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721024 - Lecture NOD - Vrndavana

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

721024ND-VRNDAVAN - October 24, 1972 - 39:11 Minutes

Pradyumna: (reading) ". . . principle of the living condition is that we have a general propensity to love someone. No one can live without loving someone else. This propensity is present in every living being. Even an animal like a tiger has this loving propensity, at least in a dormant stage, and it is certainly present in the human beings. The missing point, however, is where to repose our love so that everyone can become happy."

"At the present moment, the human society teaches one to love his country or family or his personal self, but there is no information where to repose the loving propensity so that everyone can become happy. That missing point is Kṛṣṇa, and The Nectar of Devotion teaches us how to stimulate our original love for Kṛṣṇa and how to be situated in that position where we can enjoy our blissful life."

"In the primary stage, a child loves his parents, then his brothers and sisters, and as he daily grows up, he begins to love his family, society, community, country, nation, or even the whole human society. But the loving propensity is not satisfied even by loving all human society. That loving propensity remains imperfectly fulfilled until we know who is the Supreme Beloved. Our love can be fully satisfied only when it is reposed in Kṛṣṇa. This . . ."

Prabhupāda: Hmm. There is a nice example in this connection. In the pond, reservoir of water, if you drop one stone, it becomes a circle. The circle increases, increase, increasing . . . unless it comes to the shore, the circle increases. Similarly, our loving propensity increases. In the primary stage, a child, whatever he gets, he puts into his mouth. Anna-brahman. Then gradually, as the child grows, sometimes he distributes to his other brother or parents; the love increases. In this way, self-centered, then family-centered, then community-centered, society-centered, nation-centered, international-centered . . .

So this increase of our loving propensity will not be satisfied unless it reaches the Supreme Personality of Godhead. That is the Kṛṣṇa consciousness movement. We love. The loving propensity is there. Even we have no family, sometimes we keep pets, cats and dogs, to love. So we are, by nature we used to love somebody else. So that somebody else is Kṛṣṇa. Actually, we want to love Kṛṣṇa, but without information of Kṛṣṇa, without Kṛṣṇa consciousness, our loving propensity is limited, within certain circle. Therefore we are not satisfied. Nitya-siddha kṛṣṇa-bhakti (CC Madhya 22.107). That love affair, loving propensity, is eternally existing, to love Kṛṣṇa. Just like Dhruva Mahārāja, when he met the Supreme Personality of Godhead, he became fully satisfied. Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42).

In the material world field, we love somebody for getting something in return. That is not love, pure love. Pure love is different. Pure love, as it is described by Lord Caitanya in the . . . in His mood of Rādhārāṇī unto Kṛṣṇa: āśliṣya vā pāda-ratāṁ pinaṣṭu māṁ marma-hatāṁ karotu vā (CC Antya 20.47, Śikṣāṣṭaka 8). This is love, Rādhārāṇī's, that "You either embrace me or trample me down under Your feet, neglect me, or make me brokenhearted, not being present at any time throughout my life, life after life, it does not matter. Still I love You, unconditionally." Mat-prāṇa-nāthas tu sa eva nāparaḥ. That is real love. And that love is existing in everyone's heart. Nitya-siddha kṛṣṇa-bhakti. That is not awakened. So by this devotional process, ādau śraddhā tataḥ sādhu-saṅgaḥ (Bhakti-rasāmṛta-sindhu 1.4.15), that love . . . sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ (CC Madhya 23.14-15).

There are stages, or steps, one after another. If we practice . . . sādhu-saṅge, sato vṛtteḥ ṣaḍbhir bhaktiḥ prasidhyati (Upadeśāmṛta 3). Śrīla Rūpa Gosvāmī says that potent love for Kṛṣṇa can be reinstated again, invoked again, by the prescribed method. Sādhu-saṅge sato vṛtteḥ ṣaḍbhir bhaktiḥ prasidhyati. Utsāhān dhairyāt niścayāt. When you get little taste of love of Kṛṣṇa . . . just like we are sitting here. We have got little taste for loving Kṛṣṇa. Otherwise, why we should waste our time in this way? This is called śraddhā. So this śraddhā is also invoked by association with sādhu, devotees.

