Go to Vaniquotes | Go to Vanipedia | Go to Vanimedia

Vanisource - the complete essence of Vedic knowledge

720307 - Lecture BG 09.02 - Calcutta

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

720307BG-CALCUTTA - March 07, 1972 - 46:39 Minutes

Prabhupāda: . . . read today some verses from the Ninth Chapter, Bhagavad-gītā.

rāja-vidyā rāja-guhyaṁ
pavitram idam uttamam
pratyakṣāvagamaṁ dharmyaṁ
su-sukhaṁ kartum avyayam
(BG 9.2)

This bhakti-yoga, devotional service, is rāja-vidyā. Raja means king, and vidyā means education, knowledge, learning. As there are common men and there are kings also, as the king is important, the most important person in the state, or the president is the most important person in the state, similarly, of all learnings, this is the king of learning, rāja-vidyā. And rāja-guhyam . . . rāja-vidyā rāja-guhyaṁ. Guhyam means confidential. Confidential, anything confidential is not to be disclosed to the common man. Or after many, many research, one can found . . . one can find out the confidence or the confidential nature of devotional service.

Bahunam janmanam ante (BG 7.19), it is stated in the Bhagavad-gītā. It is most confidential because one comes to this knowledge after cultivating other knowledges for many, many births. One comes to this knowledge. What is this knowledge, devotional, rāja-vidyā? What is the symptom? Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. This is the symptom: that one has surrendered to Kṛṣṇa. That means he is in perfect knowledge.

So long he is not surrendering to Kṛṣṇa, he is trying to become Kṛṣṇa or he is posing himself as equal to Kṛṣṇa or sometimes above Kṛṣṇa. There is a very well advertised yogī. They say, at least his disciples say, that he is above Kṛṣṇa. That is not knowledge. That is ignorance. Real knowledge, jñānavān, is to surrender to Kṛṣṇa. That is real knowledge. Bahunam janmanam ante (BG 7.19). If one is actually intelligent, he should not wait for many, many births. If he believes in the Bhagavad-gītā, in the statement of Bhagavad-gītā, then, immediately after hearing this verse, that bahūnāṁ janmanām ante jñānavān māṁ prapadyate, he should immediately surrender to Kṛṣṇa.

That is . . . that Bhaktivinoda Ṭhākura sings:

mānasa deho geho jo kichu mor
arpiluṅ tuwā pade nanda-kiśor

This is surrender. Mānasa deha geha. We have got our this mind. Mind is the center of creative force. Therefore we have to surrender, first of all, our mind to Kṛṣṇa, just like Ambarīṣa Mahārāja did. Sa vai manaḥ kṛṣṇa-pādāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). He set example that he, first of all, he surrendered his mind unto the lotus feet of Kṛṣṇa, sa vai manaḥ kṛṣṇa-padāravindayor. And vacāṁsi vaikuṇṭha-guṇānuvarṇane, and he engaged his talkings simply on the matter of describing Vaikuṇṭha. Kṛṣṇa's another name is Vaikuṇṭha. Vaikuṇṭha means vigata-kuṇṭha. Kuṇṭha means anxiety. If you surrender to Kṛṣṇa, from that moment you become free from all anxieties. Therefore Kṛṣṇa's name is Vaikuṇṭha.

Just like, take for example, these Americans and European boys and girls, they were raised very . . . in a highly . . . comforts of life, not like Indians. Their standard of living is better than Indians'. Everyone knows. When Europeans were in Calcutta, you have . . . we have seen how their standard of living. If one has not gone to the Western countries, they could (not?) remember. But I have traveled. Their standard of living is higher than Indian standard of living, so-called material comforts . . . (indistinct) . . . so now they have sacrificed everything, you can see. How it has been possible? Because their mind has been engaged in Kṛṣṇa consciousness, sa vai manaḥ kṛṣṇa-padāravinda vacāṁsi vaikuṇṭha-guṇānu (SB 9.4.18).

