The permanent jagat is the spiritual world. Paras tasmat tu
bhavah anyah [Bg. 8.20]. There is another spiritual world; that is sanatana,
that is permanent. This world is not permanent. So even though it is not
permanent, it can be utilized for the service of the Lord. Nirbandhe
krsna-sambandhe yukta-vairagyam ucyate. That is our philosophy. We don't take
the jagat as mithya; we take it as fact, because it is emanation from the
supreme fact. So just like gold earring is also gold -- that is not iron --
similarly, the, this material world is made of the external energy of Krsna.
Therefore we do not find anything here wrong. We try to dovetail everything in
the service of Krsna, because it is Krsna's. Just like one's property must be
enjoyed by the proprietor. Krsna says that bhoktaram yajna-tapasam
sarva-loka-mahesvaram [Bg. 5.29]. He's the proprietor of this world. Therefore
everything dovetailed in His service for His satisfaction, that is devotional
service. That is the professional (perfectional?) stage of serving Krsna. So we
don't take the world as mithya.
Therefore those who are impersonalists, they think that they have become liberated. Actually, they are not liberated. The Bhagavata says, vimukta-maninah. Ye 'nye 'ravindaksa, ye 'nye 'ravindaksa vimukta-maninah. They are thinking like that. Actually, their intelligence is not yet completely purified. Avisuddha-buddhayah. Aruhya krcchrena param padam tatah [SB 10.2.32]. So even Brahma-sukha, the happiness derived from realization of Brahman, is not perfect. That is also stated in the Bhagavad-gita:
brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
[Bg. 18.54]
That brahma-bhutah state is a preliminary qualification to enter into devotional service. But if one does not enter into devotional service, anadrta-yusmad-anghrayah, neglects the lotus feet of Krsna, then patanty adhah. These are the statements, authoritative statements.
Thank you very much. Hare Krsna. (end)
>>> Ref. VedaBase => The Nectar of Devotion --
Vrndavana, November 8, 1972
The Nectar of Devotion
--
Vrndavana, November 9, 1972
--
Vrndavana, November 9, 1972
Pradyumna: (reading:) "Furthermore, a person engaged in Krsna consciousness, acting in devotional service, can develop all the good qualities that are generally found in the demigods." Oh.
Prabhupada: Read, "in Krsna consciousness..."
Pradyumna: " 'Happiness In Krsna Consciousness.' Srila Rupa Gosvami has analyzed the different sources of happiness. He has divided happiness into three categories, which are (1) happiness derived from material enjoyment, (2) happiness derived by identifying oneself with the Supreme Brahman, and (3) happiness derived (through) from Krsna consciousness. In the tantra-sastra, Lord Siva speaks to his wife, Sati, in this way: 'My dear wife, a person who has surrendered himself to the lotus feet of Govinda and who has thus developed pure Krsna consciousness can be very easily awarded all the perfections desired by the impersonalists; and beyond this, he can enjoy the happiness achieved by the pure devotees.' Happiness derived from pure devotional service is the highest because it is eternal. But the happiness derived from material perfection or understanding oneself to be Brahman is inferior because it is temporary. There is no preventing one's falling down from material happiness, and there is even every chance of falling down from the spiritual happiness derived out of identifying oneself with the impersonal Brahman."
Prabhupada: This we have explained last night, how the, a person enjoying happiness as Brahman realization... There are many examples, both in the East and the West, that... In our Eastern countries, the Mayavadi philosophy is very prominent, and their basic principle is: brahma satyam jagan mithya. "The world is false, and Brahman, that is truth." But we have practically seen many sannyasis, they renounce this world as mithya and take to Brahman realization path, but after some days, they come down to politics, sociology, philanthropy. Why? If Brahman is satya, jagat is mithya, false, then why they, from the platform of satya, they fall down again in the mithya? This is our question. To open hospital or to open a school or similar philanthropic activities are generally being done by persons who are embarrassed with this mithya world. Why the sannyasis, who left this world as mithya and went to the platform of Brahman realization, and why they come to this platform again for opening school, hospitals? What is the answer? Is there any answer?
Devotee: They can't remain there.
