What Devotees Want and Don't Want

Srila Prabhupada speaks on:

 

What Devotees Want and Don't Want

73/01/01 Bombay

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Pradyumna: (reading:) Nectar of Devotion. "This eternal engagement in bhakti-rasa can be understood by a serious student upon studying The Nectar of Devotion. Adoption of bhakti-rasa, or Krsna consciousness, will immediately bring one to an auspicious life free from anxieties and will bless one with transcendental existence, thus minimizing the value of liberation. Bhakti-rasa itself is sufficient to bring a feeling of liberation because it attracts the attention of the Supreme Lord, Krsna. Generally, neophyte devotees are anxious to see Krsna, or God, but God cannot be seen or known by our present materially blunt senses. The process of devotional service as it is recommended in The Nectar of Devotion will gradually elevate one from the material condition of life to the spiritual status, wherein the devotee becomes purified of all designations."

Prabhupada: Yes. The process of seeing God... Sevonmukhe hi jihvadau svayam eva sphuraty adhah. Atah sri-krsna-namadi na bhaved grahyam indriyaih [Cc. Madhya 17.136]]. Just like a person suffering from some disease, his eyesight is blocked. He has got the eyesight to see, but on account of some cataract disease, he cannot see. Similarly God is there, and I can see Him also. But the cataract of illusion is covering via media between God and me. Therefore in the Brahma-samhita it is said:

premanjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami
 [Bs. 5.38]

That treatment is to invoke your dormant love for God. That is the treatment. We have got love for God. We want to love somebody, either man or woman, even animals. You'll find between the two dogs, there is love. They are jumping over one another, playing very nicely. Sometimes the mother dog is pretending to bite the cub, but it actually it is not biting.

So this loving propensity is there, living entity. Every living entity -- it doesn't matter whether he is man or animal -- the love is there. But at the present moment, it is being pervertedly reflected. Just like love between Krsna and mother Yasoda, that love is reflected here also between the mother and the child, the same love. Because unless there is love in the Absolute, there cannot be any exhibition of love in the relative world. The Vedanta-sutra says, janmady asya yatah [SB 1.1.1]. The, everything is emanating from the Absolute. So there is love. Just like Radha-Krsna love, Kisora-kisori, young Krsna, young Radharani. This love is pervertedly reflected in this material world which is in the name of love, but it is lust; therefore it is called perverted reflection. Lust because the, a young boy, a young girl mix together, they love together, but a slight disagreement, they separate. Why? Because that is not love. That is lust. The lust is going on in the name of love. But the reflection is from there. Therefore it is called maya. The same love between father and mother, father and son, vatsalya-rasa, madhurya-rasa, sakhya-rasa, friendship... Here, we have got friends, but a slight disagreement, we separate. Master and servant -- dasya-rasa. A servant is very faithful so long you pay. As soon as you stop payment, no more service. Finished.

Therefore it is to be understood that the love with Krsna in the platform of madhurya-rasa, vatsalya-rasa, sakhya-rasa, dasya-rasa, santa-rasa, that is the real platform, in the spiritual world. And because the love affairs are there in the Absolute, that is reflected in this relative world. And here is also the same love is there, but it is not very palatable. It is not without any fault. There are so many faults. Therefore real love can be reciprocated with Krsna. In the material world, there cannot be any real love. Therefore the real love cannot be appreciated with our, this material senses. Whatever we appreciate or experience by the material senses, that is not love, that is lust. Motive. There is some motive. One is friend of another person, very intimate friends, both of them have got some motive. As soon as the motive is frustrated, they separate. These things, we find. Even husband and wife, as soon as the sense gratification is disturbed, immediately there is divorce between husband and wife. So... (aside, in response to background noise:) What is this outside?

Devotee: Outside... Next door...

Prabhupada: That's all right. No. Doesn't matter.

Devotee: Shut these doors.

Prabhupada: Therefore we have to invoke our love for Krsna. Then our loving propensities will be actually satisfied. Otherwise we'll be frustrated. Otherwise, we'll be frustrate... That is going on. We may admit or not admit, but this frustration of love affair is going on. So if we... That same thing we repose in Krsna. If I want to love my son, if I accept Krsna as my son... Just like Yasodamayi accepted. Krsna is the Supreme Personality of Godhead, but by devotional service, He agrees to become a son. Just like Yasodamayi and Nanda Maharaja, in their previous lives they underwent severe austerities, and their aim was that "We shall have a son like God, like Krsna." So after their performance of austerities for many thousands of years, when Krsna appeared before them, "What benediction you want?" so they proposed that "We want a son like You. Then we enter into family life. Otherwise not." So Krsna said that "Why shall I get a son like Me? I shall become your son." This is the fact. Therefore, although Krsna took His birth as the son and, sons of Devaki and Vasudeva, immediately ordered Vasudeva to transfer Him to Vrndavana to Yasoda. So the pleasure of having son was enjoyed by Yasoda and Nanda Maharaja, not Devaki and Vasudeva, although they really gave birth to... And when Krsna was grown up, then went to His real father, Vasudeva, and Devaki. So actually Krsna's crawling, Krsna's disturbing the mother, Krsna's stealing the butter, and so many things, as child does, reciprocates with the father and mother, parent, these lila was demonstrated in Vrndavana, although mother Yasoda and Vasudeva, I mean to say, Nanda Maharaja, they were foster father and mother.

So everyone can have Krsna as his sons. Everyone can have Krsna as his friend. Everyone can have Krsna as his master. Dak, dasya-rasa, sakhya-rasa, madhurya-rasa. Even everyone can have Krsna as their paramour. These things are very difficult to understand, but these rasas... They are called rasas. Parakiya-rasa. The parakiya-rasa means just like a man or woman has got his husband or wife, but he has got love with others. That is called parakiya-rasa. That is most abominable in this material world, but that is most first-class thing in the spiritual world. Parakiya-rase yanha brajete pracara. So these things are very higher principles of spiritual life. But we can understand that whatever we are experiencing in this material world, that thing, in its pure form, is existing in the Supreme Absolute. That is the fact. Otherwise they cannot be manifested in this material... Just like on the bank of a tank, pond, there is a tree, and you find the tree just upverted. The upper portion of the tree has gone down. That is described in the Bhagavad-gita. Find out in the Fifteenth Chapter: urdhva-mulam adhah-sakham asvattham prahur avyayam [Bg. 15.1]. Find out this verse. This material world is the reflection, urdhva mulam. Generally the tree has got its root down, but the material world... So... It is described as a big banyan tree, but the root is upwards. Read it.

