The Nectar of Devotion

Bombay, January 2, 1973
Pradyumna: (reading:) "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. The senses can then become uncontaminated, being constantly in touch with bhakti-rasa. When the purified senses are employed in the service of the Lord, one becomes situated in bhakti-rasa life, and any action performed for the satisfaction of Krsna in this transcendental bhakti-rasa stage of life can be relished perpetually."
Prabhupada: So Bhakti-rasamrta-sindhu, Srila Rupa Gosvami is giving us the process how to elevate one's self from this material platform to the spiritual platform. That is devotional service. Devotional life means purifying the present conditional life, contaminated life, life under the influence of the three modes of material nature: sattva-guna, rajo-guna, tamo-guna. So if we become unaffected by these three gunas... Just like it is recommended in the Bhagavad-gita, trai-gunya-visaya veda nistrai-gunya bhavarjuna. One has to become above the three gunas, sattva-guna, rajo-guna, tamo-guna. In the material existence, the sattva-guna is considered to be first class, the rajo-guna is considered to be second class, and the tamo-guna is considered to be third class. But even if we remain in the sattva-guna, that is also not transcendental platform. Sattva-guna means brahminical qualification. Satya sama dama titiksa arjava jnanam vijnanam astikyam brahma-karma svabhava-jam [Bg. 18.42]. These, these are the symptoms of sattva-guna. But rajo-guna-tejo isvara bhavas ca yuddhe capy apalayanam. Just like ksatriyas: They're very powerful. They want to control. They are not afraid of fighting. These are ksatriya qualifications. Rajo-guna. Creative power. They want to expand their kingdom, ruling over the people, taxing the people. These are the qualification of the rajo-guna. And tamo-guna means sudra, ignorance and lazy. That is tamo-guna. These are the symptoms. They have no activity. They cannot become independent, because they are very lazy. Brahmana, ksatriya, vaisya, they have their independent life, but the sudras, they are dependent. Therefore sudra... Just like a dog. A dog, if he has no master, it is street dog. It has no value. It must be chained by a very big master. That is his life. And he very voluntarily agrees: "Come here." "Yes." So paricaryatmakam karyam sudra-karma svabhava-jam [Bg. 18.44]. Paricarya, to satisfy the master.
So our, this bhakti process is also the same. Sometimes we are criticized: "Slave mentality." Yes, we want voluntarily to become slave—of Krsna. We are, at the present moment, we are slave of the senses. Kama krodha moho matsarya. Kamadi. Kamadi means kama, desire to enjoy. And if our enjoyment, if our desire is not fulfilled, then we become krodhi, angry; lobhi, moha matsarya. The material existence means we are servant of so many sense gratificatory processes. Nunam pramattah kurute vikarma [SB 5.5.4]. We are now engaged to act sinfully. Any kind of sinful activity we can accept. Why? Yad indriya pritaya aprnoti. Simply for sense gratification. That's all. We are prepared to take any risk only for sense gratification. But we do not know that we are taking great risk, great risk. Because there is another life. After death, there is life. The modern people, they do not understand it. Therefore sastra says, na sadhu manye: "These kinds of activities are not very good." Na sadhu. It is not honest. This is not good. Yato atmano ayam asann api klesada asa dehah [SB 5.5.4]. We have got this body. That is klesada. Just like we are feeling warm; therefore we want this fan, because the, on account of this body, we are feeling warm. Or sometimes chilly. So if I feel chilly, then I have to stop this fan. I'll have to cover this body. So all our pains and pleasure are due to this material body. That we do not understand. Sastra says, asann api. Although this body's temporary, but it is klesada, it is full of miserable condition: adhyatmika, adhibhautika, adhidaivika.