If you engage your talking simply on the matter of describing Kṛṣṇa, if you engage your mind always on the lotus feet of Kṛṣṇa, if you engage your legs for going to the temple of Kṛṣṇa, if you engage your hand for cleansing the temple of Kṛṣṇa, if you engage your nose for smelling the flower offered to Kṛṣṇa, if you engage your tongue for tasting prasādam which is offered to Kṛṣṇa, in this way, if your all senses are engaged in Kṛṣṇa consciousness, then you become the topmost yogī, because yoga perfection means yoga indriya-saṁyamya. The practice of yoga means to control the mind and the senses. This is the purpose of yoga, not for playing any jugglery. But sometimes the yogīs become so powerful, they get some perfection, aṇimā, laghimā-siddhi. They get. But that is not the prime object of yoga.

Yoga, yoga practice means that one becomes controller of the senses and the mind, and then they can perfectly meditate on the Supreme Personality of Godhead. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogina (SB 12.13.1). This is yogīs' business: dhyānāvasthita, by meditation, tad-gata-manasā, spiritualized mind, or completely absorbed in the thought of Kṛṣṇa. Dhyānāvasthita-tad-gatena manasā paśyanti yam . . . they can see, they can see God, Kṛṣṇa, Viṣṇu, within the heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Personality of Godhead, paramātmā, He is situated in everyone's heart. You haven't got to search out. He is there within your heart. Simply you have to know the method how to see Him. That is wanted. Dhyānāvasthita-tad-gatena manasa paśyanti.

So therefore this science, the devotional science, devotional service, or bhakti-yoga, is rāja-vidyā. Rāja-vidyā. Automatically. Automatically your senses, mind become controlled, because it is engaged in Kṛṣṇa; therefore it is purified. And as soon as it's purified, you'll not like to engage your senses in any other activities. That is the test of bhakti. Bhakti . . . one has become bhakta, at the same time he is very much attracted this sense gratification, that is not bhakti.

Bhakti means bhakti-pareśānubhavo (SB 11.2.42) realization of the Transcendence. And what is the test? Viraktir anyatra syāt, vairāgya. Many places it is stated. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyam (SB 1.2.7). Vairāgyam means no more taste for sense gratification. That is called vairāgyam. Vīra, vigatah rāga: no attachment. Our material attachment means material sense gratification. That is attachment. And bhakti means . . . bhakti . . . therefore another name of bhakti is vairāgya vidyā.

śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
kṛpāmbudhir yas tam ahaṁ prapadye
(CC Madhya 6.254)

This is Sārvabhauma Bhaṭṭācārya, a learned scholar, a logician. When he become disciple of Lord Caitanya Mahāprabhu he wrote one hundred . . . he was a great Sanskrit scholar. So he wrote one hundred verses. Out of, two verses are available, because when these verses were presented to Caitanya Mahāprabhu, He torn it and throw it out, because He did not . . . did not like. It is His instruction that one should not be very much attached to his self-aggrandizement. No. But His devotees collected only two, three or some such ślokas.

Out of these, this is one of them: vairāgya-vidyā-nija-bhakti-yogam śikṣārtham ekaḥ puruṣaḥ purāṇaḥ (CC Madhya 6.254). Kṛṣṇa Caitanya Mahāprabhu is the puruṣaḥ purāṇaḥ. Śrī Kṛṣṇa Caitanya Himself, Śrī Kṛṣṇa Himself, purāṇaḥ, the oldest person. Who is the oldest person? Kṛṣṇa. Because Kṛṣṇa is . . . aham sarvasya prabhavo (BG 10.8). Na me viduḥ sura-ganaḥ (BG 10.2). These things are there. So He is the oldest person. Ādi-puruṣam.