Pradyumna:

sri bhagavan uvaca
urdhva-mulam adhah-sakham
asvattham prahur avyayam
chandamsi yasya parnani
yas tam veda sa veda-vit
 [Bg. 15.1]

Prabhupada: Yas tam veda sa veda-vit. What is the translation?

Pradyumna: "The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas."

Prabhupada: Yes. One who knows this tree, he knows the Vedas. That means the Vedas says, janmady asya yatah [SB 1.1.1]. That is the Vedanta-sutra. Wherefrom this material world is coming? That is Absolute Truth. The atheist class men, they cannot think that there is a cause. In the Sixteenth Chapter of the Bhagavad-gita: jagad ahur anisvara. Jagad ahur anisvara. What is that? Find out. Sixteenth Chapter. They say that this material cosmic manifestation, manifestation, this world is... Uh? Uh?

Pradyumna: Could we have the verse again?

Devotee: Jagad ahur anisvaram [Bg. 16.8].

Prabhupada: No, that is the last word. You find out, Sixteenth Chapter.

Pradyumna: Tasmac chastram pramanam te...

Prabhupada: No, no, no. In the beginning. Beginning, read, Sixteenth Chapter.

Pradyumna:

abhayam sattva-samsuddhir
jnana-yoga-vyavasthitih
danam damas ca yajnas ca
svadhyayas tapa arjavam

ahimsa satyam akrodhas
tyagah santir apaisunam
daya bhutesv aloluptvam
mardavam hrir acapalam

tejah ksama dhrtih saucam
adroho nati manita
bhavanti sampadam daivim
abhijatasya bharata
 [Bg. 16.1-3]

Prabhupada: Daivim. These are daivi sampada, spiritual qualifications. And what is the material qualification? Next?

Pradyumna:

dambo darpo 'bhimanas ca
krodhah parusyam eva ca
ajnanam cabhijatasya
partha sampadam asurim
 [Bg. 16.4]

Prabhupada: Asurim. These are the asurim qualities. Read the translation.

Pradyumna: "Arrogance, pride, anger, conceit, harshness and ignorance; these qualities belong to those of demoniac nature, O son of Prtha."

Prabhupada: Yes. The first word, the most important thing is that ignorance. They do not know actually things as they are, but still they become leader. Andha yathandair upaniyamanam. Then what is their other qualities? Go on.

Pradyumna:

daivi sampad vimoksaya
nibandhayasuri mata
ma sucah sampadam daivim
abhijato 'si pandava
 [Bg. 16.5]

Prabhupada: Daivi sampad. If you acquire daivi sampad, then you become liberated from this material bondage. But if you acquire the asuric sampad, then you become entangled. Go on, next?

Pradyumna:

dvau bhuta-sargau loke 'smin
daiva asura eva ca
daivo vistarasah prokta
asuram partha me srnu
 [Bg. 16.6]

Prabhupada: Now Krsna says that there are two kinds of men, two classes of men. One class, daiva, or demigods, the other class, asura. So "I've spoken many things about the daivas. Now I shall speak about the symptoms of the asuras." What is the asuras?

Pradyumna:

pravrttim ca nivrttim ca
jana na vidur asurah
na saucam napi cacaro
na satyam tesu vidyate
 [Bg. 16.7]

Prabhupada: Now describe this.

 

Pradyumna: "Those who are demoniac do not know what is to be done and what is not be done."

Prabhupada: That is the first qualification of the demons. They do not know what is right doing and what is wrong doing. Suppose we, just like we restrict anyone who comes to our camp to become our student, we restrict that "You should not do this" or "You should do this." Anywhere, if you go to a physician, he'll say also that "You shall do this." Some "do's" and some "do not's." So the asuras, they do not know, because they have no direction, they do not know what are the "do's" and what are the "do not's." This is the first qualification of the asuras. They do not know. Because they do not like to take lesson from superior. They manufacture their own lesson. Then?

Pradyumna:

na saucam napi cacaro
na satyam tesu vidyate
 [Bg. 16.7]

Prabhupada: Now... Then?

Pradyumna: Asatyam apratistham...

Prabhupada: This is the... Asatyam... This is the first word. Asatyam.

Pradyumna: Apratistham te jagad...

Prabhupada: Jagad ahur anisvaram [Bg. 16.8]. This is their first proposition. There is zero, asatyam. (pause) I, I... Asatyam apratistham te. They, they do not find out that there is a cause of this material manifestation. Without any cause. The materialistic scientists say, "There was a chunk, and..." What is that? Chunk theory? Come on. So that all of a sudden the chunk became disturbed and there was... And the creation came into existence. So jagad ahur anisvaram [Bg. 16.8]. "There is no God. There is no existence of God." Every religion says... The Christian religion also says, the Muhammadan religion says, the Hindu religion says that God created this cosmic manifestation or this material world. But the asuras will say, "There is no God. There is no creator." Jagad ahur anisvaram [Bg. 16.8]. Then?

Pradyumna: Aparaspara-sambhutam kim anyat kama-haitukam.