So for our past karma, we have created this body and we are suffering. Therefore our mission should be not to create another body. And finish all suffering in this body and do not create another material body—that is actually our duty. But we have no education. We have no information. Our leaders are blind, foolish. They are leading us to misuse this valuable life of human form. This is our position. They are misleading us. Yasyatma-buddhih kunape tri-dhatuke [SB 10.84.13]. They are impressing in us that "You are this body. You are born in this country. So your country, your nation is worshipable. Why you are after Krsna? This is all bogus." This is our position. "Don't be after Krsna. Just try to satisfy the senses of your body to the best capacity. Eat, drink, be merry and enjoy life. And next life? Oh, next life... That... Don't care." The atheist philosopher, Carvaka Muni says, bhasmi-bhutasya dehasya kuto punar agamano bhavet: "Don't care for next life." This is going on now: atheism. Big, big professors, educationists, they're also in this opinion. I have traveled all over the world. One Russian professor said, "Swamiji, after this life, there is no... Everything is finished." But that's not the fact. That is the defect of modern education. There is life. There is life. Otherwise why there are so many varieties of life? We should consider that.
So bhakti, bhakti means to go back to home, back to Godhead. That is bhakti. Bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. To understand Krsna in truth, that is bhakti. Or by bhakti, by devotional service, you can understand Krsna. Krsna cannot be understand, understood by karma, jnana, yoga. Partially, they can understand, but not fully. Karma, jnana... Therefore Krsna especially mentions, bhaktya mam abhijanati [Bg. 18.55]. Na karmana na jnanena na yogena. Naham tisthami vaikunthe yoginam hrdayesu. Yoga process or jnana process can elevate... Of course, we become... The Caitanya Mahaprabhu recommends that out of millions of karmis, one jnani is first class, because he understands things as they are, that "I am not this body. I am Brahman. Aham brahmasmi." So therefore he's better than millions of karmis who are simply working like an ass and dogs. They do not know what is the ultimate goal of life. They do not know what is the next life, what is the aim of life. They do not know. They are simply working for sense gratification. Nunam pramattah kurute vikarma [SB 5.5.4]. And doing all kinds of sinful activities. Yad indriya-pritaya. The only aim is how to satisfy senses. That is karmi.
So out of such millions of fools who are working hard... They have been described just like asses. The asses work very hard for..., for the washerman, not for himself. He does not work for himself. Therefore the karmis are called asses, mudhah. The ass is satisfied with a morsel of grass and working very hard for the washerman. This is ass's qualification. The sastras, they have selected some animals: sva-vid-varaha-ustra-kharaih samstutah purusah pasuh. The... Generally, population, general population, they are just like dogs, sva; vid-varaha, the stool-eater, hog. Sva-vid-varaha-ustra, camel. And kharaih, and ass. They have been selected. So... Just like... Why they are compared with the dog? Because the dog is searching after a master. Without master, he cannot live. So those who cannot live independently, they are just like dogs. (indistinct) so many things, explanation. Vid-varaha. Vid-varaha means no distinction of eating. Anything. Any damn thing, any nonsense thing up to stool, they can eat. They, are, they are called vid-varaha. And ustra. Ustra means that he's eating his own blood, thorny twigs. The ustra, you know, the kharaih, I mean, the camel, in the desert, there is only thorny twigs. Because there are ustras... There is no other animal. And there are some date trees also, for the human being. Krsna has provided everything. Eko bahunam vidadhati kaman. Even in the desert Krsna has provided food. So this ustra, this camel, they like to eat these twigs, thorny twigs. And as soon as they chew the thorny twigs, blood oozes out from the tongue, and it is mixed and it makes a nice taste. So he's thinking that twigs are very nice, these thorns are very nice. Similarly, this material existence, it is simply thorny life. Padam padam yad vipadam. Every step. Here is our friend, Mr. Cakravarti. He was going to business, and immediately there was accident. The whole thing became turned into something else. Padam padam yad vipadam. We do not understand this, that every step there is danger. This material life is so dangerous. Padam padam yad vipadam na tesam. Na tesam, who are they? Who do not face this padam padam yad vipadam? Samasrita ye pada-pallava-plavam mahat-padam punya-yaso murareh. Punya-yaso murareh mahat-padam. One who has taken shelter. Bhavambudhir vatsa-padam param padam padam padam yad vipadam na tesam [SB 10.14.58].