Prabhupada: Uh? That means they could not realize the happiness of Brahman. What is your opinion, Gosai? If they would have derived any happiness from that Brahman platform, then why would (they) come down to this platform which was rejected as mithya? So accepting that Brahman realization is real happiness, but they could not realize that happiness. Under the circumstances, they must come down to realize happiness in these varieties of material world. Because they found it better happiness by taking in politics and on political movements or opening school, hospitals. They found better happiness in these activities. Then why the, they say that this jagat mithya? These are activities of the material world.
So the answer is given in the Srimad-Bhagavatam that their such kind of Brahman realization is not fact. That Brahman realization is answered in the Srimad-Bhagavatam as vimukta-maninah. They simply think that they have become liberated. Actually, they are not liberated. Otherwise, how they come down again to the platform of bondage? This is the answer. Ye 'nye ravindaksa vimukta-maninah. Vimukta-maninah. These impersonalists, they are thinking falsely that they have become Narayana, or liberated. Actually, it is not so? Why? Avisuddha-buddhayah, their intelligence is not yet purified. Because there is material attachment, that means the intelligence is still materially affected. Otherwise, how they should be materially inclined and come to the material platform? The answer is avisuddha-buddhayah. The intelligence is not yet purified. Why it is not purified? That is also explained: aruhya krcchrena param padam [SB 10.2.32]. By severe austerities, penances, they follow very strictly the rules and regulation of renouncement. That is called krccha sadhana, difficult procedure for self-realization. But despite all these endeavors, because their intelligence is not purified, they fall down. Aruhya krcchrena param padam [SB 10.2.32]. They realize, actually, the impersonal Brahman, nirbheda-brahmanusandhana. Aruhya krcchrena param patanty adhah. Again they fall down from that platform. Why? Anadrta-yusmad-anghrayah. Because they could not adore the lotus feet of Krsna. On account of their impersonal impression, they could not appreciate the transcendental, sac-cid-ananda vigraha [Bs. 5.1] of Krsna, and could not surrender there. Krsna therefore says, bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. After many, many births of such struggle, when actually one becomes wise, jnanavan, he surrenders unto the lotus feet of Krsna. That is the perfection of knowledge.
So impersonal Brahman realization, nirbheda-brahmanu-sandhana, is good attempt, but, above that, if one cannot make progress... Brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11]. The Absolute Truth is realized as impersonal Brahman, then Paramatma, then the Supreme Personality of Godhead. So unless a wise jnanavan, jnani, does not reach to the platform of understanding the personality, the Supreme Personality of Godhead, his intelligence is still not very much purified.
ye 'nye 'ravindaksa vimukta-maninah
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adhah anadrta-yusmad-anghrayah
[SB 10.2.32]
Because unless we get some shelter, we cannot stay in the impersonal feature. Just like yesterday I spoke that you may go very high on your sputnik or airplane, but if you don't get any shelter in some planet, then you have to come back again on this planet. That is actually, we are experiencing. They are trying to go to the moon planet, but because they are not able to stay there, they come back again. First of all, whether they are actually going in the moon planet, that is also a questionable thing. Anyway, even they go there, why they are coming back again? They cannot stay there.
So unless and until we have got a stay in the Vaikuntha planets, which are situated in the Brahman effulgence, then simply in the impersonal Brahman effulgence we cannot stay, because there is no variety. Therefore to enjoy variety, one has to come down again to this material variety. Aruhya krcchrena param padam tatah patanty adhah anadrta, anadrta-yusmad-anghrayah [SB 10.2.32]. Because we are living entities, part and parcel of the supreme living entity, Param Brahman, Bhagavan Sri Krsna, so, as Sri Krsna is by nature joyful, anandamayo 'bhyasat (Vedanta-sutra 1.1.12), similarly we are also joyful. We are also seeking after that joyful life. That joyful life is eternally possible when we dance with Krsna, not dance alone or dance with anyone else. So unless we get that position, there is no actually happiness. Because variety is the mother of enjoyment. That is an English proverb. Just like when we eat, we eat the same thing, grain, and milk product, but when it is made in varieties, ruci, halava and other things, the same milk preparation and grain, but it is made into varieties, it becomes enjoyable. Variety is the mother of enjoy... If I give you a lump of milk, or lump of grain, that is not enjoyable. When it is made into varieties, it is enjoyable. Similarly Brahman, manifested in varieties, that is enjoyable. That you cannot have in the impersonal Brahman. When we approach the personal Brahman, Param Brahman, that variety is available, and there we can enjoy. From there we do not return. Yad gatva na nivartante tad dhama paramam mama [Bg. 15.6]. So simply impersonal Brahman realization, that happiness is not perfect, neither this material varieties are perfect. So brahma satyam jagan mithya. When we are fed up with these material varieties, we try to enter in the impersonal Brahman. But even in the impersonal Brahman, when there is want of varieties, then again we come back to these material varieties. Therefore we see so many learned scholars, sannyasis, they give up these material varieties as mithya and enter into the impersonal Brahman, but without variety there, they come again to the material variety for opening schools and hospitals. This is the fact.
So aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. Because they have no information of the spiritual varieties in the Vaikuntha planets, in the Goloka Vrndavana planet, they come down, because there is no bhakti. In the Vaikuntha planets or Goloka Vrndavana planet, nobody can enter unless he's a pure devotee.
bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvatah jnatva
visate tad-anantaram
[Bg. 18.55]
When one understands Krsna in truth, then he's allowed to enter; otherwise, he cannot enter. He remains outside. Just like if we have got capacity to enter into the sun planet then we can enter. Otherwise we remain in the sunshine. To remain in the sunshine and to enter into the sun planet is not the same thing. Although the sun and the sunshine are light, illumination, still there is difference between the sun and the sunshine. Similarly, impersonal Brahman effulgence and Vaikuntha planets, both of them, absolute, but still Brahman effulgence and entering into the Vaikuntha planets or Goloka Vrndavana planets are not the same. Or, in other words, those are not, those who are not devotees, but impersonalists, they can stay outside the Vaikuntha planets in the Brahman effulgence, but they cannot enter into the Vaikuntha planets. Anadrta-yusmad-anghrayah. Because they have not adored or glorified the lotus feet of the Lord, they are not allowed into the Goloka Vrndavana or Vaikuntha planet. And they cannot remain perpetually in the impersonal Brahman effulgence. They come down again to these material varieties. Aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. They cannot go upwards. They come, come down. That we have practically seen. All big, big swamis, all Vedantists, but they could not find. Even big, big swamis, they are now taking to Bhagavata and other Vaisnava literature at the present moment. Because their own literature is finished. How long they'll simply call for Brahman? Unless they come to Krsna, there is no varieties of enjoyment. Therefore here it is said that "There is no..." Go on. What is it?
Pradyumna: "There is no preventing one's falling down from material happiness, and there is every chance of falling down from the spiritual happiness derived out of identifying oneself with the impersonal Brahman."
Prabhupada: Every chance of falling down from the spiritual happiness. That spiritual happiness, nirbheda-brahmanu-sandhana. Nirbheda, without any distinction. That is not real Brahman happiness. Brahman happiness means that there must be a distinction. The distinction means Krsna is predominator and everyone is predominated. Just like the gopis. Krsna is the predominator, and the gopis and all the inhabitants of Vrndavana-Nanda Maharaja, Yasoda and the cowherd boys, servant, trees, plants, flowers, water, animals, cows -- everyone is predominated. Krsna is only predominator. That is real happiness. Whenever there is any trouble in Vrndavana, they approach the predominator and immediately the predominator takes care and they're happy. This is Vrndavana life. As soon as there was torrents of rain, the, all the inhabitants, inhabitants of Vrndavana, they approached Krsna to give them protection. And Krsna immediately gave them protection by lifting Govardhana Hill. So they were confident that Krsna's there. They did not know Krsna as God. They simply loved Krsna, and they were confident that "So long Krsna is there, we are happy, we are out of danger." That is the conviction of the Vrndavana-vasi. They simply concentrate on Krsna.
So from that standard of happiness nobody falls down. But other spiritual happiness derived from impersonal Brahman effulgence or localized Paramatma connection... Because that is not complete connection, complete relationship with the Supreme Brahman. Partial. Sac-cid-ananda. Because unless we approach the Personality of Godhead there is no question of ananda. You can achieve partially sat portion, you can achieve partially cit portion, sac-cit, but unless you come to the platform ananda -- the real ananda is with Krsna in the Goloka Vrndavana -- so there is chance of falling down. One who does not endeavor to approach this platform of anandamaya, anandamaya 'bhyasat, where everything is simply ananda... Even the birds and beasts and the flowers and the water, they are also enjoying that blissfulness. So that is required. Krta-punya-punjah. Sukadeva Gosvami says about the cowherd boys, krta-punya-punjah. Sakam vijahruh krta-punya-punjah.
ittham (satam) brahma-sukhanubhutya
dasyam gatanam para-daivatena
mayasritanam nara-darakena
sakam vijahruh krta-punya-punjah
[SB 10.12.11]
Unless one has accumulated volumes of acti..., activities of pious activities, one cannot enter into the Goloka Vrndavana platform and enjoy with Krsna in so many capacities. Santa, dasya, sakhya, vatsalya, madhurya rasa. That is required. Go on.
