himself by seeing Bhagavan. Rather, brilliantly situated within the servants heart is
the attitude Bhagavan will be delighted by seeing me.
Initiation Into Spiritual Life

Initiation into Spritual Life
by Srila Bhaktisiddhanta Saraswati Thakura
From volume 26, number 7, of the Sri Sajjana-toshani

The ceremony of diksha or initiation is that by which the spiritual Preceptor admits one to the status of a neophyte on
the path of spiritual endeavour. The ceremony tends to confer spiritual enlightenment by abrogating sinfulness. Its
actual effect depends on the degree of willing co-operation on the part of the disciple and is, therefore, not the same in
all cases. It does not preclude the possibility of reversion on the novice to the non-spiritual state, if he slackens in his
effort or misbehaves. Initiation puts a person on the true track and also imparts an initial impulse to go ahead. It cannot,
however, keep one going for good unless one chooses to put forth his own voluntary effort. The nature of the initial
impulse also varies in accordance with the condition of the recipient. But although the mercy of the good preceptor
enables us to have a glimpse of the Absolute and of the path of His attainment, the seed that is thus sown requires
very careful tending under the direction of the preceptor, if it is to germinate and grow into the fruit-and-shade-giving
tree. Unless our soul of his own accord chooses to serve Krishna after obtaining a working idea of his real nature, he
cannot long retain the Spiritual Vision. The soul is never compelled by Krishna to serve Him.

But initiation is never altogether futile. It changes the outlook of the disciple on life. If he sins after initiation, he may fall
into greater depths of degradation than the uninitiated. But although even after initiation temporary set-backs may
occur, they do not ordinarily prevent the final deliverance. The faintest glimmering of the real knowledge of the
Absolute has sufficient power to change radically and for good the whole of our mental and physical constitution and
this glimmering is incapable of being totally extinguished except in extraordinarily unfortunate cases.

It is undoubtedly practicable for the initiated, if only he is willing, to follow the directions of the preceptor that lead by
slow degrees to the Absolute. The good preceptor is verily the savior of fallen souls. It is, however, very rarely that a
person with modern culture feels inclined to submit to the guidance of another specially in spiritual matters. But the
very person submits readily enough to the direction of a physician for being cured of his bodily ailments. Because these
latter cannot be ignored without consequences that are patent to everybody. The evil that results from our neglect of
the ailments of the soul is of a nature that paralyses and deludes our understanding and prevents the recognitions of
itself. Its gravity is not recognized as it does not apparently stand in the way of our worldly activities with the same
directness as the other. The average cultured man is, therefore, at liberty to ask questions without realizing any
pressing necessity of submitting to the treatment of spiritual maladies at the hands of a really competent physician.

The questions that are frequently asked are as these: Why should it be at all necessary to submit to any particular
person or to subscribe to any particular ceremony for the purpose of realizing the Absolute Who by His nature in
unconditioned? Why should Krishna require our formal declaration of submission to Himself? Would it not be more
generous and logical to permit us to live a life of freedom in accordance with the principles of our perverted nature
which is also His creation. Admitting that it is our duty to serve Krishna, why should we have to be introduced to Him by
a third party? Why is it impossible for one to serve Sri Krishna directly? It would no doubt be highly convenient and
helpful to be instructed by a good preceptor who is well-versed in the Scriptures in understanding the same. But one
should never submit to another to an extent that may furnish a rascal with an opportunity of really doing harm. The bad
preceptor is a familiar character. It is inexplicable how those gurus who live in open sin contrive nevertheless to retain
the unquestioning allegiance of the cultured portion of their disciples.

Such being the case, can we blame any person who hesitates to submit unconditionally to a preceptor, whether he is
good or bad? It is of course necessary to be quite sure of the bonafide of a person before we accept him even
tentatively as our spiritual guide. A preceptor should be a person who appears likely to possess those qualities that will
enable him it improve our spiritual condition.

Those and similar thoughts are likely to occur to most persons who have received an English education, when they are
asked to accept the help of any particular person as his spiritual preceptor. The literature, science and art of the West,
body forth the principle of the liberty of the individual and denounce the mentality that leads one to surrender to
however superior a person his right of choosing his own course. They inculcate the necessity and high value of having
faith in oneself.

But the good preceptor claims our sincere and complete allegiance. The good disciple makes a complete surrender of
himself at the feet of the preceptor. But the submission of the disciple is neither irrational or blind. It is complete on
condition that the preceptor himself continues to be altogether good. The disciple retains the right of renouncing his
allegiance to the preceptor the moment he is satisfied that the preceptor is a fallible creature like himself. Nor does a
good preceptor accept any one as his disciple unless the latter is prepared to submit to him freely. A good preceptor is
in duty bound to renounce a disciple who is not sincerely willing to follow his instructions fully. If a preceptor accepts as
his disciple one who refuses to be wholly guided by him, or if a disciple submits to a preceptor who is not wholly good,
such preceptor and such disciple are, both of them, doomed to fall from their spiritual state.

No one is a good preceptor who has not realised the Absolute. One who has realised the Absolute is saved from the
necessity of walking on the worldly path. The good preceptor who lives the spiritual life is, therefore, bound to be wholly
good. He should be wholly free from any desire for anything of this world whether good or bad. The categories of good
and bad do not exist in the Absolute. In the Absolute everything is good. We can have no idea in our present state of
this absolute goodness. Submission to the Absolute is not real unless it is also itself absolute. It is on the plane of the
Absolute that the disciple is required to submit completely to the good preceptor. On the material plane there can be no
such thing as complete submission. The pretence of complete submission to the bad preceptor is responsible for the
corruptions that are found in the relationship of the ordinary worldly guru and his equally worldly-minded disciples.

All honest thinkers will realise the logical propriety of the position set forth above. But most persons will be disposed to
believe that a good preceptor in the above sense may not be found in this world. This is really so. Both the good
preceptor and his disciple belong to the spiritual realm. But spiritual discipleship is nevertheless capable of being
realised by persons who belong to this world. Otherwise there wold be no religion at all in the world. But because the
spiritual life happens to be realizable in this world it does not follow that it is the worldly existence which is capable of
being improved into the spiritual. As a matter of fact the one is perfectly incompatible with the other. They are
categorically different from one another. The good preceptor although he appears to belong to this world is not really of
this world. No one who belongs to this world can deliver us from worldliness. The good preceptor is a denizen of the
spiritual world who has been enabled by the will of God to appear in this world in order to enable us to realise the
spiritual existence.

The much vaunted individual liberty is a figment of the diseased imagination. We are bound willingly or unwillingly to
submit to the laws of God in the material as well as in the spiritual world. The hankering for freedom in defiance of His
laws is the cause of all our miseries. The total abjuration of all hankering for such freedom is the condition of admission
to the spiritual realm. In this world we desire this freedom but are compelled against our will to submit to the inexorable
laws of physical nature. This is the unnatural state. Such unwilling for forced submission does not admit us into the
spiritual realm. In this world the moral principle, indeed claims our willing submission. But even morality also is a
curtailment of freedom necessitated by the peculiar circumstances of this world. The soul who does not belong to this
world is in a state of open or court rebellion against submission to an alien domination. It is by his very constitution
capable of submitting willingly only to the Absolute.

The good preceptor asks the struggling soul to submit not to the laws of this world which will only rivet its chains but to
the higher law of the spiritual realm. The pretence of submission to the laws of the spiritual realm without the intention
of really carrying them out into practice is often mistaken for genuine submission by reason of the absence of fullness
of conviction. In this world the fully convinced state is non-existent. We are, therefore, compelled in all cases to act on
make-believes viz. the so-called working hypotheses. The good preceptor tells us to change this method of activity
which we have learnt from our experience of this world. He invites us first of all to be really and fully informed of the
nature and laws of the other world which happens to be eternally and categorically different from this phenomenal
world. If we do not sincerely submit to be instructed in the alphabets of the life eternal but go on perversely asserting
however unconsciously our present processes and so-called convictions against the instructions of the preceptor in the
period of novitiate we are bound to remain where we are. This also will amount to the practical rejection of all advice
because the two worlds have nothing in common though at the same time we naturally fail to understand this believing
all the time in accordance with our accustomed methods that we are at any rate partially following the preceptor. But as
a matter of fact when we reserve the right of choice we really follow ourselves, because even when we seem to agree
to follow the preceptor it is because he appears to be in agreement with ourselves. But as the two worlds have
absolutely nothing in common we are only under a delusion when we suppose that we really understand the method or
the object of the preceptor or in other words reserve the right of assertion of the apparent self. Faith in the scriptures
can alone help us in this otherwise unpracticable endeavour. We believe in the preceptor with the help of the shastras
when we understand neither. As soon as we are fully convinced of the necessity of submitting unambiguously to the
good preceptor it is then and only then that he is enabled to show us the way into the spiritual world in accordance with
the method laid down in the shastras of that purpose which he can apply properly and without perpetrating a fatal
blunder in as much as he himself happens to belong to the realm of the spirit.