In the Brahmā-saṁhitā it is said, govindam ādi-puruṣaṁ tam aham bhajāmi. Īśvaraḥ paramaḥ kṛṣṇah sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ (Bs. 5.1). He is the ādi-puruṣa, therefore purāṇaḥ-puruṣa. Purāṇaḥ means old, the oldest. Who can be older than Kṛṣṇa? Therefore the Sārvabhauma Bhaṭṭācārya says that ādi-puruṣa, that oldest person, Kṛṣṇa, He has come down to teach vairāgya-vidyā. Vairāgya-vidyā-nija-bhakti-yogam. What is that vairāgya-vidyā? Bhakti-yoga. Our difficulty is that we have been entangled with this material world, because we have been attracted by this sense-gratification in the material world. And vairāgya vidyā means unless you become detestful, paraṁ dṛṣṭvā nivartate (BG 2.59), unless we find a better position, a better enjoyment, we cannot give it up.

So this bhakti-yoga means offering the better position, better gratification, better pleasure, so that one can give up this inferior pleasure in the material world. Therefore bhakti-yoga means vairāgya-vidyā, jñāna-vairāgya. Vāsudeve. That vairāgya can be very easily achieved by bhakti-yoga vāsudeva. The bhakti-yoga means:

śravanaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
(SB 7.5.23)

The beginning of bhakti-yoga is hearing. So you have kindly come here to hear. This is bhakti-yoga.

Caitanya Mahāprabhu approved this bhakti-yoga—simply by . . . simply by hearing from the realized person. Caitanya Mahāprabhu had talks with Rāmānanda Rāya how one develops spiritual life, sādhu-sadanana. So Rāmānanda Rāya was answering, and Caitanya Mahāprabhu was questioning. The Rāmānanda Rāya felt a little inconvenience that, "Caitanya Mahāprabhu is such a exalted person. He is Kṛṣṇa Himself. Apart from that, He's born in high brāhmaṇa family."

Such a learned scholar Nimāi Paṇḍita He was, and so nice person, a sannyāsī, the topmost order in our Vedic society. "Sannyāsī, brāhmaṇa, scholar and everything complete, and He's questioning; I am answering. Oh, this is very awkward position. I have become teacher and He has become student. How it is possible?" So he was hesitating. But Caitanya Mahāprabhu encouraged him, "No, no. Don't hesitate, because it doesn't matter that you are a gṛhastha, you are not even a brāhmaṇa."

Rāmānanda Rāya belonged to the karaṇa society in Orissa. They are supposed to be śūdra. But still he was a very big man. He was governor of Orissa, uh . . . governor of Benares, and very rich man. And very learned scholar, especially in this Vaiṣṇava philosophy. So formerly Sārvabhauma Bhaṭṭācārya was the royal scholar in Mahārāja Pratāparudra's assembly house. Royal scholar. So in the beginning this Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya had some talks on bhakti. Sārvabhauma Bhaṭṭācārya, being great logician, he could not understand the bhakti philosophy. But when he became a student of Lord Caitanya Mahāprabhu, he could understand that how much elevated was Rāmānanda Rāya. At that time before, "I could not realize," but when he become himself a devotee, he could understand.

Therefore when Lord Caitanya Mahāprabhu was going to the South Indian tour he recommended, "Sir, if You can meet Rāmānanda Rāya, You'll be very much pleased. He's a great, advanced student in Kṛṣṇa consciousness." Therefore Caitanya Mahāprabhu met him on the bank of Godāvarī River. And the talk was going on, and Caitanya Mahāprabhu took the position of the student, and he was offered . . . Rāmānanda Rāya offered the position of the teacher, although he was gṛhastha, governor and, I mean to say, according to our social custom, karaṇa, śūdra. So he was hesitating. But Caitanya Mahāprabhu said—this is the statement of Caitanya Mahāprabhu:

kibā vipra, kibā śūdra nyāsī kene naya
yei kṛṣṇa-tattva-vettā sei 'guru' haya
(CC Madhya 8.128)

"Why you are hesitating? You are guru. It doesn't matter that you are a gṛhastha, you are governor, you are dealing in politics. But I know that you are kṛṣṇa-tattva-vettā. You know the science of Kṛṣṇa. Therefore you are guru." This is the test. To become guru it doesn't matter that one has to become . . . one has to come out from brāhmaṇa family or high family or Hindu family or this family or that family. No. Kṛṣṇa Caitanya Mahāprabhu says, yei kṛṣṇa-tattva: never mind what is. He may be European, he may be American, he may be śūdra, he may be whatever. That is past. That is his past life. Now, when one has become kṛṣṇa-tattva-vettā, really Kṛṣṇa conscious, he comes to the transcendental position. Sa guṇān samatītyaitān brahma-bhūyāya kalpate.

