The Nectar of Devotion

Bombay, January 9, 1973
Pradyumna: (reading) "Impersonalists are very fond of merging into the Supreme, like rivers that come down and merge into the ocean. The ocean can be compared with liberation, and the rivers with all the different paths of liberation. The impersonalists are dwelling in the river water, which eventually comes to mix with the ocean. They have no information, however, that within the ocean, as within the river, there are innumerable aquatic living entities. The sharks who dwell in the ocean do not care for the rivers which are gliding down into it. The devotees eternally live in the ocean of devotional service, and they do not care for the rivers."
Prabhupada: This comparison that the rivers, it does matter from which way it is coming down to the sea, when they mix together, they become one. But if this comparison is taken, that the rivers merging into the sea, and when it mixes there is no separate existence of the river, but they do not see analogy. Analogy, according to law of analogy, the points of similarities must be one. Analogy is perfect when the points of similarities are there. Just like we say, "Your face is as beautiful as moon." That means the face, beauty of the face is as attractive as the moon is attractive. The points of similarity is there. We cannot say an ugly face, your face is like moon. That cannot be. That is not analogy because there is no points of similarity. That is the law of analogy. So similarly, if you make analogy that as the different rivers are, the water is coming down and mixing with the sea, then it becomes one, but there are other points. This is superficial vision. There is other points. The same water again becomes evaporated, and again thrown on the ground, and they again glide down as rivers. That is, this is a fact. But if you go deep into the water, just like the shark fish—the comparison is given there—the shark fish is never evaporated. The shark fish is within the water of the sea, and there is no question of evaporation. The water may be evaporated. So our point is, from sastra we can understand,
ye 'nye 'ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho 'nadrta-yusmad-anghrayah
[SB 10.2.32]
The point is that simply mixing with the sea water is not final salvation. Because the same example. The water is evaporated, again turns into cloud, then again falls, the same water again falls on the ground, then again glides down. So that is not very safe position. But if you take shelter of the ocean as a fish, then there is no question of evaporation. Just try to understand this analogy.
Similarly, brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11]. The Absolute Truth is realized in three different features. Brahman, impersonal Brahman, brahmeti. Localized Paramatma, the Lord is situated in everyone's heart, localized Paramatma. And Bhagavan, the Supreme Personality of Godhead. The Mayavadi philosophy is that because God is everything, therefore there is no separate existence of God. This is Mayavadi philosophy. God is everything, that's all right, but that's not, that does not mean God loses His existence. This is material conception. The material conception is that you take anything, suppose you take a piece of paper and you make it into small pieces and throw it, then the original paper has no existence. So the Mayavadi philosophers, they are thinking like that. If God is everything—that's a fact, God is everything—but that does not mean that God is lost of His own existence. That is material.
Purnasya purnam adaya purnam eva avasisyate [Iso Invocation]. This is the Vedic information. You take... Here we have got experience, one minus one equal to zero. But we get the Vedic information that one minus one equal to one, one plus one equal to one. Purnasya purnam adaya purnam evavasisyate. You take whole thing, but still, advaita acyuta. Acyuta. Advaita. God may expand Himself and so, eko bahu syam, He has expanded Himself as svamsa and vibhinnamsa. Svamsa means visnu-tattva, just like Krsna, Balarama, Vasudeva, Sankarsana, Aniruddha, Pradyumna, Narayana, Visnu, Maha-Visnu, Garbhodakasayi Visnu, so many. Ananta, advaita acyuta ananta-rupa. So ananta-rupam, that does not mean the original, krsnas tu bhagavan svayam [SB 1.3.28], He is lost. No. He is not lost. He is there, although He has expanded Himself. We are also expansion of Krsna. We are vibhinnamsa. We are small particles, not with the full power. The Visnu expansion, They're with full power. We, living entities, we are also expansion, eko bahu syam. That one God has become many. As visnu-tattva, as Visnu energy, as Visnu svamsa, as Visnu vibhinnamsa, so many He has expanded.