Pradyumna: "It has been seen that great Mayavadi or impersonalist sannyasis -- very highly educated and almost realized souls -- may sometimes take to political activities or to social welfare activities. The reason is that they actually do not derive any ultimate transcendental happiness in the impersonal understanding and therefore must come down to the material platform and take to such mundane affairs."
Prabhupada: The material variety is the perverted reflection of the spiritual variety. As it is described in the Bhagavad-gita, Fifteenth Chapter: urdhva-mulam adhah-sakha. This tree, this material world (is) compared with a asvattha vrksa. The root is up, upstairs, upwards, and the branches and leaves are down, downwards. Why? Because it is reflection, chaya, or maya. The real tree is in the Vaikuntha planet or in the spiritual world. It is only simply reflection. Just like a tree standing on the bank of reservoir of water, on the bank of a lake or a river, you'll see the tree is reflected downwards. So this description in the Fifteenth Chapter of this material world, downwards... Urdhva-mulam adhah-sakha means this is only a perverted reflection of the spiritual world. The real tree is in the spiritual world. The other day, who was asking about this question? Some of our...? Urdhva-mulam adhah-sakha? Who was asking me? Eh? Oh. Gopala. He's not here. All right.
So adhah-sakha urdhva-mulam. This means this material, all the varieties, here is also representation of santa rasa, dasya rasa, sakhya rasa, madhurya rasa, vatsalya rasa. Here is also the reflection. We see, just like we are sitting on this ground underneath the tree. This is the, the earth is serving us in santa rasa. Similarly, we have got our servants. That is dasya rasa. We have got our friends. That is sakhya rasa. We have got our parents. That is Vatsalya rasa. And we have got our lovers also. That is madhurya rasa. But it is only reflection. It is compared with the mirage. Just like the desert, there is reflection of water. Actually there is no water. Similarly, all this perverted reflection of santa rasa, dasya rasa, sakhya rasa, this is just like mirage. It is simply a reflection. It has no actual fact. Here nobody's friend, nobody's servant, nobody's parent, nobody's lover. It is simply a bondage of some self-interest. The servant is not actually serving the master; it is serving the money which the master gives him. As soon as the payment will be stopped, there will be no more service. Therefore it is a perverted reflection of that service attitude in the Vaikuntha planet. And similarly we have seen there is..., there was high-court cases between mother and the sons, and they spent lots of money. Still they could not come into conclusion. The motherly affection, the paternal affection, just simply a shadow. It appears to be true because the truth is elsewhere. Just like in the desert it appears there is a great, vast mass of water, but actually there is no water. But that does not mean there is no water. The impression of water is there because there is actually water somewhere. Similarly, we are trying to taste the five rasas in this material world. Because actually these rasas are there in the spiritual world. This is only reflection. Urdhva-mulam adhah-sakha. And because in the spiritual world it is a fact, we are taking these false things as fact, these temporary things as fact. Actually it is not fact. Go on.
Pradyumna: "There are many instances, especially in India, where these Mayavadi sannyasis descend to the material platform again. But a person who is fully in Krsna consciousness will never return to any sort of material platform. However alluring and attracting they may be, he always knows that no material welfare activities can be compared with the spiritual activity of Krsna consciousness. The mystic perfections achieved by actually successful yogis are eight in number. Anima-siddhi refers to the power by which one can become so small that he can enter into a stone. Modern scientific improvements also enable us to enter into stone because they provide for excavating so many subways, penetrating the hills, etc. So anima-siddhi, the mystic perfection of trying to enter into stone, has also been achieved by material science. Similarly, all of the yoga siddhis, or perfections, are material arts."