Any devotee, any devotee, māṁ ca yo 'vyabhicāreṇa bhakti-yogena yaḥ sevate (BG 14.26). Any devotee who has unflinching faith on guru and Kṛṣṇa, such devotee, yasya deva parā bhaktir yathā deve tathā gurau (Śvetāśvatara Upaniṣad 6.23), such person, bhakti-yogi. Bhakti-yoga, you cannot . . . without accepting guru there is no possibility of understanding bhakti-yoga. Naiṣāṁ matis tāvad urukramāṅghrim, niṣkiñcanānāṁ pāda-rajo-'bhiṣekam (SB 7.5.32). Unless one touches the lotus feet of niṣkiñcana vaiṣṇava, there is no question of bhakti-yoga. That is not possible. Naiṣāṁ matis tāvad urukramāṅghrim. Urukramāṅghrim means Kṛṣṇa's lotus feet. One cannot be attached unless he takes the dust of a niṣkiñcana vaiṣṇava. This is the process. So bhakti-yoga . . .

māṁ ca 'vyabhicārena
bhakti-yogena yaḥ sevate
sa guṇān samatītyaitān
braham-bhūyāya kalpate
(BG 14.26)

Anyone who is engaged in bhakti-yoga, in real process, he is immediately elevated to the brahma-bhūta stage, transcendental stage. This is material stage, jīva-bhūta stage. I am, when so long I am identifying myself with this body, this is called jīva-bhūta, material life. When I am above this consciousness . . . just like Caitanya Mahāprabhu taught, jīvera svarūpa haya nitya kṛṣṇa-dāsa (CC Madhya 20.108-109). When one is firmly convinced that he is eternal servant of Kṛṣṇa and is engaged in His service, Kṛṣṇa confirms, "Yes." Brahmā-bhuyāya kalpate (BG 14.26). He immediately is elevated to the brahma-bhūta state.

brahma-bhutaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
(BG 18.54)

Bhakti begins when one is on the brahma-bhūta stage, or one who is situated in bhakti-yoga, he is in the brahma-bhūta stage. Although he appears like ordinary man, chanting, dancing, but this chanting, dancing or Hare Kṛṣṇa mantra is not so easy thing. Unless one comes to the brahma-bhūta state, it is not possible.

So bhakti-yoga, is the topmost yoga, rāja-vidyā. Rāja-vidyā rāja-guhyaṁ pavitram. Pavitram means without any contamination of material modes of nature. Here in this material world there are three modes of material nature: sattva-guṇa, raja-guṇa, tamo-guṇa. Even in this material world one who is situated in sattva-guṇa, or the brahminical qualification—śamaḥ damaḥ titikṣaḥ ārjava, jñānam vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42) . . . these are the natural symptoms of a qualified brāhmaṇa—śamaḥ, damaḥ, titikṣaḥ, ārjava. These are described all in the Bhagavad-gītā. But still that is material. Even one is śamaḥ damaḥ titikṣaḥ jñānam vijñānam āstikyam, he's possessing, still that is material. But spiritual position is another position, transcendental position, brahma-bhuyāya kalpate (BG 14.26).

So bhakti-yoga is so nice that soon as you come to the discipline of bhakti-yoga, you become situated in brahma-bhūta platform. Brahmā-bhūta . . . he doesn't require to make separate effort for becoming brahma-bhūta. Ahaṁ brahmāsmi, this is a theory for the Māyāvādī philosopher, ahaṁ brahmāsmi. Actually we are Brahman, because we are part and parcel of param brahma. Mamaivāṁśo jīva-bhūta (BG 15.7). So Kṛṣṇa is paraṁ brahma, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). Arjuna realized Kṛṣṇa like this.