The crux of the matter lies not in the external nature of the ceremony of initiation as it appears to us because that is
bound to be unintelligible to us being an affair of the other world, but in the conviction of the necessity and the
successful choice of a really good preceptor. We can attain to the conviction of the necessity of the help of a good
preceptor by the exercise of our unbiased reason in the light of our ordinary experience. When once this conviction has
been truly formed Sri Krishna Himself helps us in finding the really good preceptor in two ways. In the first place he
instructs us as regards the character and functions of a good preceptor through the revealed Shastras. In the second
place He Himself sends to us the good preceptor himself at the moment when we are at all likely to benefit by his
instructions. The good preceptor also comes to us when we reject him. In such cases also it is certainly Krishna Who
sends him to us for no reason what-so-ever. Krishna has revealed from eternity the tidings of the spiritual realm in the
form of transcendental sounds that have been handed down in the records of the spiritual Scriptures all over the world.
The spiritual Scriptures help all those who are prepared to exercise this reason for the purpose of finding not the
relative but the Absolute Truth to find out the proper instructor in accordance with their directions. The only good
preceptor is he who can make us really understand the spiritual scriptures and they enable us realise the necessity and
the nature of submission to the processes laid down in them. But there is still every chance of foul play. A very clever
man or a magician may pass himself off as a person who can properly explain the Scriptures by means of his greater
knowledge or deceptive arts. It is very important, therefore, that we should be on our guard against such tricks. The
Scholar as well as the magician pretend to explain the Scriptures only in terms of the object or happenings of this
world. But the Scriptures themselves declare that they do not tell us at all of the thing of this world. Those who are
liable to be deluded by the arts of pervert yogis who persuade themselves into believing that the spiritual is identical
with the perversion, distortion or defiance of the laws of physical nature. The laws of physical nature are not unreal.
They govern the relation of all relative existences(.) In our present state it is therefore, always possible for another who
possesses the power or the knowledge to demonstrate the merely tentative character of what we choose to regard as
our deepest convictions by exposing their insufficiency or inapplicability. But such surprises as they belong to the realm
of the phenomenal, have nothing to do with the Absolute. Those who have an unspiritual partiality for scholarship or for
magic fall into the clutches of the pseudo-religionists. The serious plight of these victims of their own perversity will be
realised from the fact that no one can be delivered from the state of ignorance by the method of compulsion. It is not
possible to save the man who refuses on principle to listen to the voice of reason. The empiric pedants are no
exception to this rule.

The plain meaning of the Shastras should, therefore, be our only guide in the search of the good preceptor when we
actually feel the need of his guidance. The Scriptures have defined the good preceptor as one who himself leads the
spiritual life. It is not any worldly qualifications that make the good preceptor. It is by unreserved submission to such a
preceptor that we can be helped to reenter into the realm that is our real home but which unfortunately is veritable terra
incognita to almost all of us at present and also impossible of access to one body and mind alike which is the result of
the disease of abuse of our faculty of free reason and the consequent accumulation of a killing load of worldly
experiences which we have learnt to regard as the very stuff of our existence.


Srila Bhaktisiddhanta Saraswati Thakura penned the original document in the year 442 of the Chaitanya Era,
corresponding to December, 1928, on the western calendar. The original treatise can still be found in various Gaudiya
archives, under volume 26, number 7, of the Shri Sajjana-toshani.
Power of Prayer










Excerpt from Introduction to Nectar of Devotion Bhaktivedanta Book Trust

This devotional service is a sort of cultivation. It is not simply inaction for people who like to be inactive or devote their
time to silent meditation. There are many different methods for people who want this, but cultivation of Krishna
consciousness is different. The particular word used by Srila Rupa Gosvami in this connection is anusilana or
cultivation by following the predecessor teachers (acaryas). As soon as we say "cultivation," we must refer to activity.
Without activity, consciousness alone cannot help us. All activities may be divided into two classes: one class may be
for achieving a certain goal, and the other may be for avoiding some unfavorable circumstance. In Sanskrit, these
activities are called pravriti and nirvriti-positive and negative action. There are many examples of negative action. For
instance, a diseased person has to be cautious and take medicine in order to avoid some unfavorable illness.
Those who are cultivating spiritual life and executing devotional service are always engaged in activity. Such activity
can be performed with the body or with the mind. Thinking, feeling and willing are all activities of the mind, and when
we will to do something, the activity comes to be manifest by the gross bodily senses. Thus, in our mental activities we
should always try to think of Krishna and try to plan how to please Him, following in the footsteps of the great acaryas
and the personal spiritual master. There are activities of the body, activities of the mind and activities of speech. A
Krishna conscious person engages his words in preaching the glories of the Lord. This is called kirtana. And by his
mind a Krishna conscious person always thinks of the activities of the Lord-as He is speaking on the Battlefield of
Kuruksetra or engaging in His various pastimes in Vrindavana with His devotees. In this way one can always think of
the activities and pastimes of the Lord. This is the mental culture of Krishna consciousness.
Similarly, we can offer many services with our bodily activities. But all such activities must be in relationship with
Krishna. This relationship is established by connecting oneself with the bona fide spiritual master, who is the direct
representative of Krishna in disciplic succession. Therefore, the execution of Krishna conscious activities with the body
should be directed by the spiritual master and then performed with faith. The connection with the spiritual master is
called initiation. From the date of initiation by the spiritual master, the connection between Krishna and a person
cultivating Krishna consciousness is established. Without initiation by a bona fide spiritual master, the actual
connection with Krishna consciousness is never performed.
This cultivation of Krishna consciousness is not material. The Lord has three general energies-namely the external
energy, the internal energy and the marginal energy. The living entities are called marginal energy, and the material
cosmic manifestation is the action of the external, or material, energy. Then there is the spiritual world, which is a
manifestation of the internal energy. The living entities, who are called marginal energy, perform material activities
when acting under the inferior, external energy. And when they engage in activities under the internal, spiritual energy,
their activities are called Krishna conscious. This means that those who are great souls or great devotees do not act
under the spell of material energy, but act instead under the protection of the spiritual energy. Any activities done in
devotional service, or in Krishna consciousness, are directly under the control of spiritual energy. In other words,
energy is a sort of strength, and this strength can be spiritualized by the mercy of both the bona fide spiritual master
and Krishna.
In the Caitanya-caritmta, by Krishnadasa Kaviraja Gosvami, Lord Caitanya states that it is a fortunate person who
comes in contact with a bona fide spiritual master by the grace of Krishna. One who is serious about spiritual life is
given by Krishna the intelligence to come in contact with a bona fide spiritual master, and then by the grace of the
spiritual master one becomes advanced in Krishna consciousness. In this way the whole jurisdiction of Krishna
consciousness is directly under the spiritual energy-Krishna and the spiritual master. This has nothing to do with the
material world. When we speak of "Krishna" we refer to the Supreme Personality of Godhead, along with His many
expansions. He is expanded by His plenary parts and parcels, His differentiated parts and parcels and His different
energies. "Krishna," in other words, means everything and includes everything. Generally, however, we should
understand "Krishna" to mean Krishna and His personal expansions. Krishna expands Himself as Baladeva,
Sankarsana, Vasudeva, Aniruddha, Pradyumna, Rama, Nrsimha and Varaha, as well as many other incarnations and
innumerable Visnu expansions. These are described in the Srimad-Bhagavatam to be as numerous as the uncountable
waves. So Krishna includes all such expansions, as well as His pure devotees. In the Brahma-samhita it is stated that
Krishna's expansions are all complete in eternity, blissfulness and cognizance.
Devotional service means to prosecute Krishna conscious activities which are favorable to the transcendental pleasure
of the Supreme Lord, Krishna, and any activities which are not favorable to the transcendental favor of the Lord cannot
be accepted as devotional service. For example, great demons like Ravana, Kamsa and Hiranyakasipu were always
thinking of Krishna, but they were thinking of Him as their enemy. This sort of thinking cannot be accepted as bhakti, or
Krishna consciousness.
The impersonalists sometimes misunderstand devotional service in such a way that they divide Krishna from His
paraphernalia and pastimes. For example, the Bhagavad-gita is spoken on the Battlefield of Kuruksetra, and the
impersonalists say that although Krishna is of interest, the Battlefield of Kuruksetra isn't. The devotees, however, also
know that the Battlefield of Kuruksetra by itself has nothing to do with their business, but in addition they know that
"Krishna" does not mean just Krishna alone. He is always with His associates and paraphernalia. For instance, if
someone says, "Give something to eat to the man with the weapons," the eating process is done by the man and not
by the weapons. Similarly, in Krishna consciousness, a devotee may be interested in the paraphernalia and locations-
such as the Battlefield of Kuruksetra-which are associated with Krishna, but he is not concerned with simply any
battlefield. He is concerned with Krishna-His speech, His instructions, etc. It is because Krishna is there that the
battlefield is so important.
This is the summary understanding of what Krishna consciousness is. Without this understanding one is sure to
misunderstand why the devotees are interested in the Battlefield of Kuruksetra. One who is interested in Krishna
becomes interested in His different pastimes and activities.
The definition of a pure devotee, as given by Rupa Gosvami in Bhakti-rasamrita-sindhu, can be summarized thus: his
service is favorable and is always in relation to Krishna. In order to keep the purity of such Krishna conscious activities,
one must be freed from all material desires and philosophical speculation. Any desire except for the service of the Lord
is called material desire. And "philosophical speculation" refers to the sort of speculation which ultimately arrives at a
conclusion of voidism or impersonalism. This conclusion is useless for a Krishna conscious person. Only rarely by
philosophical speculation can one reach the conclusion of worshiping Vasudeva, Krishna. This is confirmed in the
Bhagavad-gita itself. The ultimate end of philosophical speculation, then, must be Krishna, with the understanding that
Krishna is everything, the cause of all causes, and that one should therefore surrender unto Him. If this ultimate goal is
reached, then philosophical advancement is favorable, but if the conclusion of philosophical speculation is voidism or
impersonalism, that is not bhakti.
Karma, or fruitive activities, are sometimes understood to be ritualistic activities. There are many persons who are very
much attracted by the ritualistic activities described in the Vedas. But if one becomes attracted simply to ritualistic
activities without understanding Krishna, his activities are unfavorable to Krishna consciousness. Actually, Krishna
consciousness can be based simply on hearing, chanting, remembering, etc. Described in the Srimad-Bhagavatam are
nine different processes, besides which everything done is unfavorable to Krishna consciousness. Thus, one should
always be guarding against falldowns.
Srila Rupa Gosvami has also mentioned in this definition of bhakti the word jnana-karmadi. This karmadi (fruitive work)
consists of activities which are unable to help one attain to pure devotional service. Many forms of so-called
renunciation are also not favorable to Krishna conscious devotional service.
Srila Rupa Gosvami has also quoted a definition from the Narada-pancaratra, as follows: "One should be free from all
material designations and, by Krishna consciousness, must be cleansed of all material contamination. He should be
restored to his pure identity, in which he engages his senses in the service of the proprietor of the senses." So when
our senses are engaged for the actual proprietor of the senses, that is called devotional service. In our conditional
state, our senses are engaged in serving these bodily demands. When the same senses are engaged in executing the
order of Krishna, our activities are called bhakti.
As long as one identifies himself as belonging to a certain family, a certain society or a certain person, he is said to be
covered with designations. When one is fully aware that he does not belong to any family, society or country, but is
eternally related to Krishna, he then realizes that his energy should be employed not in the interests of so-called family,
society or country, but in the interests of Krishna. This is purity of purpose and the platform of pure devotional service
in Krishna consciousness.
Discourse on the Absolute
by Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja

(A conversation with V. Venkanta Subbaya of Ongol.
Shorthanded by Anil Kanta Ganguli, B.A.)