Then, if we little become enthusiastic . . . just like you have become. Utsāhā. You have left your country, everything, and you are going everywhere, coming with me, not for any material profit, but for increasing your Kṛṣṇa consciousness. This is called utsāhā, enthusiasm. Our whole Kṛṣṇa consciousness movement is depending on this enthusiasm. Just like I went to your country. At the age of seventy years, nobody goes out of home. But there was enthusiasm, "Yes, I must go." And because I went, there is something, you have got the information.

Similarly, enthusiasm is the basic principle, ādau. Utsāhān dhairyāt. By patience. Not that, "I am working so hard for Kṛṣṇa, but I'm not getting any impetus." No. Don't be impatient. Kṛṣṇa will give you chance. He's giving chance always, twenty-four hours, imperceptibly. But we cannot appreciate very much. Kṛṣṇa sees. As far as we are able, according to our strength, He gives responsibility. But we must be . . . rest assured, when we have taken shelter of the lotus feet of Kṛṣṇa fully, without any reservation, Kṛṣṇa must be pleased. Maybe it will take some time. This is called niścayād, certainty, assurance.

Utsāhān dhairyāt niścayād tat-tat-karma-pravartanāt. You have to execute the routine prescribed duties. Tat-tat-karma-pravartanāt. You cannot go against the principles of devotional service. With patience, you must execute. Tat-tat-pravartanāt. Sato vṛtteḥ. Sato vṛtteḥ means dealings must be very honest. No duplicity. Very frank, plain. Sato vṛtteḥ, sādhu-saṅge, and in association of devotees. Ṣaḍbhir bhaktir praṇasya . . . uh, prasidhyati. In this way, our propensity for . . . of love for Kṛṣṇa will increase. Similarly, there are other six methods. Prajalpa niyamāgraha.

atyāhāraḥ prayāsaś ca
prajalpo niyamāgrahaḥ
jana-saṅgaś ca . . . laulyaṁ jana-saṅgas ca
ṣaḍbhir bhaktiḥ praṇaśyati
(NOI 2)

Atyāhāra, eating or collecting more than necessity. That is atyāhāra. Āhāra means eating and collecting. Āhāraḥ. So we should not collect more than what we need. Kṛṣṇa will give, giving us. Just like we are spending so much money in all our centers. So Kṛṣṇa is sending us the necessary expenditure. How . . . otherwise, how we are maintaining? So . . . but we should not be hankering after collecting more than what is necessity. That is atyāhāra.

Similarly, we should not eat more than what we need for maintaining the body and soul together. Atyāhāra prayāsaḥ, prayāsaḥ. We should not endeavor for anything which requires too much anxiety. That is called prayāsaḥ. Atyāhāra prayāsaḥ. Automatically, by Kṛṣṇa's grace, whatever comes, that's all right. Atyāhāraḥ prayāsaś ca prajalpaḥ (NOI 2): talking unnecessarily, nonsense. Just like people waste their time talking three hours on some political situation. You see? They have got enough time to discuss newspaper, but when they are invited to our class, they find no time.

So we should not waste our time a single moment. Time is very valuable. In your country they say: "Time is money." So either you take money, that is artha, or paramartha. Money is required in the material world, and in spiritual world, paramartha, spiritual asset. Some way or other, even those who are materialists, they do not waste their time. So we are after spiritual realization. How we can waste our time? Time is very valuable. So we should not waste time.

Prajalpo niyamāgrahaḥ, jana-saṅgaś ca. And associating with ordinary persons who are not devotees. Jana-saṅga. People in general, they have no taste for Kṛṣṇa. And greediness, laulyam. These things are impediments for advancing in Kṛṣṇa consciousness. Ṣaḍbhir bhaktiḥ. Niya . . . niyamāgrahaḥ. Niyamāgrahaḥ means simply busy to follow the rules, but actually do not understand what is the meaning of such following. Not blindly. One should follow the regulative principle with firm conviction and understanding. Niyamā agrahaḥ and niyama-āgrahaḥ. Āgrahaḥ means eagerness to accept, and agrahaḥ, not accepting. In both ways, niyamāgrahaḥ. Not to accept the regulative principles, that is also faulty. And too much āgraha, false āgraha, without knowing the meaning of it, that is also faulty. So niyamāgrahaḥ.