Prabhupada: Aparaspara-sambhutam kim anyat kama-haitukam. Just like a man and woman accidentally unite and there is a child, similarly, there is no purpose. Somehow or other, the material energy came into existence, and therefore there is creation. This is their argument. This is asuric argument, or the demoniac argument. But the Vedas says, "No." Vedas says that janmady asya yatah [SB 1.1.1]. There is original. Absolute Truth, or God, is He from (whom) everything emanates. Janmady asya yatah [SB 1.1.1]. And that God must be sentient. He's not zero. Not zero. The sunyavadi. He has got brain. He's person. That is explained. The Vedanta-sutra says, janmady asya yatah [SB 1.1.1]. Now they, that Absolute Truth, from where everything is emanating, is discussed in the beginning of the Srimad-Bhagavatam. Therefore Bhagavatam is accepted as the real commentary on the Vedanta-sutra. Real commentary. Bhasyam brahma-sutranam **. Vedartha paribrmhitam. These are the statements. This is accepted by the acaryas. In the Gaudiya-sampradaya, therefore, the Gosvamis, they did not write any comment on the Vedanta-sutra although other acaryas like Ramanujacarya, Madhavacarya, they wrote commentaries on the Bhagavad, uh, Vedanta-sutra. But our Gosvamis, they did not write purposefully, because they accept that there is already natural perfect commentary written by the same author, Vyasadeva, the Srimad-Bhagavatam. Bhasyam brahma-sutranam **.

So Vedanta-sutra says, answer, the first aphorism is: athato brahma jijnasa. Brahman, the Absolute, that is the main business of the human life, to inquire about the Absolute Truth. Here everything is relative truth. I am the son of my father. My father is the son of his father. His father is the son of his father. You go on. Everything is relative. But who is the Absolute? Who is the Absolute? That inquiry is called Brahma-jijnasa. Who is the original father? Then if you go on searching like that, within this universe you'll find Lord Brahma is the origin. He's called, therefore, pitamaha, Lord Brahma. But if you still inquire further, who is the father of Brahma, then you come to Garbhodakasayi Visnu. From the Garbhodakasayi Visnu, from His abdomen, there sprouted a lotus flower, and (on) the lotus flower, Brahma was born. Therefore Brahma's another name is Svayambhur. He did not come out through the womb of his mother, although the mother was present. Kar..., Garbhodakasayi Visnu, we have seen the picture. Laksmiji is massaging the lotus feet of Visnu, and Brahma is sprouted from the abdomen. So this is called omnipotency. Generally we have got this idea that a child is born from the yoni, but here Krsna gives birth to a child without the help of His wife and from His abdomen. This is called omnipotency. We say, "God is omnipotent," but how God is omnipotent, that we do not know practically. Here is omnipotency. That is explained in the Brahma-samhita:

angani yasya sakalendriya-vrtti-manti
pasyanti panti kalayanti ciram jaganti
ananda-cinmaya-sad-ujjvala-vigrahasya
govindam adi-purusam tam aham bhajami
 [Bs. 5.32]

Krsna, He can act anything with any limb, part of His body. Krsna can eat with His eyes, and Krsna can hear with His eyes. Krsna can cut by touching. These are there in the sastras. Just like Krsna, when, when entered Mathura, He asked the washerman of Kamsa to deliver some cloth, but he refused. So Krsna immediately cut off his head with His hand without any obstacle. So that is omnipotency. Angani yasya sakalendriya-vrtti-manti pasyanti panti kalayanti... [Bs. 5.32]. Just like we offer prasadam. We offer foodstuff to Krsna. Atheist class will say that "You have offered Krsna this foodstuff, but He has not eaten. It is there still lying." No. He does not see. He does not know that Krsna can eat simply by His glance, by seeing. He eats. Because He says in the Bhagavad-gita that patram puspam phalam toyam yo me bhaktya prayacchati tad aham asnami [Bg. 9.26]. Is He speaking lies? No. He eats, but we do not know His eating process. We compare Krsna as ourself. If one plate is given to me, I immediately devour the whole thing. But Krsna, He is complete. He can eat the complete; still it remains complete. Purnasya purnam adaya purnam eva avasisyate [Iso Invocation].

So in this way we have to understand Krsna from the sastra, from the Vedas. Then we shall understand Krsna. And once we understand Krsna, our life is successful. Janma karma me divyam yo janati tattvatah. Anyone who understands Krsna in truth, his life is perfect. Tyaktva deham punar janma naiti [Bg. 4.9]. The perfection of life is that after giving up this body, we shall not accept any more material body. That is perfection. The people do not know that. They think... People, the karmis, they think that "If we get a nice body in the heavenly planet, that is perfection of life." Svargaloka. And the jnanis, they think that "I am not this body; I am spirit soul. But somehow or other, if we finish my body, and merge into the Brahman effulgence, that is perfection of life." The yogis, they think that "We may keep this body, but with this body, if we can play some jugglery, magic, that is perfection of life." Sometimes we see somebody plays some jugglery, magic, little magic, not very nice magic... One cannot show greater magic than Krsna, because Krsna, when He was seven years old, He lifted the Govardhana Hill with little finger. So who can show this magic? There are so many imitation Gods, but if I ask him that "You just lift this one hundred kilo burden with your finger," it will be very difficult for him. You see.

So this kind of magic, or this kind of perfection, the devotees do not want. The devotees, they say... Just like Caitanya Mahaprabhu is teaching us,

na dhanam na janam na sundarim
kavitam va jagadisa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi
 [Cc. Antya 20.29, Siksastaka 4]

This is devotee. Therefore devotee's called akama. They have no demand. They are satisfied in any condition of life. But they only pray to Krsna that his devotion to Krsna may not be disturbed. May not be disturbed. He doesn't want anything in exchange of his devotional service. That is pure devotion. Anyabhilasita-sunyam jnana-karmady anavrtam [Brs. 1.1.11]. When we engage ourself in this pure, unadulterated devotional service, then we qualify ourself to see God. So long we are not pure devotees... That is explained in the Bhagavad-gita: bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. And when that stage of bhakti comes in?

brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
 [Bg. 18.54]

When one has (become) self-realized. Brahman, aham brahmasmi. So long we are identifying with this body, identifying with this material existence, bodily, bodily existence, that is animal life. That is not human life. A human being, if he exists in this bodily concept of life, he remains animal. But when he is advanced in knowledge, he understands that he is not this body; he's different from this body.