Prabhupada: Yoga siddhis, they are simply material arts. Just like one example is given, that anima siddhi, anima siddhi means to enter into the stone. So we see in the Western countries they are boring big, big hills and entering in the stone. So that anima siddhi is being possible, is made possible by modern scientific research. So all the siddhis, asta siddhi, anima, laghima, prapti, prakamya, isita, vasita, these all siddhis are material. They are not spiritual. But people do not know what is spiritual perfection. They become amazed by seeing some magic by these yogic arts. They're simply material arts. Go on.
Pradyumna: "For example, in one yoga siddhi there is development of the power to become so light that one can float in the air or on water. That is also being performed by modern scientists. They are flying in air, they are floating on the surface of the water, and they are traveling under the water. After comparing all these mystic siddhis to materialistic perfections it is found that the materialistic scientists try for the same perfections. So actually there is no difference between mystic perfection and materialistic perfection. A German scholar once said that the so-called yoga perfections have already been achieved by the modern scientists and so he was not concerned with them. He intelligently went to India to learn how he could understand his eternal relationship with the Supreme Lord by means of bhakti-yoga, devotional service."
Prabhupada: Therefore, bhakti-yoga is the greatest science. Other things, the yogic perfections, can be achieved by the materialist scientists. So that is not very great art. The greatest art to learn is how to learn bhakti-yoga and understand Krsna. Bhaktya mam abhijanati [Bg. 18.55].
evam prasanna-manaso
bhagavad-bhakti-yogatah
bhagavat-tattva-vijnanam
mukta-sangasya jayate
[SB 1.2.20]
When one is freed from material contamination, then one can understand the science of bhakti-yoga. So, some way or other, if we try to understand bhakti-yoga, that is the great science. That is the... To learn. If you actually want to learn something greatest in the scientific world, that is bhakti-yoga. Go on.
Pradyumna: "Of course, in the categories of mystic perfection there are certain processes which the material scientists have not yet been able to develop. For instance, a mystic yogi can enter into the sun planet simply by using the rays of the sunshine. This perfection is called laghima. Similarly, a yogi can touch the moon with his finger. Though the modern astronauts go to the moon with the help of spaceships, they undergo many difficulties, whereas a person with mystic perfection can extend his hand and touch the moon with his finger. This siddhi is called prapti, or acquisition. With this prapti-siddhi, the perfect mystic yogi can not only touch the moon planet, but he can extend his hand everywhere and take whatever he likes. He may be sitting thousands of miles away from a certain place, and if he likes he can take fruit from a garden there. This is called prapti-siddhi. The modern scientists have manufactured nuclear weapons with which they can destroy an insignificant part of this planet, but by the yoga siddhi known as isita one can create and destroy an entire planet simply at will. Another perfection is called vasita, and by this perfection one can bring anyone under his control. This is a kind of hypnotism which is almost irresistible. Sometimes it is found that a yogi who may have attained a little perfection in this vasita mystic power comes out among the people and speaks all sorts of nonsense, controls their minds, exploits them, takes their money and then goes away. There is another mystic perfection which is known as prakamya or magic. By this prakamya power one can achieve anything he likes. For example, one can make water enter into his eye and then again come out from within the eye. Simply by his will he can perform such wonderful activities. The highest perfection of mystic power is called kamavasayita. This is also magic, but whereas the prakamya power acts to create wonderful effects within the scope of nature, kamavasayita permits one to contradict nature -- in other words, to do the impossible. Of course, one can achieve great amounts of temporary happiness by achieving such yogic materialistic perfections."
Prabhupada: Krsna is called Yogesvara. He's also the master of all yogic mystic power. Therefore a bhakta, a true devotee of Krsna, he does not endeavor personally to achieve all these yogic mystic power. He depends on Krsna, and if there is necessity of exhibiting some yogic power, Krsna will show. Krsna will exhibit. Yatra yogesvarah harih. So although Arjuna did not manifest any yogic power, but, by Krsna's grace everything was so wonderfully performed in the Battle of Kuruksetra. Otherwise Arjuna was a, an insignificant warrior in front of Bhisma, Karna, Dronacarya. This is admitted by Maharaja Pariksit, that it is simply by the grace of Krsna that his grandfather came out victorious in front of Bhisma, Karna, Dronacarya and similar great heroes. So if any heroic action has to be shown, the devotee does not endeavor separately for showing such heroic manifestation. Because he depends on Krsna, if there is need, then Krsna will show. Nimitta-matram bhava savya-sacin. Actually, the battlefield was conducted by Krsna, and He owned the victory, but officially, historically, it is said that Arjuna owned the victory. So a devotee does not require to acquire all the talents, how to own victory. Krsna will do that business. A devotee has only to surrender sincerely unto the lotus feet of Krsna. Then everything will be done wonderfully.