atyāhāra prayāsaś ca
prajalpo niyamāgrahaḥ
laulyaṁ jana-saṅgaś ca
ṣaḍbhir bhaktiḥ praṇaśyati
(NOI 2)

So we should be very careful. If we are . . . because our only business is yato bhaktir adhokṣaje, to increase our loving propensity for Kṛṣṇa, Adhokṣaja, who is beyond the reach of our senses. Kṛṣṇa's another name is Adhokṣaja, "beyond the reach of senses." Anubhāva. We can perceive Kṛṣṇa is there, but not that by our senses. We can touch, we can see, we can smell. That we shall do as we increase, as we purify our senses. Sevonmukhe hi jihvādau (Brs. 1.2.234). Not immediately.

Just like Sanātana Gosvāmī, he was talking with his Deity. So as we make advancement in spiritual consciousness, Kṛṣṇa will talk with us directly. The Deity will talk with you. There are many instances. In Vṛndāvana, there was Gopāla, Sākṣi-Gopāla. He has now gone to Orissa. He talked with His devotees and went with His devotee. So Kṛṣṇa is giving us chance to touch Him, to see Him, to smell Him, to taste Him. By so many ways. This is called arcana-mārga. And gradually, when we advance, it will be directly. Just like we are directly talking. That will be possible. So patiently, by following the regulative principles . . . sādhu-mārgānugamanam.

Ādau gurvāśrayam. In the beginning, one has to accept the bona fide spiritual master. Sad-dharma-pṛcchāt. Then inquiry from spiritual master. Athāto brahma jijñāsā. Jīvasya tattva-jijñāsā. In this way . . . tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). Paripraśna. In this way we shall have to make advancement, and gradually our dormant love of Kṛṣṇa will be fully manifest. This is the way.

Go on.

Pradyumna: "In the . . . and The Nectar of Devotion teaches us how to stimulate our original love for Kṛṣṇa and how to be situated in that position where we can enjoy our blissful life. In the primary stage, a child loves his parents, then his brothers and sisters . . ." Oh, I'm sorry. "This . . . this theme is the sum and substance of The Nectar of Devotion, which teaches us how to love Kṛṣṇa in five different transcendental mellows. Our . . ."

Prabhupāda: Yes. The subject matter of Bhakti-rasāmṛta-sindhu, basic principle, how to love Kṛṣṇa in five primary rasas: śānta-rasa, sākhya-rasa, dāsya-rasa, śānta-dāsya-sākhya-vātsalya-mādhurya.

Go on.

Pradyumna: "Our loving propensity expands just as a vibration of light or air expands, but we do not know where it ends. The Nectar of Devotion teaches us the science of loving every one of the living entities perfectly by the easy method of loving Kṛṣṇa. We have failed to create peace and harmony in human society, even by such great attempts as the United Nations, because we do not know the right method. The method is very simple, but one has to understand it with a cool head. The Nectar of Devotion teaches all men how to perform the simple and natural method of loving Kṛṣṇa, the Supreme Personality of Godhead. If we learn how to love Kṛṣṇa, then it is very easy to immediately and simultaneously love every living being."

Prabhupāda: Yes. This . . . everyone in the human society is trying to establish love in the society, but it is being failed. The reason is that we are missing the central point. Just like from a point you can make a circle. What is called that?

Pradyumna: Compass.

Prabhupāda: Compass. Yes. That compass, you put the pointed part on the center, you can make a circle. So if I do not take the central point, I make my own point, then my circle will overlap your circle, there will be a clash. But if the center is the same, I can draw one circle, you can draw one, another circle, none of these circles will overlap. So if taking Kṛṣṇa as the center . . . nirbandhe kṛṣṇa-sambandhe. If we relate our activities, social activities, philanthropic activities, political activities, any a . . . religious activities, any activity, if you make center Kṛṣṇa, then my circle, your circle, another circle will not overlap. But it will give different lights, Kṛṣṇa being center.

That point we were discussing in this morning from Śrīmad-Bhāgavatam. Ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ (SB 1.2.13). Everyone is trying to make his own circle—political, social, humanitarian, philosophical, scientific. That's all right. But Bhāgavata says that make your circle perfect from the point of Kṛṣṇa. Don't miss the point. Svanu . . . svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). Whatever you do, if you try to please Kṛṣṇa, then your circle is perfect. Kṛṣṇa must be center. Rūpa Gosvāmī says, nirbandhe kṛṣṇa-sambandhe (Brs 1.2.255). Kṛṣṇa-sambandhe, you can deal in politics; then politics will be perfect. Kṛṣṇa-sambandhe, you can make circle of scientific knowledge, then it will be perfect. Making center Kṛṣṇa, either politics, sociology, philosophy, religion, whatever it may be, it will be perfect.