So we are Brahman, that's a fact. The Veda stresses on this point, that you realize yourself that, "You are not this body. You are Brahman, spirit soul." That is wanted. That is brahma bhūta state, when one understands that, "I am not this body. So long I am thinking in bodily concept of life, I am no better than the asses, animal." That is stated.

yasyātma-buddhiḥ kunape tri-dhātuke
svā-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
yat-tīrtha-buddhiḥ salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ
(SB 10.84.13)

Go-kharaḥ. Anyone who is in bodily concept of life, he is no better than animal, like cows and asses. This is the verdict.

So therefore, whence . . . when we are in the animal consciousness of life, there is no possibility of getting Kṛṣṇa consciousness. So we have to become Kṛṣṇa conscious by the rāja-vidyā process, by the pavitra process. Pavitram idam uttamam. Every word, so nicely spoken by the Supreme Personality of Godhead, every word must be perfect. Rāja-vidyā rāja-guhyaṁ pavitram. Pavitram means above the material mode. Above the material mode.

Pavitram, this is described in the śāstra as viśuddha-sattva. Viśuddha-sattva. You are sattva-guṇa. It is . . . it is, there this possibility of being attacked with rajo-guṇa, tamo-guṇa here in this material. But when one is not attacked any more by the rajo-guṇa, tamo-guṇa—simply remains in the sattva-guṇa—that is called viśuddha sattva. Śattvam visuddham vasudeva-sabditam (Bs 4.3.23) . That is vāsudeva sattva. In that vāsudeva sattva one can realize what is vasudeva, Vāsudeva, Kṛṣṇa. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19).

When one come to the platform of vasudeva-sattva, then he can understand vāsudeva sattva. Vāsudeva is God. Just like from vasudeva, vāsudeva, Kṛṣṇa, God. Similarly, when you come to the stage of vāsudeva sattva . . . vasudeva sattva, then we can realize Vāsudeva. Therefore pavitram. Pavitram idam uttamam. Uttamam. Ut means transcendental, above. Utgatam. Just like utpana. So uttama means ut, above, tama. Tama means this material world. This material world is known as tama. Tamasi mā jyotir gamaḥ, the Vedas say. "Don't remain in darkness. Come to the spiritual platform." Tamasi mā jyotir gamaḥ.

So this devotional service is rāja-vidyā because it is uttama, utgata tama. There is nothing material contamination, uttama. Therefore Kṛṣṇa is sometimes called Uttama-śloka. Kṛṣṇa is worshiped by verses which is not ordinary poetry, ordinary poetry. Just like Brahmā-saṁhitā:

īśvaraḥ paramaḥ kṛṣṇah
anādir ādir govindaḥ
(Bs. 5.1)
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.29)

These are uttama-śloka. These ślokas, these description, are not of the material world. Just like this word cintāmaṇi-prakara-sadmasu. In the spiritual world, in the . . . the houses are made of cintāmaṇi stone. Cintāmaṇi stone you cannot have here. Maybe, but we have no experience. But cintāmaṇi stone means touchstone. If you take that stone and touch in iron, it becomes gold. That is cintāmaṇi. So cintāmaṇi-prakara-sadmasu.

The vaikuṇṭha-loka, Goloka Vṛndāvana, is made of houses. There are . . . nirviśeṣavādī, śūnyavādī, they cannot understand that in the spiritual world there are also houses, there are also gardens, there are also rivers, there are also cows. They cannot understand, because they are in the tama, in this darkness of material world. They are disgusted with this material world. They want to make it zero, nirvāṇa. They want to make it zero. No. Why zero? The Bhāgavata said, nirasta-kuhakam. Nirasta-ku . . . satyaṁ paraṁ dhīmahi, janmādy asya. Actually, this material world is born out of the reflection of the spiritual world.

janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ
tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā
. . . sadā nirasta-kuhakaṁ . . . satyaṁ paraṁ dhīmahi
(SB 1.1.1)

These are the description. So there is spiritual world. There is spiritual world. And there is spiritual body, sac-cid-ānanda-vigraha, Kṛṣṇa, sac-cid-ānanda-vigraha (Bs. 5.1).