On the 5th August, 1935

We require solution for the various problems of our life. But we are liable to be interrupted and troubled by foreign
relations by polemical discussions and also to meet different contending ideas and thoughts from outside. So we
require Divine instruction for our purpose. We are assured by the song of the Supreme Lord Sree Krishna,
"Sarvadharman parityajya Mamekam sharanam vraja, Aham twam sarva papebhyoh mokshyeeshyamee na suchah,
i.e. Depend on Me. You will not have to repent for such submission. Whatever you have acquired up to this time, leave
aside and come up to Me, I will dictate to you what course you should adopt". But in case we do not feel assured by
this and thinking we are going to be deceived by such insinuative dictations of Shree Krishna, try to follow some other
source of instruction, Shree Krishna has already sung another song to avoid that, "Yehpyanyadevata bhakta jajante
shraddhayanvita, tehpi Mameb Kaunteya jajanti abidhipurbakam". The Lord says, "If you take the initiative to suggest a
course you are liable to be instructed by such sources which will prove to be ineffective in the long run beacuse I am
immanent in the universe and there is no possibility of avoiding Me. I am the source of all existence. I am full of
knowledge, I am endowed with infinity of bliss". We can have no better instruction from elsewhere, which can give a
more dependable and complete idea of the thing. The whole thing, the exact entity, could not be found if we took a
different course from Shree Krishna as Shree Krishna is the Fountainhead of all energies; all sorts of energies - even
the opposite and conflicting energies - are stored in Him. He is "Akhilarasamritamurti". We have heard His song, "Ye
yatha Mam prapadyante tamstathaiva bhajamyaham, Mama bartmanubartante manushya Parthah sarbashah". We are
actuated by the influence of rasa. We require pleasant sensation. But we should see that our particular predilection is
directed to a definite purpose. Shree Krishna is the emporium of everything. In Geeta we have clearly marked the exact
situation of the human soul and the phenomenal existence of His Prakriti. "Bhumiraponalo vayu kham mano
buddhirebacha, ahamkara itiyamg Me vinna prakritirastadha; apareyamitastvanyam prakritim biddhi Me param
jibabhutam mahabaho yayedam dharyate jagat". We have seen that there are two prakritis - para and apara. Jivas are
known as para prakriti but jivas, being infinitessimally small, can come under the clutch of apara prakriti - can be
overpowered by the deluding potency. Jivas can also disassociate themselves from this undesirable situation. How can
this be? We have heard another song, "Daivi hyesha gunamayee Mama maya duratyaya, Mameva ye prapadyante
mayametam taranti te". We have got the solution as how to get rid of this shackle in "Mameva ye prapadyante". By the
use of the word "mam" we see the object is singular - the personaltiy is fixed. The Lord sings, "I can set you free from
the clutches of the present activity of measuring things through the senses. I can show Myself fully to you when there
will no necessity of exercising your senses. I have set the engine of the three 'gunas' for the purpose of entrapping the
less intelligent people. But when they listen to My dictation they see that they can easily manage to get rid of this
trouble by submitting to Me, to Me alone." There is no other alternative of getting rid of our measuring temperament.
We are now equipped with senses which are incapable of leading us to the Truth. We are liable to be deluded by the
influence of Maya, and Maya is but a trap. If we want to avoid that trap, we are to submit to Him unconditionally. So
'prapatti' is the essential thing which means full submission. We can exercise our senses but such exploitations will not
do any good to us in the long run unless we submit to Him leaving aside whatever we have acquired up to this time.
We are simply to surrender to Him. When we simply depend on Him, He will give us such facilities as to enable us to
make better progress. We are assured that we need not take the empirical course through our senses. Though we
have inclination of acquiring knowledge through our senses, our attempts are often frusrated. Our empirical activities
often fail to make much progress for we see that whatever we have acquired by our empiricism requires more addition
or subtraction when we pass though the rolling of time. We think we have acquired a good deal of knowledge at our
thitrtieth year, but that knowledge is found to be inadequate as soon as we reach the fourtieth year. Again if we have to
live for then years more, we will have to revise our knowledge again. In this way living for any number of years will not
serve our purpose, it will not make us wise, i.e., all sorts of empirical knowledge are quite useless for the purpose of
gaining the whole truth. We should, therefore, be 'prapanna'. We should simply submit, and that submission should be
attended with everything we have acquired. Whatever we have acquired must be given up considering that we will be
helped by Him. But if we have no such confidence in Him, we cannot part with our acquired things.

We will be making a sad mistake if we conjecture that the Lord, in the long run, may have nothing to conferr on us, and
that by giving up what we have acquired we will get into trouble. We forget that He is the Absolute, He is the emporium
of everything. We need not be doubtful of His assurances that He will never fail us. We have got a free will which we
can exercise. But we are not expected to imagine that we are independent. We are bound to accept that we are
dependants. If we make a sifting enquiry into the phenomenal objects, we won't get anything which can give us that
sort of relief which the Fountainhead of all things - that very Center - can give us. So Geeta tells us that submission to
the Supreme Authority, Sree Krishna, is the only thing wanted; and by such submission our desired ends will be fully
and duly fulfilled. The question is how in spite of the measuring temperament which stands against our purpose, that
submission is to be effected.

(Thus Sambandha or Relationship is dealt with. Next time we will discuss what process we have to adopt to get our
end).

On the 6th August, 1935.

After Sambandha comes Abhidheya i.e. how to reach our coveted place, what sort of adoption is required for the
purpose of achieving our objects. That is Abhidheya, and Abhidheyas there are thousands. They are classed by
somebody to be 64, by some 9, and by some 5. Though they are multifarious aspects of adoption by which we can love
the All-love - the Absolute - these adoptions are classified in 64 or 9 or 5 divisions. Of the 64 divisions, 5 are the
principal things, and with these 5 divisions we are to deal. These are - 1. Bhagabat shraban, Bhagabat kirttan,
Bhagabat smaran, 2. Sree Hari's anghri-sevanam, 3. Mathurabas, 4. company of sadhus and 5. Sree Harinam
sankirttan.

Mathurabas means to have our eternal abode in Mathura, the place where all knowledge is permanent. Sree Harinam
sankirtan is chanting the Transcendental Name. Archan is done in 5, 16 and 64 upacharas for which purpose we are
given some Archa in the form of Vigraha, Painting, Figure or Icon, and we have to worship with this Archa with some
mantras. All material things are spiritualised by the influence of dedication. When we dedicate worldly things to the
Object of our worship, we need not think that they have got any material value to be enjoyed by us. All sorts of
mundane temporary associations have to be eliminated before anything can be offered to the Object of worship. This is
called 'bhutashuddhi'. The Object of worship being spiritual, spiritual things are to be offered by a spiritual actor through
spiritual activity. Material things are not welcomed by the spirit and we should not bring any material things before Him.
If we do so, we would be considering Godhead as one of Nature's products, but that is not the case. He should not be
considered as an object of phenomena. All the objects of phenomena serve our purpose - but Godhead is not an object
to serve us. He is the only Object of adoration - of worship - and all services are to be offered to Him. We need not
demand anything from Him, as we issue cheques or notes on demand to be cashed in our Banks, for our purpose. He
is not our servitor. It is we who are His eternal servitors, and we are to offer our services to Him without expectation of
getting anything in return. If we demand anything in lieu of our services that would be considered as a bartering
system. When we go to a benia shop we get some articles for which we pay some price. That sort of transaction should
not be done with the Absolute. With non-Absolutes we can have such transactions; but we should not carry on such
transactions with the Absolute. Banikbritti is not necessary. We should be always offering our services to Him and not
receiving any service from Him. We are not to expect Godhead to serve us in any capacity. He needs not come to us
as parents. We find such demands "Dhanam dehi, rupam dehi, jayam dehi, dwisho jahi etc.", are made by a class of
people who style themselves as shakteyas. Our prayers should not be to that end. We should not pray, "Give us this
day our daily bread". We must not ask Godhead to attend to our call. Throughout the whole world we find such wrong
ideas. Devotion should be our principal aim, and not karma or jnana. There is another injunction in the Sermon on the
Mount, "Don't take God's name in vain". Yes, we should not take God's name for the purpose of our own use. If we
want to serve Godhead and implore Him to receive our services, we won't be infringing any such rules dictated by
Christ. He has forbidden us to take God's name in vain. That is true. We should not ask Him for anything just as we ask
our order-suppliers to furnish things for our use. We are simply to submit. He is the best Judge to look after us. We do
not know how good will come to us. We cannot examine the merits and demerits of things by our present acquisitions.
It is not possible. We should always be ready to submit to Him unconditionally. All other ideas except this are not
regarded as bhakti by true religionists. In Geeta we find three divisions. The first six chapters are for karmins, the last
six chapters for jnanins, and the intermediate six chapters for bhaktas. So the middle portion is the principal thing of the
book. The karmakanda and jnanakanda are not the real factors of the book - are not its necessary paraphernalia. So
bhakti or devotion to Godhead should be the principal object of all religions. Bhakti should be considered as nitya, that
is permanent and constant. "The Supreme Lord is unconquerable. Our strenuous efforts or empirical knowledge cannot
give us the facility of bringing Him within our sense perceptions. The devotees have no faith in either of these
processes, yet they can by their devotion manage to accomodate Him within their hearts. We are to throw off all
exertions for acquiring knowledge leaving aside all our exploitations of knowledge. We should not be unmindful of
giving up all that are not wanted. We need not pose ourselves as intellectual giants. But we should always be energetic
in our devotional purpose. We are not to have any confidence in the two systems of karma and jnana, or accept the the
results derived by these two methods. We should be devotees. Aural reception should be sufficient for our purpose.
We should hear from the lips of the adepts who are constantly busy in offering their services to the Absolute. They
have the loving tendency for the love of the All-Love.