Just like the Sun, you can understand. What is this material world? It is the expansion of sun's heat and light, that's all. Any scientist knows. But there are so many varieties of expansion. It is due to the sunshine that the trees are growing in different foliage, different color. There are so many fruits and flowers, they're growing, and as soon as there is no sunshine, everything becomes desert. There are seven colors in the sunshine. From material point of view, you can understand how much potency is God, Krsna. Parasya brahmanah saktis tathedam akhilam jagat. Parasya brahmanah saktis. Our philosophy is that God, everything is God. That is sakti parinamavada. He is everything by His potency. Not that He is finished. That is also explained in the Bhagavad-gita, aham sarvam idam tatam jagad avyakta-murtina. In my impersonal feature I am spread all over the universe, all over the world.
Everything is resting on me, but it is not that I am there. So this philosophy, so devotional service is not only mixing, but to remain steady, engaged. The same example. The rivers, that is superficial, you..., we are seeing the ocean superficially. There is no varieties, simply water, simply water, simply water. But if you go deep into the water, there are so many varieties, so many varieties. Similarly, simply entering, merging to the Brahman effulgence, brahmajyoti, that is not secure position. The secure position is within the brahmajyoti. That is explained in the Isopanisad. Within the brahmajyoti there are planets, Vaikuntha planets. So you have to take shelter in one of the planets. Just like the fish, the comparison of the fish, the shark fish. He has taken shelter of the ocean. Therefore the, for him there is no evaporation. The water, although it is also sea water, that, that is subjected to be evaporated. So simply by entering into the Brahman effulgence is not safe. Aruhya krcchrena param padam tatah patanty adho [SB 10.2.32].
So our Bhakti-rasamrta teaches, just, just become a shark fish or even small fish. Actually there are many types of fishes, even a small fish, that also not become evaporated. That remains in this water, because it has taken shelter completely of the ocean. Similarly, if you take shelter of Krsna, of the lotus feet of Krsna, there is no chance of falling down. Aruhya krcchrena param padam tatah patanty adho 'nadrta-yusmad-anghrayah [SB 10.2.32]. Those who are not taking shelter of the Supreme Personality of Godhead, there is chance of falling down. Brahma satyam jagan mithya, they take shelter of Brahman, and reject this world, material world as mithya, but unless they take shelter of the lotus feet of Krsna, he cannot stay there. He has to again come back. That is the position.
Therefore bhakti-yoga is secure. Secure mukti. Mukti means to engage in the service of the Lord. We are serving in this material world. Everyone is serving, but this is not mukti. This is our anyatha rupa. We are serving, just like I am serving my country. I am Indian, I am very much feeling compassion for my Indian brothers. Similarly, Americans are feeling, Chinese are feeling, identifying, that we have made compartment. No, if you feel as Krsna conscious, that feeling is perfect. Otherwise, these feeling, temporary aruhya, patanty adhah. This is a fact. Now I have got Indian body, suppose, but next life there is no guarantee in human body. Next life, even if I get Indian body, if I become a cow or goat, then I'll be sent to the slaughterhouse. So, this, these are not guarantees. This is anyatha rupa. Our, this change of body, that is our anyatha rupa. We must be fixed up in our own rupa, svarupa. Svarupa-siddhi. It is called svarupa-siddhi. Svarupa-siddhi means to be engaged in the service of Lord. That is real mukti, mukti hitva anyatha rupam sva-rupena vyavasthitih. Purification. Sarvopadhi-vinirmuktam [Cc. Madhya 19.170]. One has to become free from all designations. We are designated now. I am working as American, I am working as family man, I am working as this, that. These are all designations. When I shall work as eternal servant of Krsna, that is real mukti. That is Krsna consciousness. Go on.
Pradyumna: "The devotees eternally live in the ocean of devotional service, and they do not care for the rivers."