So the bhakti, bhakti cult... Everyone should take. Because that is natural. Natural. Nitya-siddha krsna-bhakti. Bhakti's not unnatural. Other things unnatural. That is the statement of Caitanya Mahaprabhu. Jivera svarupa haya nitya krsna dasa [Cc. Madhya 20.108-109]. Eternally you are servant of Krsna. But we have accepted the service of maya, instead of Krsna. And we are thinking we are independent. We are being kicked out every moment by maya, and still I am thinking I'm God, I'm independent. This is called illusion. He's being slapped always, he's being kicked by maya; still he's thinking that he's independent, he's God, he's big, he's minister, he is something, something, something. This is called maya. Janasya moho 'yam aham mameti [SB 5.5.8]. This is called moha. So bhakti means to become freed from this moha, illusion. That is bhakti.
So dharma-artha-kama-moksa [SB 4.8.41, Cc. Adi 1.90]. People are after these four things. Dharma. Dharma. Generally, they try to become religious for some material gain, artha. Material gain. And why artha is required? Because kama, to fulfill our desires, for lusty desires. We require money. Dharma-artha-kama. And when we are frustrated in enjoying this material world, then we try to become moksa, merge into the existence of Brahman. Brahma satyam jagan mithya, when you are frustrated. So that kind of moksa... Of course, it is nice. But bhakti is beyond moksa. Moksa means brahma-bhutah, to understand that "I am Brahman." That is moksa. That is mukti. "I'm not this matter. I'm not this body." That is called moksa.
After being liberated from this material contamination, that aham brahmasmi, "I am not this matter; I am Brahman..." That is called brahma-bhutah stage. In the brahma-bhutah stage, one is joyful, prasannatma. That is the symptoms of brahma-bhutah. Prasannatma [Bg. 18.54]. Na socati na kanksati. Because he has nothing to do with material world, therefore sometimes it is said, "It is mithya," because I have nothing to do. It may be very important thing, but unless you realize Krsna, mad-bhaktim labhate param [Bg. 18.54], by devotional service, even by lifting yourself to that stage, transcendental stage of Brahman realization, there is chance of falling down. That is the verdict of, I mean to, Srimad Bhagavatam: aruhya krcchrena param padam tatah patanty adhah anadrtah-yusmad-anghrayah [SB 10.2.32]. Because they could not search out the shelter of the lotus feet of Krsna, they have to come down again to this material existence, which they left as mithya. But their..., because there is no shelter on the lotus feet of Krsna, this brahma-bhutah stage also not secure. One has to fall down. We have seen many big, big sannyasis, very learned scholars, sannyasis, they take part in politics, sociology. Because they could not catch up real Brahman, therefore they come again to his material existence. So Sridhara Swami, the great commentator on Srimad-Bhagavatam, he says, in connection with the second verse, First Chapter, First Canto: dharmah projjhita-kaitavo atra paramo nirmatsaranam satam vastava vastu vedyam atra [SB 1.1.2]. So Sridhara Swami says, atra moksavisandi api nirastam. To desire for moksa is also not ultimate goal of life. Ultimate goal of life is to accept the shelter of the lotus feet of Krsna. Bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. Actually who is jnanavan, he'll take shelter of Krsna. If not is this life, he'll have to come to this status. Therefore nirvisesa vadi, impersonalists... Krsna says, klesah adhikataras tesam avyaktasakta cetasam. Avyakta. Krsna is vyakta. But one who is not after this vyakta, he's after impersonal Brahman, their labor is still more hard than the bhaktas.