That we are discussing in the Thirteenth Chapter of Bhagavad-gita: idam sariram ksetram iti abhidhiyate. Idam sariram. This sarira is field of activities. One should not identify with this body. So when one actually understands his spiritual position, that he's not this body, he's spirit soul, he's brahma-vatsu... It is not we become Brahman by meditation or by somebody. We are Brahman, but we have now forgotten. Jiva-bhuta. At the present moment, because I'm identifying with this body, I'm thinking, "I am American," "I am Indian, " "I am brahmana," "I am Vaisnava," "I am this or that." No. When we are actually brahma-bhutah, as explained by Caitanya Mahaprabhu, jivera svarupa haya nitya krsna dasa [Cc. Madhya 20.108-109]. Mamaivamso jiva-bhutah [Bg. 15.7]. That is self-realization. When we understand perfectly well that "I am eternal servant of God," servant... I'm not God; I'm servant of God. But one cannot be servant of God without becoming God. That they do not know, the Mayavadi philosophers. Servant... Just like if one becomes secretary or servant of a very big man, he's in the same position. He's sitting on the same place. He's eating the same way. He's in the same atmosphere. So everything is same. Simply the relationship is different. That's all. So when one goes to the spiritual world... Just like the cowherd boys, the gopis, they are on the same platform of Krsna. They do not think that "We are lesser than Krsna." The cowherds boy, they sometimes chastise Krsna. Krsna is obliged to take them on the shoulder. Sometimes. They do not know that Krsna is God, or "Krsna is greater than me." That is the position. Equality.

Therefore Sukadeva Gosvami said:

ittham (satam) brahma-sukhanubhutya
dasyam gatanam para-daivatena
mayasritanam nara-darakena
sakam vijahruh krta-punya-punjah
 [SB 10.12.11]

These cowherd boys who are playing with Krsna, they are not ordinary human being. They are very, very advanced in spiritual assets. Krta-punya-punjah. When they are... Just like you accumulate money. When you have got too much accumulation, ten crores of rupees, like that... When one's pious activities becomes accumulated in voluminous attitude, at that time, one is... That means when one is completely free from the material contamination, brahma-bhutah prasannatma na socati na kanksati samah sarvesu bhutesu [Bg. 18.54]. When one has, one is actually learned, panditah sama-darsinah. A devotee has no distinction between this living entity or that living entity.

vidya-vinaye-sampanne
brahmane gavi hastini
suni caiva sva-pake ca
panditah sama-darsinah
 [Bg. 5.18]

This sama-darsinah, equality, cannot be possible in material vision. That is not possible. One must elevate himself to the spiritual platform. Then panditah sama-darsinah. That is after brahma-bhutah stage. Brahma bhutah prasannatma na socati na kanksati, samah sarvesu bhutesu [Bg. 18.54]. When one has attained this stage, then he can enter mad-bhaktim labhate param. That is, that is really bhakti's platform. That bhakti platform means elimination of all material contamination.

So one who becomes engaged immediately in pure devotional service, he immediately becomes liberated. Immediately. Without any distant time. Immediately. Tad ksanat sraddha bhavati, sraddha savanaya kalpate. Jiva Gosvami (says) that one who, even one is born in the lowest degree, sva-pacah, sraddha savanaya kalpate, he becomes immediately eligible for performing sacrifices. There are sastra evidences. And Sukadeva Gosvami says,

kirata-hunandhra-pulinda-pulkasa
abhira-sumbha yavanah khasadayah
ye 'nye ca papa yad-apasrayasrayah
sudhyanti (tasmai) prabhavisnave namah
 [SB 2.4.18]

Even born in kirata family, the aborigines... They, these, these names are of the candalas. They are not Aryans. Non-Aryans. So kirata-huna... In the Bhagavad-gita also Krsna says, mam hi partha vyapasritya ye 'pi syuh papa-yonayah [Bg. 9.32]. Papa-yoni. Striya sudra tatha vaisyas te 'pi yanti param gatim. Immediately. So the devotional service is so nice, practical, that simply if you take to this devotional service, immediately you become sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. Then we are describing how to become brahma-bhutah. So brahma-bhutah means,

mam ca avyabhicarini
bhakti-yogena yah sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
 [Bg. 14.26]

Immediately he's raised to the brahma-bhutah platform.

So this Krsna consciousness movement is so nice that we are trying to engage everyone in pure devotional service. Anyabhilasita-sunyam [Brs. 1.1.11]. Pure devotional service means to serve Krsna without any motive. That is pure. Without any motive. Anyabhilasita-sunyam jnana-karmady anavrtam [Cc. Madhya 19.167]. Not by rendering service to Krsna, if one aspires to become liberated. That is the jnani's aspiration. They want to merge into the existence of Brahman. Therefore pure devotional service should be uncontaminated with that jnana idea also. Jnana-karmady anavrtam [Cc. Madhya 19.167]. The karmis, they want to be promoted to the higher planetary systems, heavenly planet. The jnanis, they want to become liberated. The yogis, they want some mystic power. But a devotee should be free from all these things. No mystic power, no elevation to the heavenly planet, no merging into the exi... Never mind. What Krsna desires, that's all right. He does not dictate anything, or he desires anything. That is pure devotional service. So there are many sastric injunctions. Evam prasanna-mana... So long you have got demand, you cannot be happy. That is one thing. Either you demand to be elevated to the heavenly planet, or you demand to be one with the Brahman, these are demands. Or if you want some mystic power, these are all demands. So, so long you'll have demand, you'll never be happy. You'll never be happy. Therefore Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami says, bhukti-mukti-siddhi-kami sakali asanta. Asanta. Bhukti means the karmis, those who are demanding to, to be elevated in the heavenly planets, or higher planetary system for more, more elevated material happiness, they are called bhukti. Bhukti-kami-bhoga, enjoyment of the bodily concept of life. They are called bhukti-kami. Bhukti and mukti. Mukti means the jnanis, they want to be liberated from material bondage and merge into the existence of Brahman, Absolute. That is mukti. Bhukti, mukti and siddhi. And the yogis, they want siddhi, asta-siddhi. Anima, laghima. They can become more smaller than the smallest, bigger than the biggest. Prapti, isita vasita prakamya. There are eight kinds of siddhis the yogis can attain. But a devotee does not want all these things. He has no demand. These are the three demands: bhukti-mukti-siddhi. But devotee has no demand. That is the special qualification. Devotee never demands anything. Just like Dhruva Maharaja, as soon as appeared Krsna, he said: svamin krtartho 'smi varam na yace [Cc. Madhya 22.42]. "I don't say." So this is pure devotee. And as soon as you become pure devotee, then your love for Krsna becomes actual fact in the spiritual world, and you can associate with Krsna in conjugal love or as parent, or as friend, or as servant, in whatever... Or as trees or flower, as a water, as you desire. That is perfection of life. This is the perfection of bhakti.