Prabhupada: Just like the shark fish, they do not come into the river. That means those who are nitya-mukta, eternally liberated, they do not come into this material world. They do not come. There are two kinds of living entities, nitya-mukta, nitya baddha. Nitya-baddha, we are. Those who are in this material world, we are eternally conditioned. Eternally conditioned in this way, because I am changing my body, one after another. As I am desiring, I am getting my next body. This body I am creating, my next body, again when I shall get next body, I shall create another body. So this is going on. And because it is going on, when it has begun and when it is going to end, that you do not know. Therefore it is called nitya, eternal. Actually it is not eternal, but we do not know when I have begun my material existence. At least we can think that since this material, this term of material creation was there, I began my life. But no, that is not actual fact. The actual fact is, when there was no creation, I was submerged into the body of Narayana, Maha-Visnu. And when there is again creation, I come out. So when I was submerged into the body of Maha-Visnu, before that my activities began in this material world. Bhutva bhutva praliyate [Bg. 8.19].
So we are given chance when there is creation, another cosmic manifestation. We are given chance. Now, you take another chance. Come back home, back, go back to home, back to Godhead. But we misuse this chance. On account of our ignorance, we misuse this chance, especially this human form of body. Here is a chance. We can go back to home, back to Godhead. Therefore the sastras are there. The Vedas are there. The Upanisads are there. Why? To give us information. To awaken us. Uttisthata jagrata prapya varan nibhodata. The Vedas say, "Now you wake up, take advantage." Prapya varan. "You have got this book. You fulfill your mission. Don't rot in this material world." Krsna Himself comes, He..., to recall us. Sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. But still we cannot understand Him. We say Krsna is dark, Krsna is unknown. Why Krsna is unknown? Krsna, He is giving His own identification, and I am authority of explaining Bhagavad-gita, I say Krsna is unknown. Just see the fuss. I am writing comments on Bhagavad-gita for misleading others, and personally when I'm asked, "What you know?" "That Krsna is unknown to me." This is going on. Krsna is declaring Himself,
I am the origin of all creation, aham sarvasya prabhavah. Mattah sarvam pravartate, everything emanates from me. Aham adir hi devanam [Bg 10.2], Krsna says. Devanam, from Brahma, devanam means beginning with Brahma, Visnu, Mahesvara, then other devas, Indra, Candra. So Krsna says, aham adir hi devanam. I am the rsinam, all the rsis, then prakrti. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10], under my superintendence this material world is working. Mam eva ye prapadyante mayam etam taranti te [Bg. 7.14]. Mattah parataram nanyat kincid asti dhananjaya [Bg. 7.7]. Man-mana bhava mad-bhakta mad-yaji mam nama... Everything Krsna is declaring, and the rascals say Krsna is unknown. Just see the fault. And he's explaining Bhagavad-gita. He should have explained that Krsna is the origin of everything, Krsna is the Supreme Personality of Godhead, instead of his posing that Krsna is unknown, He is black, dark. Our philosophy is, Caitanya Mahaprabhu says,
Krsna is just like sun, surya-sama. Maya is andhakara, not Krsna is andhakara. Because Krsna, this Krsna word sometimes means darkness, so Krsna has become dark. He becomes unknown. Actually wherever there is Krsna, there is no more darkness, there is no more ignorance.
So actually such persons they do not know what is Krsna, but they have the audacity out of their so-called, puffed-up education, they try to explain Krsna. That is not possible. That is not possible. Krsna can be explained (by one) who knows about Krsna. And who knows Krsna? Only the devotee knows (Krsna). Bhaktya mam abhijanati [Bg. 18.55]. Not that because one has got very advanced knowledge, he can understand Krsna. That is not possible. Naham prakasah yoga-maya-samavrtah. I am not supposed to be exposed to all this nonsense. He says. Krsna says, bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. Actually what I am, tattvatah, in truth, that can be understood through devotion. Through love of Krsna, bhakto 'si priyo 'si me [Bg. 4.3]. Everything is there, clear. If you are not bhakta, if you are philosopher, that's all right, remain philosopher, why you try to touch Krsna? That is not your subject matter. Don't poke your nose in that subject matter. Don't mislead others, nonsense. You go to hell. That is another thing. But why you are pushing others to the hell? That is our protest. That is our protest. You go to hell. Tan aham dvisatah kruran ksipamy ajasram eva yonisu [Bg. 16.19], Krsna says. Because they are kruran, they are envious of Krsna. They know, Krsna is describing Himself like this, still he says Krsna is unknown. This is cruel, himsa. So in this way, you cannot understand Krsna. We must understand Krsna by the mercy of Krsna. Atah sri-krsna-namadi na bhaved grahyam indriyaih [Cc. Madhya 17.136]. The, Krsna cannot be understood by these blunt senses. It is not possible. Sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170]. When one becomes purified after being freed from all kinds of designations, that is the beginning.