So the bhakti-marga means directly giving you the ultimate goal of life—Visnu. Na te viduh svartha-gatim hi visnu. People do not know that what is the aim of life. The aim of life is to go back to home, back to Godhead. That is the aim of life. But they have no information. There is God. "Who is God? Who is Visnu?" No information. Aruhya krcchrena param padam tatah [SB 10.2.32]. So without understanding Visnu, without understanding Krsna, the Supreme Personality of Godhead, all other attempts, they are not successful. That is the verdict of Srimad-Bhagavatam. Ye 'nye 'ravindaksa vimukta-maninah. Without understanding Krsna, if one is thinking that "I have become liberated," that is vimukta-maninah. He's thinking like that. Actually he's under the clutches of maya. He's thinking like that. Why? Avisuddha-buddhayah. Because his intelligence is not yet clear. Still it is contaminated by maya. Therefore aruhya krcchrena param padam tatah patanty adhah anadrtah-yusmad-anghrayah [SB 10.2.32]. Aruhya krcchrena. The, they take too much hardship for rising to the Brahman platform, nirvisesa Brahman platform. Krccha sadhana. Their austerities, penances are very severe. Taking shelter underneath a... As Sankaracarya exhibited himself. He was living underneath a tree, thrice, four times taking bath. Very cutting vairagya. Aruhya krcchrena. But if they do not approach Krsna, then there is chance of falling down. There is chance of falling down again into this material world. Because we are living entities, we want variety. As I have explained several times, just like if you go in the sky... The sky is very brilliant, all shining, but still you'll not like it. You'll come down. You'll want to come down again, because you want variety. So if you go very high in the sky, if you actually enter into some planet where there is varieties of life, then you become satisfied. Otherwise, if you remain only in the sky, nirvisesa, nirakara, then you'll hanker after: "Where is visesa? Where is varieties? Where is variety?" This is natural. Therefore sastra says, aruhya krcchrena param... You can go very high with your aero..., aeroplane, but if you don't get any shelter in the sky, then you'll have to come back. As they are doing. They're trying to go to the moon planet, not in the sky. The sky, you can remain in the sky. Why you are coming back? No, that is not very pleasing. That is not very pleasing.
So bhakti-marga means that bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. You can understand Krsna as He is. "As He is" means He's not a human being like you or me. He's the Supreme Personality of Godhead, sac-cid-ananda vigraha.
That is understanding of Krsna. If we understand Krsna as ordinary human being, avajananti mam mudha manusim tanum asritam [Bg. 9.11], then we don't understand Krsna. We understand Krsna's maya, not Krsna. Naham sarvasya prakasah yoga-maya-samavrtah. Krsna cannot be understood because He's covered by yogamaya. He can be understood only by the devotees.
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami
[Bs. 5.38]
So the bhakti-marga means we want real life, eternal life, and varieties also. Anandamayo 'bhyasat (Vedanta-sutra 1.1.12). Ananda cannot... Variety is the mother of enjoyment. Without variety, you cannot feel enjoyment. That is not possible. Suppose if I simply give you a lump of flour. Will you enjoy? But the same flour, you make kacoris, luci, puri, and this and... Oh, you'll enjoy. The ingredient is the same, but when it variety, it is enjoyable. Similarly, spiritual varieties... The impersonalists, they being fed up with this material varieties, they want to make it zero. But that will not help us. In zero we cannot be happy, because we are by nature, we want to enjoy. Enjoy means there must be varieties. The same flour, but you pick up some different varieties of flour and keep it, oh, you'll enjoy. "Oh, it is very nice." Therefore Krsna has given so many varieties.