The Absolute, the Infinity, is ever-ready to receive His servitors and His servitors have no other engagement but to
serve Him. Devotees do not think that they have any other course to be adapted. They need not have any other
engagements. They are always engaged in pleasing their Master. There cannot be any difference of interest between
the Master and His servitor, or when the Master is wanting one thing the servitor is supplying another thing. This
cannot be called service. Whatever is wanted by the Master, that should be supplied by the servitor. We should always
be ready to serve according to the whims and predilections of the Master. This is devotion. We should not offer
anything according to our taste which may not have His approval. He is the Fountainhead of all potency. He is the
Predominating Agent and we are the predominating agents. We have no other duty but to attend to the wishes of the
Master. Our duty should be to serve Him as spouse and not as husband. The Master should not be the spouse.
Westerners are always busy to serve their wives. They are, more or less, strainas or naripujakas. They have a rule in
their society that no one should have more than one wife. But the Supreme Autocrat should not be resticted in that
way. Sree Ram Chandra has been restricted to only one wife, whereas Sree Krishna has got millions. We need not
restrict Him. He is the Proprietor of everything and everything is within His range. We need not put Him under the
clutch of restriction as if He is Nature's product and nature is not one of His products. We should always abide by the
rules of civic discipline otherwise some restlessness or disturbance may arise in society. We are to remember such
maxims as "Do to others what others should do unto you" in the transactions with our friends. Whereas the Absolute
has got everything as Proprietor and all properties are meant for His service only and not for the service of any other
else. Since we are dependants, we should be restricted in every way, but we need not for this reason try to restrict the
Master. We have got some independence, but that independence should not be indulged in such a way as to restrict
the Master. We are allowed some definite things for our purpose, whereas He has the sway over all. So we must not
think Him as one of His created beings. When the Absolute wants something, we are morally bound to offer our
services to Him - to attend to His needs. If He thinks that He is the Husband, all should be His wives. The soul should
attire her body according to the taste of her husband - she should apparel herself in such a way as to please her
Master. We are not to think that Godhead should be a predominated agent to serve our pupose. We need not lord it
over Him. We are not allowed to do so. We are incapable of doing so. Being infinitessimally small, we have not the
power to have Him as dependent. We ought not to think that He should be our parent and serve us, as we find our
parents doing from the beginning of our lives. We should serve and worship Bala Krishna - Child Krishna as His
parents. "Srutimapare Smritimitare Bharatamanye bhajantu bhababheeta ahamiha Nandam bande yasyalinde Param-
Brahma". "I need not go through the Vedas, I need not read the Dharmashastras and Mahabharata for the amelioration
of my troubles. Let persons who are too much afraid of worldly troubles read Vedas and so on. I am not afraid of all
these. I do not think that the pessimistic trend of my mind should engage me in reading these books. These are lifeless
transactions. I want a living thing. I see that Nanda, as father, has got the privilege of nurturing and forstering Child
Krishna from the very beginning. So it is better for me that I should have Nanda as my preceptor instead of all these
shastras. The Child Krishna is found to be crawling on the corridor of Nanda's house. I am also going to worship Him
as His parent's servitor. Therefore, the parent servitor should be my preceptor. I should not ask Him to be my friend,
but instead, I should befriend Him, i.e., I should render my services to Him as a friend. I should also like to be termed
as His confidential friend and not a reverential friend. Flatterers use to flatter their masters posing themselves as
friends. I should not be His flattering friend. I should like to be His confidential friend. I won't hesitate to offer Him any
food which I have already tasted before to see whether it is relishing or not. If I find the food to be nice, then only shall I
place it before the Supreme Lord, whereas, our reverential friend would not allow such conduct which is quite contrary
to ideas of the reverential worshipers of the Lord. Even Sree Ramanuja followed the rules of reverential worship. But
Sree Krishna Chaitanya has told us what we should be His confidential friends instead of posing ourselves as friends in
a reverential mood. The reverential mood rather puts a sort of screen before us. Shanta rati is the neutral mood. The
Absolute has the right of receiving the different services rendered by His servitors. "Ye yatha Mam prapadyante
tamstathaib bhajamyaham". The Lord says He is ever ready to receive services from His servitors.

Ordinary people do not understand what religion is. Most people are injuring the cause of service excepting the scool of
Devotion. Jnanins want to merge in the personality of Godhead. Buddhists think that they can get rid of all miseries by
annihilating themselves. Henotheists think that they will in the long run, reach a state where there is no manifestive or
designative feature. Devotees call such people non-devotees, atheists, sceptics, etc. There are karmins or karmabirs
who are doing many things. They declare that they have got a definite object for which they work, otherwise they would
be called frantic or mad people. They are all wage-earners, contractors and do their work in order to get something in
return. Agnostics on the other hand do not trouble themselves with such things; they want to lose themselves, they
want to commit suicide. These people are not devotees. The idea of a devotee is quite different from the ordinatry idea
of men in general. The devotional school is always looking after the interest of the Absolute. They do not class
themselves as karmakhandins or jnankhandis - they do not join these two parties. They are quite different.

We all should be Mathura people. We should have conception of spiritual Mathura instead of mundane Mathura which
is the place of enjoyment of people of a very low grade. Our sahajia brothers think that they can have access to
Mathura by paying the railway fare. "Namashrestham manumapi Sachiputramatra swarupam, rupam
tasyagrajamurupurim Mathurim gostha batim". It is by surrendering ourselves to the Preceptor's Feet that we can have
an abode in Mathura. Otherwise we cannot get an entrance into the transcendental region. We should approach the
Guru who will confer on us the eight things i.e., Name, Mantra, etc. The Nama is the Transcendental Sound and
Mantras are incantations. The Nama is identical with the Namee. The Mantra is required in order to reach that situation
in which the Name can be properly chanted. The son of Sachi is the Supreme Lord Himself. Damodar Swarup is the
head of the Gaudiyas or the transcendental servitors of Sree Krishna Chaitanya. Rupa and Sanatana were sent to
Mathura by Sree Krishna Chaitanya to diffuse transcendental knowledge there. There are several Puris which can give
salvation, and among them Mathura is the acme. Gosthabati - where Sree Krishna is feeding His cows. (The sound
"Go" has various meanings as - knowledge, senses, the animal cow, etc.). The next thing is Radhakunda which is a
tank where Krishna got rid of the sin He incurred by killing a cow named Aristanemi. He killed Arestotelianism or the
rationalistic process of reasoning of this imperfect world. When Krishna wanted to join hands with Radhika, Aristanemi
came forward to disturb Him, becacuse Radhika was thought by many people to be the wife of a milkman named
Abhimanyu. This Aristanemi was the incarnation of mundane knowledge, and Krishna killed him for which act he
expiated by taking a dip in the Radhakunda. This kunda is the mental speculation of Radha. The eternal land of our
abode should be Radhakunda. By the border of Radhakunda we should have our groves. There are millions of groves
by the banks of Radhakunda.

This world is a perverted reflection of the original which is our real home. Instead of passing our time here, we want to
go back to our eternal abode. We are now very busy to have pleasant sensations through our senses from the
phenomenal objects. We should make it a point of eradicating the root cause which has brought us to this world of
delusion, apparent pleasures, miseries and troubles. It is the mind. Mind is the root of all evils and the root of all
pleasure-seeking inclinations. So the mind should be killed first i.e., it should not be allowed to take initiative in
anything. Now the mind is controlling our senses and the soul is lying in a dormant condition. The soul has delegated
its power of transacting with the external world to the mind, and the mind has five ministers to help in the administration
of the phenomenal world. But the mind is not a dutiful agent of the soul. It always tries to injure the interest of the soul.
The soul has come down here and, while doing so, it has incorporated two envelopes, one subtle and the other gross.
But the soul is now in a drowsy condition. It cannot exactly compel the mind to look to its interest. At this crisis, the
ever-merciful Lord Sree Krishna sends his messengers with the Transcendetal Sound. This Transcendental Sound is
received though the ears. The Transcendental Sound is meant to regulate the five senses which are engaged in a
wrong way to foster the cause of the mind and to injure the cause of the eternal soul. So aural reception is the first
thing we should seek from the Agent, the deputed Messenger from the transcendental plane. The Transcendental
Sound is transmitted through the lips of the Messenger in the shape of Mantra and in the shape of Nama. The very
Name or the Nomenclature of the Transcendence can regulate the senses. "Go on chanting the Nama, constantly
repeat the Transcendental Nomenclature, and you will find that energy is being injected into you. But this Nama should
come to you from a good source, from a transcendental source, and not from any mundane source." The name should
not be confused with the other sounds of this world. The Transcendental Sound regulates the senses and does not
submit to the senses for scrutiny. When the Supreme Lord met Sreee Rupa at Allahabad, He first of all transmitted
something into the entity of Sree Rupa which empowered him to receive the Transcendental Sounds from Him, and
then He imparted those Transcendental Sounds to Sree Rupa with all explanations.

Mantra is the Nama in the dative case.

The Supreme Lord, being Adhokshaja, does not allow anybody to see Him. But people are impatient to see Him first,
and that is a wrong process.

There cannot be more than one Guru. Guru is the only one without a second.