There begins bhakti.
Only the muktas. Those who are conditioned, they cannot understand Krsna. They will say, "Krsna (is) dark," "Krsna is unknown." "Krsna is black." That's all. Because he is seeing with his eyes. Krsna is not unknown. Krsna (is) known only to the devotees. Athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hi janati tattvam [SB 10.14.29]. Athapi te deva. "My dear Lord, by your mercy one who has got a little, fragmental portion of your mercy," prasada lesa. Prasada means mercy, and lesa means very small portion. "Anyone who has got a little portion of your mercy, he can know you." Athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hi janati tattvam, he can understand. Na canya eko 'pi ciram vicinvan. Others, they can go on speculating on their philosophy for millions of years, still they will not be able to understand. They will not be able to understand, simply futile, simply futile, they cannot. Therefore Krsna says that "Surrender unto Me. If you don't surrender unto Me, you do not become my devotee, I'll not be exposed to you, I am not so cheap." Krsna is not so cheap, but He's cheap to the devotees. Vedesu durlabham adurlabham atma-bhaktau [Bs. 5.33]. Vedesu durlabham. If you simply try to understand Krsna by the strength of your Vedic study, so-called Vedic study, because that is foolish study. He does not know. That is the test. If he, one does not understand Krsna, his Vedic study is simply waste of time. Mayayapahrta-jnana. The test will be whether he has understood Krsna. If one has studies Vedas, the test will be whether he understands Krsna. Vedais ca sarvair aham eva vedyam [Bg. 15.15]. If he is missing Krsna, Krsna is unknown, then all his study is useless waste of time. Useless waste of time. This is the verdict of the sastra. So those, one who does not understand Krsna, he, his knowledge is not at all advanced, what to speak of perfection. There is no question of perfection. Perfection of knowledge is surrendering unto Krsna.
So this is the position. So one who does not understand Krsna, if they speak to the public about Krsna, about Bhagavad-gita, they are nonsense, simply misleading people. Andha yathandhair upaniyamanas te 'pisa-tantryam uru-damni baddhah [SB 7.5.31]. They are themselves blind, and there are other blind men there also, therefore they do not get any profit out of it. So many Gitar jnana, Gitar version is going on, but still they are in the same darkness. Same darkness. Not a single staid(?) is follower. Why? Well, that is not the way of understanding Krsna. Bhaktya mam abhijanati [Bg. 18.55]. Tad-vijnanartham sa gurum evabhigacchet [MU 1.2.12].
Such, you have to approach a jnani who has seen the truth. And how the truth can be seen? Bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. The tattva-darsinah and tattva. It is through the devotional service. Atah sri-krsna, there are so many versions about this thing,
atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
[Cc. Madhya 17.136]
Krsna reveals. You cannot order Krsna, "Please come here, I'll see You." No, that is not possible. Krsna is not your order-supplier. Krsna is the Supreme Lord. You have to surrender. Then Krsna will reveal unto you. Being pleased by your service, He will reveal. Not that because you are very nice scholar, you know much a-b-c-d, Krsna will come to you. No. Krsna is not subjected to such order-supplying agency. Yes, go on.
Pradyumna: "Srila Rupa Gosvami prays to his spiritual master, Srila Sanatana Gosvami, for the protection of Bhakti-rasamrta-sindhu, 'The Ocean of the Pure Nectar of Devotional Service,' from the argumentative logicians who unnecessarily meddle in the science of service to the Lord."