Thank you very much. (end)
>>> Ref. VedaBase => The Nectar of Devotion --
Vrndavana, November 9, 1972
The Nectar of Devotion
--
Vrndavana, November 10, 1972
--
Vrndavana, November 10, 1972
Pradyumna: (reading:) "Foolishly, people who are enamored of the glimmer of modern materialistic advancement are thinking that the Krsna consciousness movement is for less intelligent men. 'I am better off being busy with my material comforts-maintaining a nice apartment, family and sex life.' These people do not know that at any moment they can be kicked out of their material situation. Due to ignorance, they do not know that real life is eternal. The temporary comforts of the body are not the goal of life, and it is due only to darkest ignorance that people become enamored of the glimmering advancement of material comforts. Srila Bhaktivinoda Thakura has therefore said that the advancement of material knowledge renders a person more foolish because it causes one to forget his real identification by its glimmer. This is doom for..."
Prabhupada: Bhaktivinoda Thakura, he sings, jada-vidya saba mayara vaibhava. This advancement of material education means advancement of the snares of the illusory energy of Krsna. Mayara vaibhava. Because we are already enamored by the glimmer of this material world. Just like the insects are attracted by the fire. They, with great force, enter into the fire without knowing that he's going to die. His forceful entrance into the fire means his sure death. Actually, we are seeing, especially in the Western countries, this motorcar civilization, when we run on on the motorcar, especially with high speed, it is always we think that any moment danger can take place. (aside:) You remember, you were driving your father's car, eighty miles. So I asked you, "Don't go so fast." So the materialistic way of life is that. We create some so-called comforts of life for temporary enjoyment, but at the same time, we take the risk of so many dangerous condition. In the sastra it is said that this place is padam padam yad vipadam [SB 10.14.58]. In every step there is danger. Although we are trying to mitigate all kinds of discomforts, it is simply changing the burden from head to the shoulder. Just like a coolie carrying some burden, when he feels uncomfortable, he changes the burden from head to the shoulder, but actually, that is not mitigating the pains of burden. Similarly, we are trying to get material comforts by manufacturing or adventing so many scientific discoveries, but that is not actually getting happiness. It is simply changing the position. Exactly, we just consider that in your country, especially, you have got many motorcars, but riding on motorcars, how much dangerous conditions you accept. Everyone accept.
So this kind of changing the course of discomfort... Actually, it is a place for discomfort. You cannot expect real comfort within this material world. It is a place... Because Krsna Himself certifies this place duhkhalayam asasvatam [Bg. 8.15]. It is a place for miserable condition of life. Now, how you can make it a happy place? That is not possible. So our attempt to make us happy, the example is given, just like to take the heavy burden from head to the shoulder. That's all. Changing the place. Now we are creating so many problems, you know. You have got many cars, many roads, but still, you have to construct highways or flyways, one road after another, one road after another. Still, there is congestion. Still, there is accident. So in this way we cannot be comfortable. This is a vain endeavor. Durasaya ye bahir-artha-maninah. They are unnecessarily, hopelessly trying to become happy within this material world. And people, the so-called scientists, so-called advancement of material education means... Now, the scientist says that they have finished their business; they have no more to discover. But the discomforts of life still is there. As it was two hundred years ago, still, I think it is more acute now than two hundred years ago. So in this way, we cannot... The another example is that just like we dream. We dream something dangerous, a tiger is coming, a snake is coming; sometimes we want to change to another sort of dream. Those who have got practical experience... Dreaming another dream in dream. Similarly, our attempt, so-called attempt to become comfortable in this material world, and manufacturing some ways of comforts, it is simply useless endeavor, because such kind of artificial endeavoring will not make us happy. Real happiness is, as we are trying to manufacture so many things, as Krsna says, real happiness is there, sarva-dharman parityajya mam ekam saranam: [Bg. 18.66] to take shelter of the lotus feet of Krsna. Samasrita ye pada-pallava-plavam mahat-padam punya-yaso murareh. That is required. We have to take shelter of Mukunda, Murari, Krsna. Then we'll be happy. Go on.