"Adau shraddha tatah sadhusangohatha bhajankriya, tatah anarthanibrittih syattato nishta ruchistatah". We should first
of all make a sifting enquiry throughout the world to single out the proper person from whom we can get the process for
our adoption. We shoul have full reliance or confidence (shradha) in Him. He will dictate to us what sort of engagement
or bhajan we should perform for the welfare of our souls. As a result of this engagement or bhajankriya, we will be set
free from all sorts of troubles and all our acquisitions and empiric activities will be regulated. That is, all undesirable
elements which have crept into along with our activities will be eliminated. This is called "anarthanibritti". Then comes
nistha. We should resolve that we will not deviate from our only object which is to serve the Absolute, to be constantly
attached to Him. We should have some sort of predilection or taste for our bhajankriya, the continuity of which should
not be disturbed. When we transcend 'sadhanbhakti', we are placed in 'bhababhakti' region where we will find that 'rati'
is the cardinal point, the principal thing. When we were passing through 'sadhanbhakti', 'Shraddha' was the index.
Here, in 'bhababhakti', 'rati' is the index. Rati has five different aspects, shanta, dasya, sakhya, batsalya and madhur.
Rati is the medulla oblongata or the substratum which lies between sadhanbhakti and bhababhakti. Rati is supplied by
four different ingredients known as vibhava, anubhav, sattvika, and sanchari. Vibhav includes alambana and udipana.
In alambana we findvishaya and ashraya.. There is activity of vishaya for ashraya and of ashraya for vishaya. The
Vishaya is one without a second, but ashrayas there are many. Krishna is the only Vishaya, and Karshnas are the
ashrayas. Rati is associated with Vishaya and is developed by the influence of uddipana.. When we designate
ourselves as ashrayas, we have only one Vishaya who is always looking to confer mercy on us, i.e., proper
engagement for us, and at the same time we should have the same aptitude for having the connection of Vishaya.
Anubhab is regulated bhab, just following vibhab. Then comes sattvika and sanchari. The former is 8 in number and
the latter 33 in number. Sattvika indicated ecstasy. The extatic or entheasmic features of sattva are displayed,
developed and nutured by the 33 sancahribhavas. So rati is associated with the 4 ingredients vibhav, anubhab, sattvika
and sanchari. When they are mixed up, we find a palatable drink rasa. Rasa is formed by the composition of these four
ingredients with the rati. Then we come to prema-bhakti, where rasa is indicatory. In bhaba-bhakti rati is the cardinal
point. The Vishaya and the ashraya both drink this rasa. We have now come to prayojana tattva. Ashrayas taste
Krishna-rasa and Krishna tastes ashraya-rasa.. The development of bhabahbhakti leads to prema-bhakti, and in
prema-bhakti we find rasa. People need not confuse chit rasa with jara rasa. Chit rasa is tasted in a region where no
imperfection can possibly reach. Jara rasa, as we find in stories like Nala-damayanti etc., should not be carried to that
region. The domain of rasa is Bhagabata. The book is dedicated to rasikas and bhabukas and not to anybody else.
Krishna-prema is the only prayojana or need. This is the final stage.

There are some people who with their hallucinative ideas think that bhoga should be the final goal, and there are some
perverse people who think that tyaga should be the final destination. But these things are not congenial for our
propagatory works. We are not to confine ourselves to the ideas of bhoga or tyaga. Parama dharma is not temporary
religion asssociated with the retention of temporary things. We must not think that parama dharma is on the same line
with itaradharma. Parama dharma or sanatana dharma is meant for our eternal purpose. Our soul being eternal, this
sanatana dharma is to be adopted, but not the pseudo-sanatana dharma advocated by the karmins and jnanins. So we
should be very careful not to accept agnosticism or the pantheists. We should also be careful not to accept the
enjoying mood of the karmakandins who are very busy to have us as suppliers of their gluttonous desires. So true
devotion should be defined first. In order to do so, the second shloka of the Bhagabat reading "Dharmah projjhgita etc."
has come to us. Projjita means from which all pretentions have been uprooted. Persons who have already transcended
the mundane regions are known as sadhus, and the religion of the sadhus is inculcated in the Bhagabat. Matsarata is
the combination of the five obstacles viz., kama, krodha, lobha and mada. By indulging in these passions we become
matsar i.e. jealous. Sadhus are free from jealousy. Bastava Bastu means positive entity. We should have access to the
positive entity and not the negative side of the dreamy representations of the objects. By the reverential study of the
Bhagabat the threeforld tapas (miseries) viz., adhyatmik, adhidaivik andadhibhoutik, are completely eliminated.

Krishna-prema-rasa should be our desired end. We should be rasika bhabukas and not devoid of rasa.

(This article was originally published in The Harmonist Magazine. It is not edited by Sri Guru Vandana, except for minor
orthographical changes.)
Rays of the Harmonist 6-2 No.11 Karttika 2002
The Mind



Controlling the Mind In Bhakti Yoga
Srila A.C.Bhaktivedanta Swami Prabhupada
Excerpt from Krsna Consciousness Science of Self Realization Bhaktivedanta Book Trust


So everything depends on training. That is yoga system. The whole yoga system means training. Our senses, our
mind, our, this, that so many things, then we are fixed up in the self. Do you think that simply by fifteen minutes
meditation a day we become realized? And then do all nonsense all the rest of the day? No. It requires training. You
are trying to solve the problems of life and you want to do it very cheaply? No, then you'll be cheated. You have to pay
for it. If you want the nicest thing then you have to pay for it. But by the grace of Lord Caitanya, the payment has been
made very easy. Chant Hare Krsna. Everything becomes very easy. All this controlling system, perfection of yoga
system, becomes very easy. That is the mercy of Lord Caitanya. Iha haite sarva-siddhi haibe tomara. Lord Caitanya
has blessed that if you follow this principle, chanting, then you'll get all the perfection of self-realization. That is a fact.

So for this age, when people are so much fallen, no other process will be successful. This process of Bhakti Yoga is
the only process. It is very easy and sublime and effective and practical, and one can realize oneself.
Pratyakavagamamdharmyam. In the Bhagavad-gita it is said that you can practically experience. In other system, you
do not practically experience how far you are making progress. But this system, if you follow, for a few days, you
realize, "Yes, I am making progress." Just like if you eat, you understand that your hunger is satisfied. Similarly actually
if you follow this principle of Krsna consciousness movement, you'll see yourself that you are advancing in the matter of
self-realization.

One, who controls the mind, therefore the senses as well, is called gosvami or svami. One who is controlled by the
mind is called go-dasa or the servant of the senses. A gosvami knows the standard of sense happiness. In
transcendental sense happiness, the senses are engaged in the service of Hikea or the supreme owner of the
senses Krsna. Serving Krsna with purified senses is called Krsna consciousness. That is the way of bringing the
senses under full control. What is more, that is the highest perfection of yoga practice, Bhakti Yoga. In Bhagavad Gita it
states in the 6th Chapter 27th Verse: "The yogi whose mind is fixed on Me verily attains the highest pleasure. By virtue
of his identity with Brahman, he is liberated, his mind is peaceful, his passions are quieted, and he is freed from sin.
Then in the 28th verse it says: "Steady in the Self, being freed from all material contamination, the yogi achieves the
highest perfectional stage of happiness in touch with the Supreme Consciousness."

So here is the perfect process. "The yogi whose mind is fixed on Me." Me means Krsna. Krsna is speaking. If I am
speaking, "Give me a glass of water." It does not mean that the water should be supplied to somebody else. Similarly,
the Bhagavad-gita is being spoken by Lord Krsna and He says "Me." "Me" means Krsna. This is a clear understanding.
But there are many commentators, they deviate from Krsna. I do not know why, that is their nefarious motive. No. "Me"
means Krsna. So a Krsna consciousness person is always in yoga trance.

So in Verse 29 Krsna says: "A true yogi observes me in all beings and also sees every being in Me. Indeed the self-
realized man sees Me everywhere

Yes! Now, "A true yogi observes Me in all beings." How he can see? They interpret that all beings are Krsna. So
therefore there is no use of worshiping Krsna separately. They take therefore to humanitarian activities. They say this
is better. Why Krsna shall be worshiped? Krsna says that one should see Krsna in every being, but they do not know
the techniques to do that. That requires training under bona fide spiritual master. This, "A true yogi observes Me in all
beings." A true yogi is a devotee, just like these devotees are going to teach Krsna consciousness, Bhakti Yoga
outside. Why? They see Krsna in all beings. How? Because they see that all beings are part and parcel of Krsna. The
people are under forgetfulness of Krsna. So a devotee thinks let us awaken them to Krsna consciousness. Just like
sometimes some missionary activities are there to give education to the uneducated children. Why? Because they see
they are human beings. They should be educated. They should know the value of life. That is their sympathy. Here
also the same thing. That everyone should know that he's part and parcel of Krsna. Forgetting this consciousness he
suffers. That is to see Krsna in everything. Not that everything has become Krsna. Don't see like that; then you'll be
mistaken. Just like if I see somebody, that this boy is the son of such and such gentleman. That means I see such and
such gentleman in this boy. Is it clear? If I see every living being is son of God or Krsna, then that means I see God in
every being. Is there any difficulty to understand?
Why we do not like to Love Krsna?
by Srila Bhaktivedanta Trivikrama Maharaja
[Mathura, India: October 1996]





We want to do what pleases us most. The liking for that activity is called ruci. Why do we not like to love Krsna? Why
do we not like to serve Him? This is the point of our discussion today. We like that which gives us pleasure through our
senses; but Krsna is such that He cannot be known by our senses. He is transcendental, and therefore He transcends
our senses. Our senses cannot know Him nor can they reach Him. Through our senses, we cannot taste if He is sweet
or not.
Because our senses can taste worldly things we either become attracted to those things or we reject them. We never
try to attain something that is not pleasing to our senses. We do not like Krsna because we cannot perceive Him with
our senses. Our eyes cannot see Him, our ears cannot hear His flute-playing, our nose cannot smell His flavor, and our
tongues cannot speak His name or qualities. Because it is all beyond our senses and we are not tasting His
attractiveness, we have no affection for Him. If we could taste Him, we could love Him. As long as we cannot taste His
sweetness, we are not attracted to Him and we cannot know if He is good or bad.