Yukta-vairāgyam ucyate. Anāsaktasya viṣayān yathārham upayuñjate. Just like we are using this microphone. This is material, scientific advancement. Sometimes they criticize that, "You are not materialistic. Why you are using the modern appliances? Why you are flying on the aeroplane?" So practically, our vision is that everything is Kṛṣṇa's and everything must be utilized for Kṛṣṇa's service. That is, that is our philosophy. Actually, it is so. This microphone is manufactured by Kṛṣṇa's energy. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, prakṛti bhinnā me aṣṭadhā (BG 7.4). So this metal portion, or the rubber portion, or any portion of this microphone is made of the five elements earth, water, fire, air. So Kṛṣṇa says: "They are My separated energy."

So although separated energy, we are dovetailing with the service of Kṛṣṇa. That, we do not see that this matter is separate from Kṛṣṇa. Actually it is not so. When we see that matter is separate from Kṛṣṇa, that is materialism. When we see the matter is energy of Kṛṣṇa, that is not materialism; that is spiritualism. So it is our intellect how we can utilize everything with Kṛṣṇa. Nirbandhe kṛṣṇa-sambandhe yukta-vairāgyam ucyate (Brs. 1.2.255).

Anāsaktasya viṣayān. If we utilize the same matter for our sense gratification, viṣaya, then it is material. The same flower, if I collect it for my sense gratification, this flower is material. The same flower, when I pick up for offering on the lotus feet of Kṛṣṇa, this is spiritual. Then how the material thing transformed into spiritual? By the consciousness. Therefore our propaganda is to raise the Kṛṣṇa consciousness. Nitya-siddha kṛṣṇa-bhakti. That is our propaganda. As soon as we raise the consciousness to the platform of Kṛṣṇa, then we become spiritualized. Nirbandhe kṛṣṇa-sambandhe yukta-vairāgyam ucyate (Brs. 1.2.255).

(aside) Who is talking?

Nirbandhe kṛṣṇa-sambandhe yukta-vairāgyam ucyate. Just like Rāmānanda Rāya. He was governor. He was governor of Madras, but he was the . . . one of the most confidential devotee of Lord Caitanya. Lord Caitanya and Rāmānanda Rāya were talking together, and Śrī Rāmānanda Rāya was feeling little shyness because he did not belong to the brāhmin community. He was governor, householder. So he thought that Caitanya Mahāprabhu was asking him question and he was answering, that means he was taking the superior position. So he felt little shyness. And when he was feeling such shyness, Caitanya Mahāprabhu encouraged him:

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

Encouraged him. Caitanya Mahāprabhu taught the whole world how one can become exalted simply by learning the science of Kṛṣṇa, kṛṣṇa-tattva-vettā. Tattva means science. It doesn't matter whether he's a sannyāsī or a gṛhastha or a śūdra or a brāhmin. It doesn't matter. These are all designation of the body. Spiritually, we are all one. Paṇḍitāḥ sama-darśinaḥ (BG 5.18).

So if we are on the spiritual platform . . . on the spiritual platform means to understand the science of Kṛṣṇa, the Supreme Spirit. Then if we are conversant with the science of Kṛṣṇa, then anyone who is such enlightened, he is perfect spiritual master. It doesn't matter what he is. Just like Haridāsa Ṭhākura, he was born in Muhammadan family. Sanātana Gosvāmī, Rūpa Gosvāmī, they were rejected from the brāhmin community and they took the Muslim names Sākara Mallika, Dabira Khāsa. But it is Caitanya Mahāprabhu's preaching that He collected all these exalted personalities. They were associates of Kṛṣṇa, Caitanya Mahāprabhu.