So the varieties of life... Ananda-cinmaya-rasa-pratibhavitabhis [Bs. 5.37]. Ananda-cinmaya. These varieties, this is material variety. We cannot enjoy here, but there is spiritual variety. That is ananda-cinmaya-rasa-pratibhavitabhis tabhir ya eva nija-rupataya kalabhih. Just like Krsna Himself is expanding Himself as gopis, as cowherds boys, as calves and cows and trees in Vrndavana. Ananda-cinmaya-rasa-pratibhavitabhis. They are all ananda-cinmaya-rasa, expansion of Krsna's pleasure potency. Radha krsna-pranaya-vikrtir hladini saktir asmad [Cc. Adi 1.5]. So we want liberation, but not liberation in the impersonal existence. That is... That is not very safe. We must enter into the spiritual varieties of life. That is Krsnaloka, that is Vaikunthaloka, especially Krsnaloka. Therefore Krsna says, bhaktya mam abhijanati [Bg. 18.55]. He's Krsna, the Supreme Personality of Godhead, sac-cid-ananda-vigrahah [Bs. 5.1]. His body is not like us. He is sac-cid-ananda-vigrahah. But He has got form. So Brahman realization means partial understanding of the sat portion of sac-cid-ananda. Paramatma realization means realization of para, of the cit potency. But ananda realization means to become associated with Krsna. That is ananda, varieties, rasa-lila. Krsna is playing with the cowherds boys, Krsna is dancing with the gopis, Krsna is enjoying the association of His mother, His father, His friend. Ittham brahma-sukhanubhutya dasyam gatanam para-daivatena. The Krsna is the origin of Brahman effulgence. Those who are trying for Brahman-sukha, here is the point. Sukadeva Gosvami: ittham brahma-sukhanubhutya. The origin. Brahmano 'ham pratistha. "Impersonal Brahman is situated on Me." Yasya prabha prabhavato jagad-anda-koti [Bs. 5.40].
So we get information. We have to realize these things, what is Krsna. That...
To understand Krsna is not very easy thing. Manusyanam sahasresu. Out of many, many millions who are trying to become successful in the mission of life... Manusyanam saha, kascid yatati siddhaye. Siddhaye. Siddhaye means, to become siddha means to become brahma-bhutah, to understand that "I am not this material body. I am brahmasmi." That is siddhi. And yatatam api siddhanam kascid vetti mam tattvatah [Bg. 7.3]. Out of many such siddhas who have realized Paramatma or Brahman, out of many such millions of people, one can understand Krsna. Krsna is so difficult subject matter. But He's so kind also that He is giving us instruction personally in the form of Bhagavad-gita what He is. What He is? He says, mattah parataram nanyat kincid asti dhananjaya: [Bg. 7.7] "My dear Arjuna, don't labor hard, simply that there is something beyond Me." Sometimes they say that "There is still more, beyond Krsna." But Krsna says, "No, there is nothing beyond." Mattah parataram nanyat kincid asti dhananjaya, mayi sutre gana iva [Bg. 7.7]. "Everything is resting on Me." Aham sarvasya prabhavah [Bg. 10.8]. The Vedanta says, janmady asya yatah [SB 1.1.1]. Janma sthiti laya, where it is staying, where it is being conducted, that is Brahman. So Krsna answers this question that aham sarvasya prabhavo [Bg. 10.8]. He's the Supreme Brahman. Therefore Arjuna accepted Him: param brahma param dhama [Bg. 10.12]. We are Brahmans, but we are not Param Brahman. Param Brahman is Krsna. We are atma, but we are not Paramatma. Paramatma is Krsna. So in this way...
So in this way we have to understand Krsna. Evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]. We have to understand Krsna through the parampara, disciplic succession, not by our ABCD knowledge. That is not possible. One has to accept the disciplic succession, line. Tad-vijnanartham sa gurum eva abhigacchet [MU 1.2.12]. That guru... Guru means Krsna's representative, Krsna's... Saksad-dharitvena samasta-sastrair uktas tatha bhavyata eva sadbhih **. Saksad dharitvena. Because guru is representative of Krsna, therefore he should be respected as good as Krsna. Kintu prabhor yah priya eva tasya. But because a guru is respected as Krsna, the guru does not think that he has become Krsna. No. That is foolishness. He's the most confidential servant of Krsna. Therefore... Just like most confidential secretary, he acts as the master. His signature, his settlement will be accepted by the master. Similarly yasya prasadad bhagavat-prasado yasya prasadad na gatih kuto 'pi **. We have to select the right representative of Krsna, and accept him as guru. And if I please him, then Krsna will be pleased. There is no need of... Somebody, they say that "Krsna is not present. How shall I please Him?" No. Krsna's representative is present. You please him. Yasya prasadad bhagavat-prasado, yasya **. Yasya deve para bhaktir yatha deve tatha gurau [SU 6.23]. This is the process. Yatha deve tatha gurau. Tasyaite kathita hy arthah prakasante. This is the process. Adau gurvasrayam. That is Gosvami, Rupa Gosvami giving his, in the Bhakti-rasamrta-sindhu, adau gurvasrayam. If you are actually interested to understand Krsna and Krsna-bhakti, the first business is adau gurvasrayam: you take shelter of a bona fide spiritual master who is representative of Krsna.