Thank you very much. Hare Krsna. (end)

 

>>> Ref. VedaBase => The Nectar of Devotion -- Bombay, January 1, 1973

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Transcendental Morality

Transcendental Morality

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---

Pradyumna: (reading:) "...who was later to become Srila Sanatana Gosvami, took advantage of his brother's personal money, which had been deposited with a village banker, and escaped from the prison of Hussain Shah. In this way, both brothers joined Lord Caitanya Mahaprabhu. Rupa Gosvami first met Lord Caitanya at Prayaga (Allahabad, India), and on the Dasasvamedha bathing ghata of that holy city the Lord instructed him continually..."

Prabhupada: Now sometimes it is questioned that Sanatana Gosvami paid the money in black market. Yes. Actually he paid. When the Hussain Shah, Nawab, imprisoned him, he was minister. The superintendent of jail, he was working under him. He was minister. So the Sanatana Gosvami requested him that "I had done so many times your benefit. So you do me one benefit. You let me go. Let me go al..., the, although the Nawab has imprisoned me." (aside:) That's not required. So "I am going to be a pir (?)." Because the Muslims, they respect very much the pir. So actually he was going to be a pir. They renounced the family life and became gosvamis. "So I am sacrificing my life for God, and you just help me in this service. And not only that, you get some material profit also. I have got this, that, about..." First of all, he offered five thousand, five thousand gold mudras (?). But when he was not very happy, then he offered ten thousand. In this way, it was settled and the superintendent of jail let him go. And he inquired from Sanatana Gosvami, "What I shall explain to the Nawab when he'll ask me explanation, call for explanation? You are going." So he gave him a trick that... Formerly, people used to evacuate on the field. So he was imprisoned. So he wanted to evacuate in the field. And the superintendent of jail was accompanying him. In this way, he fabricated story and he told that "When he was evacuating, immediately he jumped over the river and the river's waves were so strong, he was carried away. I could not find him." So in this way, Sanatana Gosvami escaped after bribing.

Now the question is whether this kind of black marketing, bribing, is required for spiritual life. And the answer is that everything is required, provided you can satisfy Krsna. This is the principle. In, according to time, circumstances, the dealing... Just like Arjuna, we have, in the battlefield, there was fighting, and Krsna is advising Yudhisthira that "You go and tell Dronacarya that your son, Asvatthama, is dead." So Krsna is advising to speak lie. And Yudhisthira hesitated: "How can I speak lie? I never spoke lie in my life." So the idea is that our dealings in the ordinary... When there is fighting, in fighting, they take all means, all propaganda, all means, you know that. Fighting, one... The aim is how to own victory. Although there are so many international laws, they don't care for it. Just like bombing. Bombing. Sometimes the opposite party, they keep soldiers under Red Cross, because Red Cross is not bombed according to international... But they, they get information and they bomb also. These are common practice. Just like in India, in the Hindu-Muslim fight, the Muslims were keeping weapons within mosques. You know that. Everyone knows. So there (are) so many international law of the fighting, but when there is necessity, they neglect all international law and they take advantage.

So then... I have heard from a very reliable officer, Mr. MacPherson, in Allahabad... He was my... At that, at that, at that time, I was keeping a drug shop. So he was my customer. And when he was coming, he was talking with me many past stories of the war. So once he narrated... He was also one of the commanders. That the First War, Marshall Foch? He was in Second World War, or First? I think First World War. Or First? I think First World War.

Devotee: First Expeditionary.

Prabhupada: Marshall Foch. He was in charge of the French centers. So the Belgium, there were many refugees from Belgium, most women and children. So they came to France. And in charge was Mis..., Marshall Foch. So this Mr. MacPherson, he told me that "We were officers. We informed that so many refugees have come from Belgium. What to do." Then Marshall became very angry. You see. He became very... "What can I do? In this battlefield?" So it was ordered that they should be killed. So actually it so happened that all these women and children, they were assembled together, and four guns from four sides, they were blown up. You see. Their own alliance. Not alliance, what it is called? Allies, allies.

So these things take place in war, sometimes. There is no international law, no humanitarian... Everything goes on. Everything. Similarly, the point is that as people act, hooks and crooks, everything, for satisfying the senses, gaining some material profit, similarly, if need be, everything can be accepted for Krsna's service. Everything can be, can be accepted. Otherwise, how Sanatana Gosvami is bribing? How Krsna is advising Yudhisthira to speak lie? There is a verse, man nimitte krtam papam punya eva kalpate. Sometimes it appears that this is a sinful act, but if it is done for Krsna, the, our bhakti is anukulyena krsnanu-silanam [Cc. Madhya 19.167]. We have to satisfy Krsna. "Krsna is asking me to tell lie. Yes, I shall tell lie." That is bhakti. If I consider, "Oh, I never spoken lies in my life. How can I speak lie?" that is not bhakti. Because it is pratikula, against the desire of Krsna. Common people cannot understand this. They'll be shuddered. (aside:) Why one candle is not burning? Get it. You should... They think, "Oh, oh, Krsna is teaching Yudhisthira, such a nice man, religious person, and He's teaching him to speak lie." Avajananti mam mudha manusim tanum asritam [Bg. 9.11]. If sometimes one thinks like that, he becomes mudha. When Karna was repairing the wheel of his chariot, Krsna asked Arjuna, "Kill him immediately. Kill him immediately." And Karna protested: "Arjuna, what you are doing? I am not in fighting now." So Krsna said, "No, this is the time of... Otherwise, you cannot be able to kill him. This is the time. This is the opportunity. You kill him." Because Karna was greater hero than Arjuna. Dronacarya, Bhisma... That is explained by Pariksit Maharaja, that "In the battlefield of Kuru, just like a ocean, and there were big, big crocodiles, animals, like Dronacarya, Bhisma, Karna. But by the grace of Krsna, my grandfather was able to kill them." Arjuna was not so strong that he could kill Bhisma or Dronacarya, Karna. They were greater heroes. So these things are there.