But the universality of Caitanya Mahāprabhu's movement is such that anyone can become Kṛṣṇa conscious, and anyone can accept or be elevated to the exalted post of gosvāmī, namācārya. Just like Haridāsa Ṭhākura was made the namācārya, and Sanātana Gosvāmī, Rūpa Gosvāmī, although rejected by the brāhmin community, they were the exalted Gosvāmīs, six Gosvāmīs. Śrī-rūpa sanātana bhaṭṭa-raghunātha. Ei chaya gosai yāra tāra mui dāsa (CC Adi 1.36). So our whole Vaiṣṇava, Gauḍīya Vaiṣṇava community are servants of all these Gosvāmīs.

So it doesn't matter. Kṛṣṇa also confirms, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). It doesn't matter one is born in lower family. It doesn't matter. That . . . śvādo 'pi sadyaḥ savanāya kalpate (SB 3.33.6). Even the dog-eaters. In the beginning, we did not know who is the dog-eater. Now, when we are traveling all over the world, we see so many dog-eaters. In Korea, China, Philippines, there are many dog-eaters. So in the śāstras it is mentioned: even the dog-eaters, śvādo. Śva means dog, and adaḥ, one who eats. Śvādo 'pi sadyaḥ savanāya kalpate. If one is elevated to Kṛṣṇa consciousness, even if he's born in the family of dog-eaters or he is a dog-eater . . .

Of course, he cannot remain dog-eater. After coming to become a Vaiṣṇava, he does not remain a dog-eater. But dog-eating is not disqualification. That is Caitanya Mahāprabhu's specific contribution. Nothing is disqualification to come to Krishna consciousness, provided one is serious to come to this platform. Śvādo 'pi sadyaḥ.

Śrīla Jīva Gosvāmī has commented on this line, śvādo 'pi sadyaḥ, that a dog-eater, after becoming a devotee, immediately he becomes a qualified brāhmin, so much so that he becomes competent to become a priest in the matter of offering sacrifices. But Jīva Gosvāmī says that even a person is born in brāhmin family, he awaits the qualification of performing sacrifices. He has to be initiated, he has to be advanced in education—so many things. But one dog-eater, if he takes to Kṛṣṇa consciousness, immediately, without waiting for reformatory method, he becomes immediately competent to act as priest in performing sacrifices.

But we should not take advantage of this. Actually we should become on the platform of brāhmin, qualified brāhmin, qualified Vaiṣṇava so that others may not criticize. That is our special request. That chance is there, everyone. This path of Kṛṣṇa consciousness is open to everyone. It does not matter.

My position is very precarious. This morning, one man came to challenge me that how I am converting these mlecchas and yavanas to Vaiṣṇava. Yes. But how I am com . . .? It is, it is there in the śāstra:

ābhīra-śumbhā yavanāḥ khasādhayaḥ
ye 'nye ca pāpā yad-upāśrayāśrayāḥ
śudhyanti . . .
(SB 2.4.18)

They becomes purified according to śāstra. Śrī Sanātana Gosvāmī gives direction, tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām (Hari-bhakti-vilāsa 2.12). By dīkṣā-vidhāna, by proper initiation, any person can attain the stage of dvijatvam. So our method is not against the śāstra. Yaḥ śāstra-vidhim utsṛjya (BG 16.23). If we give up the direction of the śāstra, then we are faulty. If we do not deviate the injunctions of the śāstras . . . sādhu-śāstra-guru-vākya tinete kariyā aikya (Narottama dāsa Ṭhākura). In the śāstra it is sanctioned. My Guru Mahārāja, he also ordered. Caitanya Mahāprabhu also ordered.

When Caitanya Mahāprabhu ordered that pṛthivīte āche yata nagarādi grāma, so that means He wanted that all over the world, in every town, in every village, His mission should be propagated. (CB Antya-khaṇḍa 4.126) And what is His mission? His mission is: yei kṛṣṇa-tattva-vettā sei guru haya (CC Madhya 8.128). That is His mission. So it is not that in Western countries one cannot become Vaiṣṇava, one cannot become guru. This is not. This . . . such sort of remark is not tolerable from śāstric point of view. It is completely, strictly to the śāstric point of view. And it is a glory for us that people in other countries, outside India, they're accepting this cult of Kṛṣṇa consciousness. But crippled people, they unnecessarily criticize this method. But we don't care for them.

Thank you very much. Hare Kṛṣṇa.

Devotees: Jaya! Hare Kṛṣṇa. (end)