With our ears we hear from others that Krsna is very attractive and sweet, and that He is the best. Such hearing is
devoid of realization, so we can either choose to believe what we hear or not. Those who believe it may attain Him
after striving for Him, but those who do not believe it will never attain Him at any time. Is this not the truth? Therefore,
what do those people who seriously want to attain Him have to do?

tasmad gurum prapadyeta
jijnasuh sreya uttamam
sabde pare ca nisnatam
brahmany upasamasrayam

"Any person who seriously desires to achieve actual happiness must seek out a bona fide spiritual master and take
shelter of him by initiation. The qualification of a spiritual master is that he must have realized the conclusion of sastra
by deliberation and argument and thus be able to convince others of these conclusions. Such great personalities, who
have taken complete shelter of the Supreme Godhead, leaving aside all material considerations, are to be understood
as bona fide spiritual masters." (Srimad-Bhagavatam 4.29.55)

If we want to know the best subject, Krsna, we should surrender to a person with complete knowledge of Him who is
appointed to teach that subject. That person is Gurudeva. Gurudeva can explain Krsna to us because he is very near
to Him and because he is serving Him. Gurudeva is Krsna's very intimate potency. Unless and until we accept
Gurudeva's shelter, we cannot know the sweetness of Krsna. This is the reason why we do not like Him, or have no
ruci for Him.
maya-mugdha jivera nahi svatah krsna-jnana
jivere krpaya kaila krsna veda-purana

"The conditioned soul cannot revive his Krsna consciousness by his own effort. But out of causeless mercy, Sri Krsna
compiled the Vedic literature and its supplement, the Puranas." (Caitanya-caritamrta, Mad. 20.122)

At our stage, we are so overpowered by maya that we have no knowledge of Krsna. Who is Krsna? We cannot explain.
We have no idea of who He is. The human being overpowered by maya has no knowledge of Krsna or God. He cannot
see Krsna. He can see an airplane and how it works, and he can describe this to others. But he cannot explain who
Krsna is because he has no knowledge of Him.

Why are we wise to material matters, but not transcendental matters? Krsna, prema and bhakti all are transcendental.
Unless and until we take shelter of that person who is transcendental, we cannot know anything of the transcendental
realm. Tad-vijnanartham sa gurum evabhigaccet, "One must approach a bona fide guru to learn that transcendental
knowledge." (Mundaka Upanisad 1.2.12) Our scriptures give this instruction. One who wants to know Krsna should go
to a person who knows Him. That person is Gurudeva, the Divine Master.

You may say that one who endeavors with a sincere heart will receive everything, just as Ekalavya did. Although
Dronacarya did not accept Ekalavya as his student, Ekalavya had a picture of Dronacarya in front of which he
endeavored to perform the art of archery. Ekalavya was so successful that he possessed sabda bhedi bana, the skill of
accurately shooting an arrow simply by hearing the sound of his target. Someone may quote the example of Ekalavya
to ask why we can't attain knowledge of Krsna. "If we try, surely we will get it, so what is the need of surrendering to a
guru? Krsna is not purchased by just some people; He is for all. He is not partial. Why will He not bless me? I will
surely get His blessings if I try to get them." This sort of questioning is present in our knowledge.

But why did Ekalavya succeed in his archery and we have not in the matter of attaining God? Why? The answer is that
archery is a material science. By a material process we can attain material knowledge. But spiritualism is not
materialism, and Krsna cannot be attained by a material process. He is spiritual and the process to attain Him must
also be spiritual, but we have no knowledge of spirit.

The education we received in school or college pertained to material subjects, not spiritual ones. They impart
knowledge indirectly, not directly. They say that something exists that is spiritual but what that thing is, they cannot say.
The physicians or the surgeons operate on this body but do not find the spirit. Until now, no instrument has been
devised that can find it, that can know that spirit. However, everyone is bound to accept that when the spirit leaves the
body, the body does not function. The presence of spirit is the main cause of the body's functioning.

The body is inert and material. It is always material. It is not sometimes spiritual and sometimes material. For example,
I can move this stick. Has it become spirit just because it is moving? No. It is always material and inanimate. It has no
sense, no feeling, no movement, etc. This body is just like that. But we think we are moving because of the presence of
matter. No, the body moves because of the presence of spirit. What is that spirit? From where does it originate? Where
does it reside? Our Vedas educate one in that spiritualism, sanatana-dharma.

Spiritual culture is present in India but not in other parts of the world. Therefore, people come to India to learn spiritual
science. The Vedas, the Upanisads, all are present here. But we are sorry to say that we are ignorant of our own
sciences. This is described by one Bengali poet, Michael Madhusudana Datta, who went to England for an education,
for higher knowledge, and became a Christian. At the end of his life he wrote this lamentation:
he bharat bhandare tave vividaratan ta save avadani paradhame
lobhe kodi bhavan paradesi dikha dikhi duhka 'nyasu.

"What is not present in India? The best is here, but I am such a fool, I went to a Western country for a higher
education."

So we are also foolish like that, going to England, America and Russia to get a higher education even though people
from those countries admit that they are getting the best knowledge from India. We are so overwhelmed by maya,
however, that we disrespect and disobey our superiors, our rsis and our scriptures, and we say that our scriptures are
a myth. This true history is now called mythology. We consider it unnecessary to read our scriptures, thinking them
good for nothing, and we educate our little boys accordingly. In this way they are becoming atheistic.
nilakasera kauna khane, porira sab korche khela parijate phul bone
mithya aulik kalpana. kam-dhenu svarna lata chalanaya bhulbo na.

"In which part of the blue sky are the angels playing? In the forest of parijata flowers. This is untrue and imaginary.
'There are wish-fulfilling cows and golden vines ' I will never forget these cheating statements."

One Bengali lady poet named Man Kumari, said: "That there are angels in the blue sky is completely false. In what part
of the sky are they present? It is said that they are playing there, but this is false. We have not seen them with our
eyes; therefore they are not present." Her thinking is like this: "I am blind. I have no power to see, and therefore
everybody is blind." She concludes that angels do not exist. She says, nilakasera kauna khane, porira sab korche
khela. "In which part of the sky are they playing?" Parijata phul bone, "They are playing in the forest of parijata flowers.
This is all false and imaginary; it is not true." Kam-dhenu svarna lata "Wish-fulfilling cows and golden vines? These
statements are false."

Regarding the kama-dhenu, a wish-fulfilling cow, a description is given in the Mahabharata about a fight to secure that
kama-dhenu from the father of Parasurama and Jamu. But Man Kumari says they are all false and that our scriptures
are full of false explanations and statements. Such education is imparted to our boys, and so they have no regard for
our sastras. She says, "There is no svarna lata the creepers are not made of gold."

In Vrndavana the plants are called kalpataru. Whatever you want from them, they can give. They say this is false. The
earth and the sand of Vrndavana is made of precious gems, cintamani. Whatever you pray to them for, they can
bestow. The water of Vrndavana is amrta, nectar. If you drink it, you will not die, you will never again take birth from a
womb. Such are the statements about Vrndavana. But because we cannot perceive these realities with our senses, we
conclude they are false and can never be true. Can a seven-year-old boy lift Govardhana hill? We think it is a
falsehood. Because we are overpowered by maya, we do not know who Krsna is. We think that because we cannot
perceive God with our eyes and other senses He is shapeless. Such is our thinking.

In the Upanisads it is stated:
yato va imani bhutani jayante yena jatani jivanti
yat prayanty abhisam-visanti tad brahma tad vijijnasasva

"You should understand brahma to be He from whom all living beings are born, by whose help they live and progress
throughout life, and in whom they again enter." (Taittiriya Upanisad 3.1)

This is a description and definition of brahma. All these creations, animals and beasts are created out of brahma. In
this creation, of which He is the creator, we see that human beings and other beings have a shape. How, then, is it
possible for God to have no shape? That a child, a son, has a shape proves that his father and mother have shape.
Unless they have shape, the child could not have shape. Mustard oil comes by pressing mustard seeds. This proves
that mustard seeds contain mustard oil. If you press rubbish no oil will come out, because the potency to produce oil is
not present in that rubbish. That everything comes from brahma and that there are various shapes in this creation,
proves that all shapes are present in the Creator.

This is not only accepted in our sanatana-dharma, but in every dharma, as in the Christian religion. The Bible says:
"God created man in His own image." What does this mean? Your form is not shapeless. In Christianity there are two
schools of thought. One admits God has a shape, and the other does not. This is also stated in the Muslim religion
where we see that there are also two differing views. Their scripture says, ina allaha khalaka main surat hi. "Allah
created human beings in His own image."

Therefore, God is not shapeless. He has shape. Furthermore, He has every shape perceivable by our senses. He is
omnipotent, the possessor of all power. We cannot imagine the extent of His power. We could never imagine a seven-
year-old boy being able to lift Govardhana Hill. Only Krsna can do this. He also killed the demon Putana, whose
breasts were smeared with poison. Krsna sucked and Putana died. But if we had sucked her breasts, we would have
died. Putana had killed so many children in this way and she wanted to kill Krsna like this, also. But Krsna is not like
other babies. He is the Creator, the source of all creation, but Putana could not understand this. If Krsna appears
before us like an ordinary boy, we will not recognise Him as the Supreme Lord, the Almighty, because our senses
cannot understand Him.

How, then, can He be understood? Tad-vijnanartham sa gurum eva abhigacchet, "To learn that transcendental subject
matter, one must approach a spiritual master." (Mundaka Upanisad 1.2.12)

Dhruva went to the forest and cried, "O Madhusudana, come to me and fulfill my desire. I want to sit on my father's
throne." To attain this, he gave up everything, even eating. With much endeavor he performed great austerities.
Although Narayana was satisfied with Dhruva, He could not appear before him. He called his son Narada and said,
"Narada, go and see how Dhruva is suffering."