There, there are many instances. Just like gopis. At dead of night, when Krsna's flute was there, they left their husband, left their father, left their brothers, children, everything, and they went away. Now, according to our Vedic system, young girls, young women, leaving the protection of father, brother or superiors, and going in the forest for another boy -- oh, it is very sinful. Socially, it is sinful. And Krsna instructed them, "What you have done? You go back immediately." And they began to cry. That, this description is there. So now, from the social point of view, this is sin. This is sin when the gopis went to Krsna. Similarly, Prahlada Maharaja was standing without any protest and his father is being killed. Now can any sane man see that his father is being killed, and he's standing silently, without any protest? And Bali Maharaja, he rejected his spiritual master. When Sukracarya said that "Don't promise. He's Visnu. He'll take everything of your. Don't promise anything," the Bali Maharaja said, "He is Visnu? And you are asking me not to promise to Him? Oh, I don't want such spiritual master. I reject him." To reject spiritual master is a great sin. So these are, from social point of view, from religious point of view, these are irreligious, sinful activities, to reject one's spiritual master; to see one's father being killed in one's presence; one woman is going to another boy, dead of night. Superficially they are sinful activities. But Caitanya Mahaprabhu recommends, ramya kacid upasana vrajavadhu-vargena ya kalpita. There is no upasana, method of worship, as it was conceived by the gopis. First class.

So the point is that superficially it may appear sometimes against the social and religious rules and regulations, but if it is done for Krsna, anukulyena... Bhakti means anukulyena krsnanu-silanam [Cc. Madhya 19.167]. Krsna should be satisfied. That is... It doesn't matter. Krsna should be satisfied. Just like Krsna pretended that He was sick, and many physicians came. He said, "No physician cured Me. If some devotee gives Me the dust of his feet on My head, then I can be cured." So all devotees were asked, and nobody... "Oh! How can I give? My dust on the head of Krsna? How it is possible?" Nobody prepared. Then Krsna asked that "Go to Vrndavana. Just ask the gopis if they can give. They are My best friends. If they are prepared? Oh, I am very much suffering from headache." So nobody was prepared to go... As soon as gopis were approached: "Oh, Krsna is sick. They want, oh, dust of...?" Immediately: "Please take. Please take." She did not care that "We are going to hell by offering our dust of feet on the head of Krsna. Never mind. We shall go. Krsna will be happy. That's all. Krsna will be happy." This is gopi. It doesn't matter the whole world is going to hell, but if Krsna is satisfied, a devotee's prepared to do that. That is, that is called uttama bhakti. Anukulyena krsnanu-silanam bhaktir uttama [Cc. Madhya 19.167]. You'll find, this Bhakti-rasamrta-sindhu: anyabhilasita-sunyam [Brs. 1.1.11]. To, not to make business with Krsna: "I shall be devotee of Krsna provided my everything is all right adjusted. I shall not be sinful. I shall not do this. I shall not do... My family will be kept nicely. This..." All these conditions. Just as people go to Vrndavana -- all the money distributed. And there are many persons, and the sons and grandsons are all right, that "You send me two hundred rupees per month. And all the two crores of rupees, that is for you. That is for you. That is not for Krsna. And simply for my eating, you send me two hundred." There are many in Vrndavana. So Krsna is also very, that, that "Two crores of rupees you earned, so with hard labor, that is kept for your children. And you have come here with empty hand. And for your food, two hundred rupees." So, ye yatha mam prapadyante tams tathaiva bhajamy aham [Bg. 4.11]. No. The first principle is that one should be prepared to sacrifice any, everything for Krsna. Everything. It doesn't matter -- my fate, my honor, my money, my prestige. He doesn't care. Krsna must be satisfied. Just (like) Arjuna did. Arjuna didn't like to fight, to kill, on the other side his brother, his grandfather. No. But when he understood, "No, Krsna wants it. Yes, karisye vacanam tava [Bg. 18.73]. That's all right." This is Krsna consciousness. No consideration for anything else. Simply to satisfy Krsna. Satisfy Krsna, or Krsna's representative. The same thing. That is bhakti. Anyabhilasita-sunyam jnana-karmady anavrtam [Brs. 1.1.11]. Jnana. Jnana, it should be, it should not be tinged by jnana. This is jnana. "Oh, I am going to speak lie. I'll go to hell. I am going to kill my grandfather. I'll go to hell." This is called jnana, knowledge. But the definition is, jnana-karmady anavrtam [Cc. Madhya 19.167]. It should be untouched by jnana and karma. Untouched. Yes.

So this is pure bhakti. Anyabhilasita-sunyam jnana-karmady... [Cc. Madhya 19.167]. The, the, the gopis, they're not jnanis; they're ordinary village girls. What jnana they have? No jnana, no karma. They did not know what is karma, what is sacrifice. No. They did not know. (aside:) All right, you can close. Close this door. So we should, we should be prepared to sacrifice everything, without any consideration of jnana, karma, yoga. No. We have to see whether Krsna is satisfied. Svanusthitasya dharmasya samsiddhir hari-tosanam [SB 1.2.13]. That is perfection. Samsiddhir hari-tosanam: whether Krsna is satisfied. So people have no information what is Krsna, and what to speak of satisfying Him. That... Who was speaking? That Giriraja. He was talking to Mr. Motta, every so-called learned scholars, they have no, I mean to say, idea what is God, what is Krsna, and where to speak of satisfying Him? But the bhakti means that he, a bhakta, is always ready to sacrifice everything to satisfy Krsna. But if one has no idea what is Krsna, then where is bhakti? For the impersonalist, there cannot be any bhakti because they have no information of Krsna. They do not know what is Krsna. And bhakti means satisfaction of Krsna. If I know the person, if I know what is his nature, then I can know also how to satisfy him. If you have no information of any person, then where is the question of satisfaction? Go on reading.

Pradyumna: "The Lord particularly instructed Rupa Gosvami on the science of Krsna conscious..."