Pradyumna: "This is doom for him because this human form of life is meant for getting out of the material contamination. By the advancement of material knowledge, people are becoming more and more entangled in material existence. They have no hope of being liberated from this catastrophe. In the Hari-bhakti-sudhodaya it is stated that Prahlada Maharaja, a great devotee of the Lord, prayed to Nrsimhadeva (the half-lion, half-man incarnation), as follows: 'My dear Lord, I repeatedly pray unto Your lotus feet that I may simply be stronger in devotional service. I simply pray that my Krsna consciousness may be more strong and steady, because happiness derived out of Krsna consciousness and devotional service is so powerful that with it one can have all the other perfections of religiousness, economic development, sense gratification and even the attainment of liberation from material existence.' Actually, a pure devotee does not aspire after any of these perfections because the happiness derived from devotional service in Krsna consciousness is so transcendental and so unlimited that no other happiness can be compared with it. It is said that even one drop of happiness in Krsna consciousness stands beyond comparison with an ocean of happiness derived from any other activity. Thus, any person who has developed even a little quantity of pure devotional service can very easily kick out all the other kinds of happiness derived from religiousness, economic development, sense gratification and liberation."
Prabhupada: Dharmartha-kama-moksa [SB 4.8.41]. There are, people are generally after four principles of happiness: being religious, being economically developed, being very good candidate for satisfying senses, and when one is frustrated to derive any happiness from these three principles, he wants liberation, nirbheda-brahmanu-sandhana. That is also not actual happiness, because, as I was explaining this morning, that even one merges into the Brahman effulgence after severe penances and austerity, there is chance of falling down. There is chance. Aruhya krcchrena param padam tatah patanti [SB 10.2.32]. Param pada is to merge into the Brahman effulgence existence. But from there also, one falls down, as I was giving the example of many big sannyasis in the modern age. They are very learned scholar. They took to sannyasa, giving up this world as false, but again, after some time, they come to politics, sociology. That means that is their falldown. Because they could not actually taste the Brahman, brahmananda, for which they sacrificed everything... So brahmananda is not such a thing that one will come again to this false platform which they rejected as brahma satyam jagan mithya. If jagat is mithya, then why such exalted persons, who gave up everything for brahmananda... That means they could not taste brahmananda. Therefore they fell down. Go on.
Pradyumna: "There was a great devotee of Lord Caitanya known as Kholaveca Sridhara, who was a very poor man. He was doing a small business selling cups made from the leaves of plantain trees, and his income was almost nothing. Still, he was spending fifty percent of his small income on the worship of the Ganges, and with the other fifty percent he was somehow living. Lord Caitanya once revealed Himself to this confidential devotee, Kholaveca Sridhara, and offered any opulence that he liked..."
Prabhupada: Yes, Caitanya Mahaprabhu offered this Kholaveca Sridhara, wanted to benedict him with any kinds of benediction he wanted. But he said, "I am quite happy." Go on reading.
Pradyumna: "Sridhara informed the Lord that he did not want any material opulence. He was quite happy in his present position and wanted only to gain unflinching faith and devotion unto the lotus feet of Lord Caitanya. That is the position of the pure devotees. If they can be engaged twenty-four hours each day in devotional service, they do not want anything else, not even the happiness of liberation or of becoming one with the Supreme. In the Narada-pancaratra it is also said that any person who has developed even a small amount of devotional service doesn't care a fig for any kind of happiness derived from religiousness, economic development, sense gratification, or the five kinds of liberation."
Prabhupada: Hmm. Dharmartha-kama, kama-moksah samaya-pratiksah muktih mukulitanjali sevate asman. For a devotee, mukti is not a thing aspirable, because, as it is stated by Bilvamangala Thakura, mukti is trying to serve the devotee with folded hands. Because a devotee is already liberated. Sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. A pure devotee, who is constantly engaged in devotional service, maya cannot touch him. He's already liberated. So what he has got to ask from the liberty? He hasn't got to ask. Anywhere a devotee lives, he's liberated. That is the statement of Srila Rupa Gosvami, iha yasya harer dasye karmana-manasa vaca: "Anyone who is simply engaged in the devotional service of the Lord by his activities, karmana, by his mind, and by his words, such person is always liberated in any condition of life." Iha yasya harer dasye. Simply we have to engage ourself in the devotional service of the Lord, then mayam etam taranti te [Bg. 7.14]. One who has surpassed the boundaries of maya, he's liberated. He's liberated. He's already liberated. Why he should aspire after liberation? He's already liberated. Go on.