Why did Narayana Himself not go to him? Narada could have said, "You go; he is calling You", but instead he went
personally to Dhruva. Why was it necessary for Narada to go to Dhruva when Dhruva was actually calling for
Narayana?

The reason is that if Narayana had gone to Dhruva, he would not be able to understand who He was. To enable him to
understand, Narada was sent there as that Divine Master, that agent of God's purpose, Gurudeva, who can bestow all
knowledge about the reality of God. Unless and until we accept that agent, we cannot know and understand Sri Krsna,
nor can we have ruci for Him.
premanjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-puru am tam aham bhaj mi

"I perform bhajana of the primeval purusa, Sri Govinda, who is Syamasundara Krsna. His form has inconceivably
unique qualities, and His suddha-bhaktas perpetually see Him in their hearts with the eye of devotion anointed with the
salve of love. (Brahma-samhita 5.38)

With these material eyes He is not visible. But the eyes must be smeared with that anjana, or salve. That salve is
called prema. Therefore, devotional eyes are necessary. The highest stage of devotion is called prema. That sum of all
knowledge is known through the subject matter of prema. Unless and until we apply that premanjana, it is not possible
to know Him, to love Him or to get a sweet taste, ruci, for Him.

This prema, however, is not easily attained. We have to progress through different stages.
adau sraddha tatah sadhu-
sango 'tha bhajana-kriya
tato 'nartha-nivrttih syat
tato nistha rucis tatah
athasaktis tato bhavas
tatah premabhyudancati
sadhakanam ayam premnah
pradurbhave bhavet kramah

"In the beginning one must have a preliminary desire for self-realization. This will bring one to the stage of trying to
associate with persons who are spiritually elevated. In the next stage one becomes initiated by an elevated spiritual
master, and under his instruction the neophyte devotee begins the process of devotional service.

By executing devotional service under the guidance of the spiritual master, one becomes free from all material
attachment, he attains steadiness in self-realization, and acquires a taste for hearing about the Absolute Personality of
Godhead, Sri Krsna. This taste leads one further forward to have attachment for Krsna consciousness, which is
matured in bhava, or the preliminary stage of transcendental love for Krsna. Real love for Krsna is called prema, the
highest perfectional stage of life." (Bhakti-rasamrta-sindhu 1.4.15-16)

Since many stages are there, one must graduate from many classes. The first is sraddha. What is sraddha?
sraddha'-sabde--visvasa kahe sudrdha niscaya
krsne bhakti kaile sarva-karma krta haya

"Sraddha is confident, firm faith that by rendering transcendental loving service to Krsna, one automatically performs all
subsidiary activities. Such faith is favorable to the discharge of devotional service." (Caitanya-caritamrta, Madhya
22.62)

If one serves Krsna, all will be served. But we do not even believe in the very first stage. We think, "What is the value of
serving Krsna in the temple when there are human beings suffering due to lack of food and clothing? What is the need
of pouring milk on Govardhana Hill? Daily so much milk goes down the drain; there is such a waste of food. What is the
necessity of pouring ghee on the fire? Why waste so many flowers? All these things are useless. If we offered them to
the poor, it would be more practical." This is the thinking of people who have no faith, no sraddha. But such thinking
has no value. Krsne bhakti kaile sarva-karma krta haya, "by serving Krsna, everyone is served." Tasmin tuste jagat
tustah, "When one pleases Him, everyone is pleased." But nowadays one prefers to give pleasure to the poor instead
of giving pleasure to God. Their thinking is opposite to this conclusion of sastra, as is the doctrine they preach.

These ideas also prevail in the political sphere. People are thinking, "It is not necessary to worship God and there is no
need of our religion. There is no God." It is a godless society. If we ask them where this phenomenal world comes
from, they answer, "From nature". But when we ask, "Where, then, does nature come from?" there is silence. However,
Krsna has said: mama yonir mahad-brahma tasmin garbham dadamy aham. "My prakrti, or material nature, is the
womb which I impregnate with the jivas." (Bhagavad-gita 14.3)
bhumir apo 'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha

"My material external energy has eight divisions: earth, water, fire, air, ether, mind, intelligence and false ego."
(Bhagavad-gita 7.4)
apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat

"O Maha-baho, you should know that my external energy, which consists of eight divisions, is inferior. There is another
potency of mine known as the jiva-svarupa, which is superior and which accepts this material world for the purpose of
enjoying the fruits of karma." (Bhagavad-gita 7.5)

Krsna says, "Everything has been created by Me."
pitaham asya jagato
mata dhata pitamahah
vedyam pavitram omkara
rk sama yajur eva ca

"I am the mother, the father, the maintainer and the grandsire of the universe. I am the object of knowledge and the
purifier. I am the syllable om. I am also the Rg, Sama and Yajur Vedas." (Bhagavad-gita 9.17)
sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita

"O Kaunteya, the mahad brahma, great material nature, is the mother from whose womb all species of life are born,
and I am the seed-giving father." (Bhagavad-gita 14.4)

Everything is created by Him. Pita He is the father of all beings. By serving Him, everything connected with Him is
satisfied. Everything has a connection with Him. He is the shelter of all. Nothing can rest without His shelter. Tasmin
tuste jagat tustah, "When one pleases Him, everyone is pleased."
yatha taror mula-nisecanena
trpyanti tat-skandha-bhujopasakhah
pranopaharac ca yathendriyanam
tathaiva sarvarhanam acyutejya

"By giving water to the root of a tree one satisfies its branches, twigs and leaves, and by supplying food to the stomach
one satisfies all the senses of the body. Similarly, by engaging in the transcendental service of the Supreme Lord one
automatically satisfies all the demigods and all other living entities." (Srimad-Bhagavatam 4.31.14)

By watering the root of a tree, every part of the tree will be served. The root will distribute water to every part of the
tree, according to its necessity. Our senses are functioning: our eyes are seeing, our ears are hearing, our hands are
working, etc. What should we do to nourish them? Should we feed them separately by giving some butter and bread to
the eyes and ears? No. That is not the proper process. Through the mouth we supply the stomach with food and the
stomach distributes it throughout the body as necessary. Tathaiva sarvarhanam acyutejya, "In the same way, only by
worshipping Sri Bhagavan is everyone worshipped."

I will serve Acyuta, who is the root. By serving the root everyone is served. This is stated in the Vedas and Puranas.
We endeavour to serve everyone with our hearts and souls, but the result is opposite to what we expect. The more we
try, the more opposite is the result. We think that by such service we will become increasingly happy, but instead we
become more unhappy. Why? Because the process is wrong.

In ancient days everyone worshipped God. Everyone tried to satisfy Him by their actions. But nowadays everyone
thinks: "It is unnecessary to serve God. Instead serving of God, we should worship and satisfy the depressed and the
poor." We are now pursuing such thought, but Krsna says: "If you love Me, everyone will be served." This is the
teaching of sastra.
avajananti mam mudha
manusim tanum asritam
param bhavam ajananto
mama bhuta-mahesvaram

"When I appear in My human-like form, foolish people with mundane intelligence disrespect me, because they cannot
comprehend My nature as the Supreme Lord of all beings." (Bhagavad-gita 9.11)

This is the statement of Krsna. Avajananti mudha. "Those who are overwhelmed by maya have no proper knowledge.
They regard Me as a mere man." "Krsna is a cowherd boy," they think. They do not know who He is. Sri Krsna says,
"What of them, even Brahma could not understand Me. In My lila in Vraja, Brahma saw Me with the cowboys and
thought,'This is My creation. I created Nanda Maharaja, and Krsna is his son.'" Later, Krsna revealed Himself to
Brahma, and upon receiving such mercy Brahma prayed:
sri-brahmovaca
naumidya te 'bhra-vapuse tadid-ambaraya
gunjavatamsa-paripiccha-lasan-mukhaya
vanya-sraje kavala-vetra-visana-venu-
laksma-sriye mrdu-pade pasupangajaya

"Lord Brahma said: "My dear Lord, You are the only worshipable Lord, the Supreme Personality of Godhead, and
therefore I offer my humble obeisances and prayers just to please You. O son of the king of the cowherds, Your
transcendental body is dark blue like a new cloud, Your garment is brilliant like lightning, and the beauty of Your face is
enhanced by Your gunja earrings and the peacock feather on Your head. Wearing garlands of various forest flowers
and leaves and equipped with a herding stick, a buffalo horn and a flute, You stand beautifully with a morsel of food in
Your hand." (Srimad-Bhagavatam 10.14.1)

"O Lord You are worshipped by everybody. You are my worshipable object. I am not worshiped by You." Uncountable
times Brahmaji became perplexed before Krsna. This place where Brahmaji became bewildered is still present in
Vrndavana and we shall go there. This pastime is not a myth, although our schools and colleges teach that it is. It is in
fact the truth. This sort of education destroys our faith and should be revised and replaced with the traditional method
of the olden days. We should not give up the education of our ancient Vedas and Puranas.

Now we receive education according to Western teachings: "Eat, drink and be merry". We think that if we dress in a
coat and in trousers and speak English, we will be a high-class man. New ideas are introduced: "Why should we
control marriages? Marriage should be performed anywhere and with anyone we like." Everything has been destroyed
and European and Western styles have been introduced. And we say: "See, we are like you, we are following you. We
have become so free, we have become your slaves."