So all this to be learned through bhakti-yoga. We cannot learn by speculation. That is not possible. That is jaḍa-vidyā. Jaḍa-vidyā. It is rāja-vidyā. Jaḍa-vidyā will not help you to understand Kṛṣṇa. That will not help. No. Bhaktivinoda Ṭhākura said, jaḍa vidyā sab māyāra vaibhava. By advance of material science you are simply increasing the paraphernalia of this māyā, illusory energy. Jada-vidyā sab māyāra vaibhava, tomāra bhajane bādhā. The more one become materialistic scientist, he, he defies God: "Hah. That is not. We, we believe in science, believe in science." But what is your science perfection? That is a different subject matter. But the difficulty is, at the present moment especially, the more one becomes advanced in this material knowledge, he becomes atheist. He becomes disbeliever.

Therefore Bhaktivinoda Ṭhākura says, jaḍa-vidyā sab māyāra vaibhava, tomāra bhajane bādhā. It is simply hindrances. Anitya saṁsāre moha janamiyā jīva ke karaye gadha. Every word has got meaning. Jīva ke karaye gadha. This gāḍha, Bhaktivinoda Ṭhākura has said . . . it is not Bhaktivinoda Ṭhākura's wordings; it is the Vedic scripture. Kṛṣṇa also says, na māṁ prapadyante mūḍhāḥ duṣkṛtino narādhamāḥ (BG 7.15). Mūḍhāḥ, mūḍhāḥ means gāḍha, "who has no knowledge." So anyone who does not surrender to Kṛṣṇa, what he is? He is in the four classes: na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ.

Either he's a narādhama or he's an ass, mūḍhāḥ, or he's full of sinful activities, or if you say that he's so learned scholar, then māyaya apahṛta-jñānā, his knowledge has been taken out by māyā. Otherwise, how he cannot surrender to Kṛṣṇa? How he cannot surrender to Kṛṣṇa? Because he is not surrendering to Kṛṣṇa, he must be classified in either of these categories—mūḍhāḥ, duṣkṛtino, narādhama, māyaya apahṛta-jñānā (BG 7.15).

Therefore we have to take shelter of this rāja-vidyā, not the jaḍa-vidyā. Jaḍa-vidyā will not help. Rāja-vidyā, rāja-guhyam. Very confidential. Very con . . . just like Kṛṣṇa describing in the last, eighteenth chapter, guhyatamam: "My dear Kṛṣṇa (Arjuna), I have given you all kinds of knowledge, but I am giving the most confidential knowledge now." What is that? Sarva-dharmān parityajya mām ekaṁ śaraṇam (BG 18.66). This is the most confidential.

So one who has surrendered to Kṛṣṇa without any reservation, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṇānu-śīlanam (Brs. 1.1.11), such person is the perfect, most perfect person. Kṛṣṇa also says in many places in the Bhagavad-gītā, he is the perfect yogī.

yoginām api sarveṣām
śraddhāvān bhajate yo māṁ
sa me yuktatamo (mataḥ)
(BG 6.47)

"Of all yogis"—there are different kinds of yogīs—"yoginām api sarveṣāṁ mad-gatenāntarātmanā, one who is thinking of Me, Kṛṣṇa, always, Kṛṣṇa . . ." kṛṣṇa bha . . . sa vai manaḥ kṛṣṇa-padāravinda, "thinking of Kṛṣṇa in the last stage." Just like Kulaśekhara Mahārāja:

kṛṣṇa tvādīya-pada-paṅkaja-panjarāntam
adyaiva viśatu me mānasa-rāja-haṁsaḥ
prāna-prayāṇa-samaye kapha-vāta-pittaiḥ
kaṇṭhāvarodhana-vidhau smaraṇaṁ kutas te
(MM 33)