And how we can understand the representative of Krsna? That is not very difficult. Because what Krsna says, if the representative says the same thing, then he's representative. It is not very difficult. Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. If His representative says that "You surrender to Krsna," he's representative. That's all. He does not become, himself, Krsna. Then he's bogus. A faithful servant will never say that "I am the master." "I am servant"—although he's as good as the master. Similarly, a guru is saksad dharitvena samasta-sastrair uktas tatha bhavyata eva, kintu prabhor yah priya eva tasya **. He, he is the most confidential, dear servant of Krsna. That is guru. That's all. He does not know anything but Krsna. Just like Caitanya Mahaprabhu presenting Himself: gopi-bhartuh pada-kamalayoh dasa-dasa-dasanudasah [Cc. Madhya 13.80]. A guru is always the servant of the servant of the servant of the servant of Krsna. He does not represent himself direct servant. How he can be direct servant? But if you are in the disciplic succession of the servitude, servant of the servant of the servant, evam parampara-praptam [Bg. 4.2], then you become representative. And there is no difference between the original guru, Krsna, and the latest guru, Krsna. Because the aim is the same. Krsna personally says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. And who is representative of Krsna, he'll say the same thing: "You surrender to Krsna." Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. The guru will say, "Yes, you become always Krsna conscious." Man-mana. Krsna says man-mana. A guru says, "You become Krsna conscious." The same thing. There is no difference. You become devotee of Krsna. You always think of Krsna. You always chant of Krsna. You always speak of Krsna. You do not know anything but Krsna. Simply this life is required.
So this Krsna consciousness movement is teaching people to become Krsna..., Krsna conscious. Means Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. The four things. You just become always thinking of Krsna. You just become a devotee of Krsna. You just offer your obeisances unto Krsna. And you just worship Krsna. And accept Krsna, giving up any other engagement. Because real dharma is to surrender to Krsna. Otherwise why Krsna says, sarva-dharman parityajya [Bg. 18.66]? Why He says, "Give up all other so-called dharmas"? They are not dharmas. And the Bhagavata says, dharmah projjhita-kaitavo atra: [SB 1.1.2] "The cheating type of dharma is kicked out from this Bhagavatam." Cheating type. Real dharma, what is that real dharma? Dharmam tu saksad bhagavat-pranitam [SB 6.3.19]. What Bhagavan says. Sarva-dharman parityajya mam ekam saranam [Bg. 18.66]. This is real dharma. So we request everyone... It is very scientific. It is authorized. We are not talking nonsense. Authorized. We are taking the version of Krsna. We are taking the version of the Vedic conclusion. Vedais ca sarvair aham eva vedyam [Bg. 15.15]. Vedas, study of Veda means to understand Krsna. One who does not understand Krsna, he's simply wasting his time.
You can execute your dharma, your occupational duty, very nicely. That's all right. But if you do not develop Krsna consciousness, you are simply wasting your time and working hard for nothing. This is the verdict.
So this Krsna consciousness movement is very genuine and it is very easy. Especially in this age. That is also authorized statement of Sukadeva Gosvami: kirtanad eva krsnasya mukta-sangah param vrajet [SB 12.3.51]. He has described... Because in this age, in this age is called Kali-yuga, there are so many impediments. People are fallen. Mandah sumanda-matayo manda-bhagya hy upadrutah [SB 1.1.10]. They are disturbed. So many botheration. It is very difficult to realize Krsna consciousness, but there is very short-cut way recommended: kirtanad eva krsnasya mukta-sangah param vrajet. Simply by chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, you become uncontaminated of this material contamination and thus, being freed from material contamination, you become eligible to go back to home, back to Godhead.
Thank you very much. (end)

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