Pradyumna: "Any kind of happiness derived from religiousness, economic development, liberation or sense gratification cannot even dare to enter into the heart of a pure devotee. It is stated that as the personal attendants and maidservants of a queen follow the queen with all respect and obeisances, similarly, the joys of religiousness, economic development, sense gratification and liberation follow the devotional service of the Lord. In other words, a pure devotee does not lack any kind of happiness derived from any source. He does not want anything but service to Krsna, but even if he should have another desire, the Lord fulfills this without the devotee's asking."
Prabhupada: Yes. Generally, a devotee is anyabhilasita-sunyam jnana-karmady-anavrtam [Brs. 1.1.11]. He's simply engaged to serve the Lord as He desires, just like Arjuna did. Other things follow. Just like a child who takes shelter of the father without any demand, the father sees to his necessities of life. Yoga-ksemam vahamy aham [Bg. 9.22]. Krsna, one who is fully surrendered unto Krsna, and he's engaged in His devotional service, He would see what is the necessity of his life, what does he require. Yoga-ksemam vahamy aham. This is the process. Go on.
Pradyumna: " 'Rareness of Pure Devotional Service.' In the preliminary phase of spiritual life there are different kinds of austerities, penances and similar processes for attaining self-realization. However, even if an executor of these processes is without any material desire, he still cannot achieve devotional service. And aspiring by oneself alone to achieve devotional service is also not very hopeful because Krsna does not award devotional service to merely anyone. Krsna can easily offer a person material happiness or even liberation, but He does not agree very easily to award a person engagement in His devotional service."
Prabhupada: This is very confidential. To attain Krsna's service, that is not so easy. You can get liberation -- if you want from Krsna, Krsna can give very easily -- or any material opulence. But to give engagement in devotional service, that requires very sincerity. As it is stated by Rupa Gosvami, anyabhilasita-sunyam [Brs. 1.1.11]. People, generally, go to temple and churches for mitigating some material wants. Arto artharthi. Jijnasi jnani arto artharthi. Generally, people go to Krsna to mitigate some material distresses, arto, or one who is in need of money. Just like Dhruva Maharaja. He went to Krsna, he went to worship Krsna under the instruction of his mother in the forest with a desire to achieve the kingdom of his father or better, better kingdom than his father. That was his aspiration. But later on, when he actually met the Supreme Personality of Godhead, he said, "My dear Lord, I have no other aspiration. I am completely satisfied." Svamin krtartho 'smi varam na yace [Cc. Madhya 22.42]. So this is the advantage of worshiping Krsna. Even one has got some material desire, that material desires will be fulfilled. At the same time, he shall become a pure devotee, just like Dhruva Maharaja became. He went to worship the Supreme Personality of Godhead, fulfillment, for fulfilling his material desires, but because he engaged himself in severe austerity and penances for having darsana, or seeing the Supreme Personality of Godhead, when he saw Him actually he forgot all his material desires. That is the advantage. We need not go to any other demigod for fulfilling our material desires.
akamah sarva-kamo va
moksa-kama udara-dhih
tivrena bhakti-yogena
yajeta paramam purusa
[SB 2.3.10]
Even if you have material desires, still, you take shelter of Krsna, Krsna will fulfill your material desires and at the end will give shelter at His lotus feet. This is the advantage of devotional service. Whereas if you worship other demigods, you may get some temporary benefit, but at the end, the benefit will be finished, you'll be finished, and the demigod who has given you the benediction, he will be also finished. Antavat tu phalam tesam tad bhavaty alpa-medhasam [Bg. 7.23]. Therefore the conclusion is, even if we have got material desires... Generally, a devotee has no material desires, a pure devotee. Anyabhilasita-sunyam [Brs. 1.1.11]. But even one has got some material desires to be fulfilled, if he worships Krsna, that desires will be fulfilled. At the same time, he'll get shelter under the lotus feet of the Lord. This is the advantage.
>>> Ref. VedaBase => The Nectar of Devotion --
Vrndavana, November 10, 1972
© 2001 The Bhaktivedanta Book Trust International.
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