"Kṛṣṇa, now I am healthy and my mind is just like swan. The swan likes to entangle himself with the stem of lotus flower." So, kṛṣṇa tvadīya-padapaṅkaja-pañjarāntam adyaiva me viśatu mānasa-rāja-haṁsaḥ. So rāja-haṁsa. The mind is rājahaṁsa. It should be trained to be entangled with the lotus stem of Kṛṣṇa's lotus feet. Otherwise, at the time of death, kapha-vāta-pittaiḥ, the three elements, kapha-vāta-pittaiḥ, they will be strong, and we may not remember.

If we chant Hare Kṛṣṇa immediately, if we begin, practice this Hare Kṛṣṇa mantra and think of Kṛṣṇa always, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), this is Kṛṣṇa consciousness. Very simple thing: always thinking of Kṛṣṇa. Because this Hare Kṛṣṇa mahā-mantra teaches how to think of Kṛṣṇa twenty-four hours. Then you'll become perfect. Rāja-vidyā rāja-guhyaṁ pavitram idam uttamam pratyakṣāvagamaṁ dharmyam (BG 9.2).

In all types of religious system—yoga, jñāna, karma or anything, whatever you have manufactured—you are not certain how much you are advanced. But if you practice bhakti-yoga, you'll be personally feeling, "Yes, I'm making advancement." Pratyakṣāvagamaṁ dharmyam. Otherwise, how you can make progress? Unless you make progress, unless you are firmly convinced in Kṛṣṇa consciousness, how long you can chant Hare Kṛṣṇa? One day, two days, that's all. Then you'll be disgusted. Therefore, pratyakṣāvagamaṁ dharmyam. One understands, "Yes."

We receive so many letters from our foreign student how they're feeling. Because they have taken seriously, they're feeling obliged, that "We have got life, pratyakṣāvagamam." Pratyakṣa means direct. Direct. Bhaktiḥ pareśānubhavo. Just like if you eat, you will directly understand whether you are getting strength and whether hunger is being satisfied. You don't require to take certificate that, "I am eating. Am I satisfied?" You know. Why you want to take satisfaction . . . uh, certificate from other? You'll know. Pratyakṣāvagamaṁ dharmyam. This is bhakti process.

Ādau śraddhā tataḥ sādhu-saṅga 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt (CC Madhya 23.14-15). These are the different stages. Every stage you will find that, "Yes, I am making progress." If you have got śraddhā, if you have got little faith, "All right, these people are teaching Kṛṣṇa consciousness. Let us see what they are talking about . . ." You come first of all, just like these boys came to me. Now, adau śraddhā, then they little like it, then sādhu-saṅga (CC Madhya 22.83), then again came, again came, again came. Then offered themselves, bhajana-kriyā: "Now may you kindly accept me as your disciple."

As soon as the bhajana-kriyā, immediately there is anartha-nivṛttiḥ syāt. All unwanted things: no smoking, no intoxication, no illicit sex, no meat-eating, no gambling. We make this condition before making a student. It is not that, "You, you remain a śūdra, mleccha, and I make you a disciple. I'll never touch you, I'll never touch your foot, and I become your guru." It is not this guru business. It is not guru business. Guru must transfer his qualities to the student. How it is there that a man makes one's person as disciple and he remains a śūdra? What is this nonsense? Can śūdra be initiated? No. No śūdra can be initiated.

Dvijatvaṁ jāyate nṛṇam, tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām (Hari-bhakti-vilāsa 2.12). This is Sanātana Gosvāmī's injunction. Immediately he becomes brāhmaṇa if he's actually initiated. If you are falsely initiated, he remains a śūdra and you remain a rascal. That's all. Why you should falsely initiate a person, if you cannot make him a brāhmaṇa and elevate him to the highest stage of devotional service? Why should you cheat others? Initiation means making him dvijatvam. Tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām. How an initiated person can remain a śūdra? This is going on. Therefore they are thinking that, "These American, they are mlecchas and yavana. How they can become a sannyāsī?" This is nonsense. How a sannyāsī can become a yavana? He must be elevated from the yavana position.