Prabhupada: So here, here the point is that Sanatana Gosvami, Dabira Khasa, he was so mad after meeting Caitanya Mahaprabhu that he, whatever money he had with the banker, village banker, and even it was sinful to bribe, he didn't care for it. He wanted... He re..., resigned his service as minister, Therefore he was imprisoned. Now to get out of the imprison, prison house, he bribed. He was so much ecstatic. There is a verse -- I just now forget -- that this laulyam. This is called laulyam. Laulyam means just like we become very much greedy in achieving some success or receiving something sometimes. We become mad. That is required. Laulyam eka mulyam. To achieve Krsna consciousness perfectly, this ecstatic eagerness or greediness, to serve Krsna, that is the only price to achieve success in devotional service. That is the only price. Not money, not anything. Not prestige, not good parentage, not beauty -- nothing. Simply this ecstatic, intense desire, "How I shall get Krsna?" Then you'll get Krsna. He'll take you. That is the example of the gopis, intense desire. Tatra laulyam eka mulyam. Now, janma-koti, na labhyate janma-kotibhih sukrtinah. This ecstatic desire, that "I, this life, I shall get recognition by Krsna, that I have sacrificed everything for Krsna," this is required. Go on.

Pradyumna: "These teachings of Lord Caitanya to Srila Rupa Gosvami Prabhupada are narrated in our book, Teachings of Lord Caitanya. Later, Srila Rupa Gosvami Prabhupada elaborated the teachings of the Lord with profound knowledge of revealed scriptures and authoritative references from various Vedic literatures. Srila Srinivasa Acarya describes in his prayers to the six Gosvamis that they were all highly learned scholars, not only in Sanskrit but also in foreign languages, such as Persian and Arabian. They very scrutinizingly studied all..."

Prabhupada: As the English language was compulsory during the British Rule, during Muhammadan's rule, at least all big, big officers, there were many Hindu big officers, they had to learn Arabian and Persian languages. So these Gosvamis, because they were ministers, they were learned, highly learned scholars in Arabic and Persian languages. Go on.

Pradyumna: "They very scrutinizingly studied all the Vedic literatures in order to establish the cult of Caitanya Mahaprabhu on the authorized principles of Vedic knowledge. The present Krsna consciousness movement is also based on the authority of Srila Rupa Gosvami Prabhupada. We are therefore generally known as rupanugas, or followers in the footsteps of Srila Rupa Gosvami Prabhupada. It is only for our guidance that..."

Prabhupada: Rupanuga varaya te. Rupanuga, followers of Rupa Gosvami. We Gaudiya Vaisnavas, we follow the instruction... Narottama dasa Thakura says in his song:

rupa-raghunatha-pade haibe akuti
kabe hama bujhabo sri yugala-piriti.

Yugala-piriti, the conjugal love between Radha and Krsna, it is not be understood by a third-class man. It is not possible. If one thinks Krsna is ordinary human being, Radharani as ordinary girl, then it is not possible. One has to understand Krsna and Radharani through the bhakti literature of these Gosvamis. Therefore Narottama dasa Thakura says, rupa-raghunatha-pade haibe akuti. Eagerness. "When I shall try to understand yugala-piriti, the conjugal love of Radha-Krsna, through the literature of Rupa-Raghunatha?" Rupa-Raghunatha means... There are six Gosvamis. Begins from Rupa Gosvami, ends with Raghunatha. Srila Rupa, Sanatana, Bhatta Raghunatha, Sri Jiva, Gopala Bhatta, dasa Raghunatha. There are two Raghunathas -- one Bhatta Raghunatha, one dasa Raghunatha. So Narottama dasa Thakura says, Rupa-raghunatha-pade haibe akuti kabe hama bujhabo... To understand Radha-Krsna and Their love affairs, one has to understand through the literature given by Rupa Gosvami. Just like this Bhakti-rasamrta-sindhu, Nectar of Devotion.

Pradyumna: "It is only for our guidance that Srila Rupa Gosvami prepared this book, the Bhakti-rasamrta-sindhu, which is now presented in the form of The Nectar of Devotion. Persons engaged in the Krsna consciousness movement may take advantage of this great literature and be very solidly situated in Krsna consciousness. Bhakti means devotional service. Every service has some attractive feature which drives the servitor progressively on and on. Every one of us within this material world..."
Prabhupada: Without, without some attractive feature, nobody is interested. Just like we are talking here about Krsna-bhakti, but people in general, they're not very much attracted to Krsna consciousness. So they do not care to come. There must be some attractive feature. Otherwise... So different people have got different attractive features. Therefore Krsna says,

manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascid mam vetti tattvatah
 [Bg. 7.3]

This attraction for Krsna can be developed in the association of devotees, satam prasangat. Automatically, nobody's attracted for Krsna. The whole world is like that. So the Krsna consciousness movement means to give these people a chance to associate with devotees and thus become attracted to Krsna. That is required. Mayy asakta-manah partha yogam yunjan mad-asrayah. Mayy asakta, to become attracted by Krsna. Krsna means attractive, Krsna. Akasatira-sakti. Krsna means attractive. Just like magnetic stone, attractive, naturally the iron... But the iron, if it is rusty, it cannot attract. It cannot attract. Similarly, Krsna is attractive, and we are part and parcel of Krsna. We are also attracted by Krsna. But because we are now covered by the maya rust, we are not attracted. This maya rust has to be polished; then you'll be attracted. Otherwise Krsna is attractive. Krsna means attractive. Go on.

Pradyumna: "Every one of us within this world is perpetually engaged in some sort of service, and the impetus for such service is the pleasure we derive from it."

Prabhupada: Yes. We cannot work unless we derive some pleasure. Just like the, in the Ahmedabad, the dramatic performance, he was killing animal, and he was attracted by killing, that's all. The butchers... I have seen in Calcutta, while passing through, one hotel man was cutting the throat of a chicken, and the chicken was, after being cut, the throat, it was jumping like anything. You see. And he was laughing. He was taking pleasure. It was for me so horrible, but he was taking very nice pleasure: "This half-cut chicken is jumping." And his son was crying. And he was asking, "Why you are crying? Why you are crying?" So it is the question of different qualities. One is attracted, and one, he finds that, that they are detracted. Go on.