This tendency not to submit to and learn our Vedic knowledge and culture, is the main reason why we do not have
sraddha and thus why we do not in turn develop a liking for Krsna. This should be considered. Hare Krsna.

lecture delivered at Sri Kesavaji Gaudiya Matha in Mathura, October 1996 by Srila Bhaktivedanta Trivikrama Maharaja
The Abandoned Dog
by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja
Viareggio, Italy: April 13, 1999




[This is the first publication of the transcription below. Although it is five years old, it is timely. As Srila Narayana
Maharaja told the story herein, he was unsuccessfully trying to hold back his tears. In order to wipe his eyes as he was
reaching the storys end, he opened his arms to take hold of his upper sannyasa cloth and slip it under his eyeglasses.
He was wearing a very thin garland of tiny lavender flowers at that time. As he was opening his arms, his arms came
from between the two insides of the garland. The garland broke, and the lavender flowers softly flew out in all
directions. That, combined with the fact that Srila Maharaja was wiping his tears, brought his audience to tears:]
At the festival in Italy: April, 1999

Today I went to the seashore for a walk. I was chanting and remembering some pastimes of Sri Krsna, and I was
especially chanting this verse:

evam-vratah sva-priya-nama-kirtya
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayati
unmada-van nrtyati loka-bahyah

[By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is
fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name
and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries
or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion. (Srimad-bhagavatam
11.2.40)]

I was also thinking about the meaning of this verse, which applies to devotees who have developed their Krsna
consciousness up to rati, (bhava). Rati is the first glimpse of prema; it is a semblance of prema. Those who have rati
sing the name of their beloved: Govinda, Damodara, Madhaveti, Radha-Govinda, Radha-natha and all the other sweet
holy names of Lord Krsna. They give up their shyness and become as though mad. With tears in their eyes, they fall
down and roll on the earth, sometimes laughing without any reason and sometimes weeping bitterly.

Common devotees will generally think that such a devotee has become mad. They consider that for no reason he is
laughing, for no reason he is weeping and for no reason he is rolling on the earth. They can not understand, and even
Lord Brahma and other demigods cannot understand, why devotees even from the preliminary stage of love of God are
behaving like this.

Those who do not have very much attraction for Krsna and have not served Him, those who have no love and affection
like gopis, cannot be like this. These are the symptoms of a most high class devotee.

So while I was walking on the seashore, I was chanting and remembering the meaning of this verse. Just then I saw a
very pathetic scene, which touched my heart. There was a dog on the road at the seashore. He looked like he was
waiting for someone, and he had tears in his eyes and mud all around his eyes. He was a German Shepherd dog.
When he was young he had been very beautiful and strong, but now he was old and neglected.

He was searching for someone. He would look at all the cars passing by. He would run towards the people who passed
by, looking at them with eyes full of expectation. Then again, he would run away in the direction of the sea, or sit down
with very sad eyes.

I asked Brajanatha and Lila-purusottama prabhus, Is this dog waiting for his master, who is perhaps walking here and
there? They replied, No, no. Perhaps some cruel master saw that his dog was becoming old, or he thought, I dont
want any dogs now. He left him in this area, during summer, when thousands of persons were at the seashore.

That master left his very dear dog, and now the dog is remembering, Where is my master? He loved me so much. He
used to wash me daily with soap with his own hands and he loved me so affectionately. But where is my master
now? Perhaps he has lost me, so one day he will come and again take me in his car.

Remembering the past love and affection of his master and thinking, How sweet it was, he is sitting and weeping.

Why did the gopis lament for Krsna? Why did Sridama weep so bitterly? Why did Srila Rupa Gosvami and the other
Gosvamis weep?.

he radhe vraja-devike ca lalite he nanda-suno kutah
sri-govardhana-kalpa-padapa-tale kalindi-vane kutah
ghosantav iti sarvato vraja-pure khedair maha-vihvalau
vande rupa-sanatanau raghu-yugau sri jiva-gopalakau

[I offer my respectful obeisances to the six Gosvamis, namely Srila Rupa Gosvami, Srila Sanatana Govami, Srila
Raghunatha Bhatta Gosvami, Srila Raghunatha Dasa Gosvami, Srila Jiva Gosvami and Sri Gopala Bhatta Gosvami,
who were chanting very loudly everywhere in Vrndavana, shouting, O Queen of Vrndavana, Radharani! O Lalite! O
son of Nanda Maharaja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on
the bank of the Yamuna? Where are you? These were their moods in executing Krsna consciousness. (Sad-
Gosvami-astaka 8)]

If a dog can weep, why can the associates of the Supreme Lord not weep?
Sometimes that dog thinks, I should die. He walks towards the sea and weeps. He is about to enter, but then he
returns thinking, My master may come. That is why I dont want to die.

The gopis are like this. They want to die, but at the next moment they remember Krsnas words: I will come back.

The gopis, or any devotees who weep bitterly for the Lord, also laugh sometimes that their Lord has come. But this
cruel master will never come, because his love and affection has stopped. The love of the cruel master is mundane,
but the love and affection of Lord Krsna is transcendental. Krsna may come and satisfy His devotees, saying, I have
come; but the cruel masters of this world will not come.

That dog has been waiting for years. No one gives him bath now, and no one takes him into their car. So he weeps. If
he sees anyone, he thinks, My master has come. Then he looks more closely, and then again weeps.

This world is meant for our learning; it is like a school or college. We can learn many things from this world by
examples such as this one about the abandoned dog. Today I was realizing why the gopis lament and weep so much
and why they sing. We should realize these topics, but we cannot do so by speculation of the mind. Such realization is
possible only by the association of high class of devotees of the Lord.

That dog will die one day, and his cruel master will not return. But Lord Krsna is always controlled by the love of His
devotees, and they cannot die. When they weep like this they become mad: and from time to time Lord Krsna comes
and pacifies them. But they will say they have seen Him only in a dream. They will consider, Perhaps I was mad, and
that is why I thought I saw Him; but I have not really seen Him. Actually they have seen Him. Thus, the devotee
increases his love for Krsna.

Lord Krsnas cowherd-friend Madhumangala wept bitterly, as did Madhavendra Puripada. He prayed, O Lord of
Mathura, O beloved. When will I see You? I am dying, so please come and give me Your darsana.

Srimati Radhika, the crest-jewel of the gopis, prays,

ha natha ramana prestha
kvasi kvasi maha-bhuja
dasyas te krpanaya me
sakhe darsaya sannidhim

[O master, O My lover! O dearmost, where are You? Where are You? Please, O mighty-armed one, O friend, show
Yourself to Me, Your poor servant! (SB 10.30.39)]

The gopis all weep in this way. They will never die, but that dog will die. The cruel master will also die, but Krsna and
His devotees will never die. One day Krsna is bound to give His darsana and service.

We should be like those gopis and the other associates of Lord Krsna.
Kirtan and International Peace

by His Divine Grace
Nityalilapravishta Om Vishnupada Paramahamsa 108
Sri Srila Bhakti Dayita Madhava Gosvami Maharaja


In celebration of the laying of the foundation stone of the new Hyderabad Math, His Divine Grace Srila Bhakti Dayita
Madhava Gosvami Maharaja addressed a special religious convention that was held at Balaji Bhavana in Hyderabad
from August 5 through 7, 1961. Below is an excerpt from one of His lectures. A full account of this historic event is in a
book on the Holy Life of Srila Bhakti Dayita Madhava Gosvami, written by his devoted disciple, His Divine Grace Srila
Bhakti Ballabh Tirtha Maharaja.

"The nations of the world, irrespective of race and religion, can only be truly united in love and harmony by following
the path of prema-bhakti (love of God) as laid down by Sri Krsna Caitanya Mahaprabhu. Love (prema) is even greater
than the concept of non-violence (ahimsa). To 'not harm others' is a negative; that is to say, it means to refrain from
doing something rather than doing it. On the other hand, love or prema is a positive action; it is the effort to do good
towards others. In reality, all talk about non-violence is in fact quite superficial, for in this life none can exist without
harming another. True non-violence is possible only when the self is totally surrendered to doing that which is for the
welfare of all living creatures. Since we are all infinitesimal parts of the One Supreme Entity, our true happiness lies in
union, in the completion of the incomplete. If you water the roots of a tree, all the branches and leaves are
automatically nourished. If you eat via the mouth and stomach, your whole body is nourished. Analogously, if you serve
and please Sri Hari, everyone will become satisfied, for all are in Him and He is in all. Knowledge of Him is non-
dualistic, for He is the One Omniscient and Eternal Reality.
yatha taror mula-nisecanena
trpyanti tat-skandha-bhujopasakhah
pranopaharac ca yathendriyanam
tathaiva sarvarhanam acyutejya
(Srimad-Bhagavatam, 4.31.14)
Pure love, or prema-bhakti, is focused upon the indivisible Personality of the Supreme Lord, Who is One without a
second, Bhagavan Sri Krsna. If an individual does not perceive that the totality and oneness of God is the very center
of his existence, then it is inevitable that love for the body, family, society, province and country will clash with the body,
family, society, province and country of others. An example to help visualize the preceding statement can be given as
follows. If one draws many circles with their centers at different points on a page, then depending upon their proximity
to one another, there is the possibility that their circumferences might cross and overlap. In this manner, if there are
many self-centered sentient beings in the universe, then conflict becomes inevitable. If, on the other hand, the
supremacy of that One Center (God) is recognized by all, leaving no room for a second, then the question of
contradiction does not arise. If one loves the Whole, then one simultaneously loves all the parts of that Whole.
tasmistuste jagat tustam
prinite prinitam jagat
However, that love which is not directed toward God should be understood to be only lust. This is the underlying cause
of jealousy and violence of all kinds, including war. According to Sri Krsna Caitanya Mahaprabhu, Bhagavan Sri Krsna
is at the center, and all created things radiate out as parts and parcels of The One Supreme Energy. At this deep level,
all superficial differences are shorn away. All living entities are unified in the sense that they are eternally existing,
individual servitors of the One Supreme Lord. Sri Krsna Himself, by His unparalleled grace and exquisite beauty
attracts each individual to Him. Even His own avataras (incarnations) are drawn to Him and thus, Sri Krsna epitomizes
the very concept of love. By loving Sri Krsna, the lotus flower of pure love will spontaneously blossom in the hearts of
all creatures, and the path to that pure love for Sri Krsna in the present era of the Kali-yuga is nama-sankirtana,
constant chanting of the Holy Names of the Lord. Since all living beings have a right to His Name, then nama-
sankirtana will be the thread to bring the different nations into a oneness of prema, love for God."