ābhīra-śumbhā yavanāḥ khasādayaḥ
ye 'nye ca pāpā (yad-apāśrayāśrayāḥ)
śudhyanti prabhaviṣṇave namaḥ
(SB 2.4.18)

This is the process. Therefore it is rāja-vidyā. Unless one comes to this rāja-vidyā state, he has no right to make disciples. He has no right. He's himself a fool. He does not know what is Kṛṣṇa consciousness movement.

So, rāja-vidyā rāja-guhyaṁ pratyakṣāvagamaṁ dharmyam. This is pratyakṣāvagamaṁ dharma. How they are becoming ecstatic in chanting, that you can see. Pratyakṣam. They are surprised. Actually they are surprised how they have become so nicely a devotee. This is pratyakṣam. Pratyakṣāvagamaṁ dharmyam, and su-sukham . . . is it very difficult? How they have become Vaiṣṇava? Su-sukham: chant, dance and eat prasādam. That's all. Su-sukham. There is no prescription forced upon them, that "You kneel down yourself, and make your head down, and press your nose, and do this, do that." No. Su-sukham. "Please come here. Chant Hare Kṛṣṇa mantra, dance, and when you are tired, take prasādam." That's all. Su-sukham.

Su-sukhaṁ kartum. Kartum: to execute this devotional service is very pleasure. Pleasure. And avyayam: whatever you do, that is your permanent asset. It will never be lost. Bhakti-yoga process, if you can execute one percent, oh, it becomes asset, and next life you are guaranteed, because you will be given the facility of executing bhakti-yoga further. That is stated in the Bhagavad-gītā, in every śāstra. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sañjayate (BG 6.41). One who could not prosecute . . . there is other, other passages in Śrīmad-Bhāgavatam also.

Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer patet tato yadi bhajann apakvo 'tha (SB 1.5.17). If one by sentiments takes to Kṛṣṇa consciousness, tyaktvā sva-dharmam, giving up his own occupation, but maybe, for immature condition he may fall down, yatra kva va abhadram, what is the loss? And śāstra says and if person who is executing his religious process, sva-dharmeṇa, but he has no devotion service, what does he gain? What does he gain? Suppose a so-called brāhmaṇa or a perfect brāhmaṇa executes his religious process very perfectly, but he does not become a devotee, then what is his gain? These are the śāstric injunction.

So it is rāja-vidyā. This bhakti-yoga is the topmost educational system, and it is open for everyone. Caitanya Mahāprabhu said, pṛthivīte āche yata nagarādi-grama. (CB Antya-khaṇḍa 4.126). Does it means He wanted to make a farce? If every city, every town was to be broadcast with the Caitanya cult . . . so what is Caitanya cult? Caitanya cult means realization of Kṛṣṇa. That is Caitanya cult. Ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam (Caitanya-manjusa). This is Caitanya cult.

So one who is engaged in Kṛṣṇa consciousness, does he remain a yavana, a śūdra? What is this nonsense? But this against propaganda going on against this Kṛṣṇa consciousness movement, that "Swami Bhaktivedanta is giving sannyāsa to the yavanas, to the mlecchas," what is this rascaldom? Can yavana be sannyāsa? Can yavana become a devotee? No. Vaiṣṇave jāti-buddhir, arcye śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhir (Padma Purāṇa). The most obnoxious thing, most obnoxious.

They all fools, I can challenge. In Hyderabad, so many caste brāhmaṇas came to challenge me, the caste brāhmaṇa. No. No caste brāhmaṇas. Caste brāhmaṇa . . . brāhmaṇa means catur varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). Śrīdhara Swami says, "Yes." It is exactly to the point of śāstra. Otherwise it is not possible to make them so perfect.

So the propaganda against us is a false propaganda . . . (end)