Pradyumna: "Driven by affection for his wife and children, a family man works day and night. A philanthropist works in the same way for love of the greater family, and the nationalists for the cause of his country and countrymen. That force which drives the philanthropist, the householder and the nationalists is called rasa, or a kind of..."

Prabhupada: That attractiveness is called rasa, mellow, taste. Go on.

Pradyumna: "...or a kind of mellow, or relationship whose taste is very sweet. Bhakti-rasa is a mellow different from the ordinary rasa enjoyed by mundane workers. Mundane workers labor very hard, day and night, in order to relish a certain kind of rasa which is understood as sense gratification. The relish or taste of the mundane rasa does not long endure, and therefore mundane workers are always apt to change their position of enjoyment. A business man is not satisfied by working the whole week; therefore wanting a change for the weekend, he goes to a place where he tries to forget his business activities. Then, after the weekend is spent in forgetfulness, he again changes his position and resumes his actual business activities. Material engagement means accepting a particular status for some time and then changing it. This position of changing back and forth is technically known as bhoga-tyaga, which means..."

Prabhupada: Bhoga-tyaga. Bhoga and tyaga. Go on.

Pradyumna: "...which means a position of alternating sense enjoyment and renunciation."

Prabhupada: Yes, their position is sense enjoyment. If, by bhoga, they are not satisfied, then tyaga. Brahma satyam jagan mithya. Give it, give it up. Again, by tyaga, when he does not find any sense pleasure, then again comes back: All right, come to social service, open hospital, open the school. Why are you coming again? You have given it up, tyaga, brahma satyam jagan mithya. Why you are coming to mithya again, to open school? That, that is going on. That is going on. Sometimes this is brahma... Jagan mithya, everything is mithya, and Brahman is satya. Aham brahmasmi. But when they cannot get Brahman, cannot realize Brahman, then again come to this bhoga. Bhoga. Pendulum. Bhoga, tyaga, bhoga, tyaga, bhoga, tyaga. You know that pendulum works: (makes noise) kaut kaut kaut kaut. Bhoga, tyaga, bhoga, tyaga. So Krsna says, sarva-dharman pari... You have to give up this bhoga dharma and tyaga dharma. Sarva-dharman parityajya [Bg. 18.66]. You are now engaged in two kinds of dharma. Somebody, karmis, they are bhoga, bhoga dharmi. They want to enjoy. And tyagi, they want to renounce this bhoga. So both of these will not help you. Bhoga-tyaga. Then what? Seva. You have to take the dharma of seva. That is bhakti. Krsna-seva. For Krsna, you can accept anything. That is It may appear bhoga. Just like Prahlada Maharaja, Prthu Maharaja, they were kings, very opulent kings. Dhruva Maharaja. So still they were great devotees. Not only ordinary devotees, mahajanas. So this bhoga-tyaga has no meaning. It has no benefit. One has to become devotee. Either in the bhoga field or in the tyaga field, it doesn't matter. Bhoga-tyaga is not required. Required service. That service, it may be on the platform of bhoga or service... Service is required, Krsna's service. Krsna has to be satisfied. Either in the bhoga platform or tyaga plat... He does not... Devotee's not concerned with bhoga-tyaga. Devotee's concerned with Krsna's service.

So sometimes... Just like there is example. We asked this question, bhoga-tyaga, to our Guru Maharaja. So... What is the difference...? Just like Rupa Gosvami, he left everything for Caitanya Mahaprabhu's service. His lucrative service, minister post and everything, he re... Tyaga. And Ramananda Raya, he was governor. He was governor and grhastha, and living very luxuriantly. He's bhoga, he's bhoga platform. Now both of them were devotees of Lord Caitanya. So what is the difference? This question was put. So our Guru Maharaja replied: Just like a woman. According to our Vedic system, when the husband is out of home, the women is not supposed to dress herself very nicely. Prosita bhartrka. It is called prosita bhartrka. The system was that one should dress herself in such a way that people can understand what is her position -- whether she's unmarried, whether she's married, whether she's widow, whether her husband is away, whether she's a pro..., she's a prostitute, everything. By the dress one should understand. "She is, she is widow," "She has got her husband," "Her husband is now away from home." "Oh, she is a prostitute," "She's not married." In this way. Because she's not to be asked. Simply by the dress one can understand. So the prosita bhartrka. She does not dress herself, she lies down on the floor, does not change her clothes very nicely, does not dress the, comb the hair, prosita bhartrka. And the same woman, when her husband is at home, she take twice bath and dresses herself, applies oil and very nice dress, ornaments, and so many things. Women know how to decorate themselves. But the... There is no difference. Her not dressing herself nicely and dressing herself nicely, it may be considered that bhoga and tyaga. But either of these positions is for center is husband. Center is husband. Therefore bhoga-tyaga is not consideration. If for Krsna I have to give up everything, I will give up. And if Krsna, I'll have to accept everything, I will accept. This is required. Not the position of bhoga-tyaga, but service. If by giving up everything I can serve Krsna well, I shall give it up, everything. And if by accepting everything I shall serve Krsna very nicely, then I accept everything. That is required. Anukulyena.

Because we have to see whether Krsna wants it, Krsna wants it. Krsna wants Arjuna that "You become victorious in this battlefield and kill all of them." "Yes, I shall do that." Karisye vacanam tava [Bg. 18.73]. If Krsna would have asked him, "What is this fighting? You give up. Come with Me. Go to the forest," Arjuna would have done that. So our policy is not bhoga-tyaga. Our policy is satisfaction of Krsna. That is pure bhakti.

anyabhilasita-sunyam
jnana-karmady anavrtam
anukulyena krsnanu-
silanam bhaktir uttama
 [Brs. 1.1.11]

sarvopadhi-vinirmuktam
tat-paratvena nirmalam
hrsikena hrsikesa
sevanam bhaktir ucyate
 [Cc. Madhya 19.170]

That's all right. (end)

 

>>> Ref. VedaBase => The Nectar of Devotion -- Bombay, December 26, 1972

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