Prabhupada: Yes. Logicians, nyaya, what is called?
Devotee: Mimamsa.
Prabhupada: Mimamsa. Mimamsa. Mimamsa jara (?). So Krsna is not subjected to this logic, mimamsa, grammar. No. Krsna is transcendental. Therefore, Sankaracarya says,
Dukrn, du-prata, krn-prata, these are grammatical jugglery. So these Mayavadis, they coin words by grammatical jugglery. This word may be meant, may be meaning like this. They're all grammatical jugglery. Then nyaya jugglery. So they take advantage of this jugglery. Krsna is not subjected to this jugglery of words. Krsna keeps always His independence, and if you fulfill the condition, if you surrender unto Him, then He will be revealed unto you. Not by your jugglery of words. That is not possible.
Pradyumna: "He compares their arguments and logic to volcanic eruptions in the midst of the ocean."
Prabhupada: Yes. Sometimes they create havoc. Because these Mayavadis, Krsna gives them intelligence. Because he wants to, he puts forward his logic to kill Krsna, or to forget Krsna. Krsna also gives his intelligence, "Yes, you talk like this so that you will forget forever." Yes. (laughter). "You talk like this." Mattah smrtir jnanam apohanam ca, Krsna says. Sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca [Bg. 15.15]. Krsna can give you. If you actually want Krsna, He'll give you intelligence. Dadami buddhi-yogam tam yena mam upayanti te. Krsna is very cunning also. This man is trying to forget Me, to mislead others. He is misleading himself, others cannot be mislead, for the time being, but he is misled for good. Tan aham dvisatah kruran ksipamy ajasram eva yonisu [Bg. 16.19]. These asuras, on account of their enviousness upon Krsna, to prove that there is no Krsna, there is no God, so these people are put into andha yoni. Andha yoni means in such, just like animals. They cannot understand about Krsna. Ksipamy andha yonisu. So that is Krsna's punishment, that "He wants to forget Me, he wants to kill Me. All right, he, let him be put into such birth that he may not know what is Krsna for many, many births." Yes, go on.
Pradyumna: "In the midst of the ocean, such volcanic eruptions can do very little harm, and similarly, those who are against devotional service to the Lord and who put forward many philosophical theses about the ultimate transcendental realization cannot disturb this great ocean of devotional service."
Prabhupada: That sometimes, everyone knows, there is volcanic eruption in the ocean. What does it harm to the ocean? It throws out some lava, some little island may come out, but what is the harm to the ocean? Similarly, these rascal may go on with their philosophy for killing Krsna. That does not hurt Krsna consciousness movement. It will go on. This ocean will never be disturbed by these so-called philosophies. This will never be disturbed. Go on.
Pradyumna: "The author of Bhakti-rasamrta-sindhu, Srila Rupa Gosvami, very humbly submits that he is just trying to spread Krsna consciousness all over the world, although he humbly thinks himself unfit for this work."
Prabhupada: Yes. Every Vaisnava, that is Vaisnava's sadacara (?), humble. Trnad api sunicena taror api sahisnuna. Although Vaisnava knows everything, still he presents himself very humble, lower that the straw, humbler than the tree. Trnad api sunicena taror api sahisnuna, amanina, they don't..., the devotee does not claim any so-called popular respect, false respect. They go on with their Krsna consciousness movement. Trnad api sunicena taror api sahisnuna, amanina, if anyone wants some honor, he gives everyone honor. For him, he does not want any honor. What honor he'll take? This material honor. Prahlada Maharaja, when he was offered benediction by Lord Nrsimhadeva, "You take any kind of benediction." So Prahlada Maharaja replied, "My dear Lord, I am born of a father, passionate, and I am always greedy about material opulence, naturally, because my father was like that. So You are offering benediction. I can ask from you any kind of material opulence. I know that. But, what I shall do all these material opulences. I've seen my father was so strong materially, that when he was angry even the demigods trembled. He was so powerful. Now everything is finished within a second by You. So what is the value of this material opulence? Why shall I ask you all these nonsense. Kindly engage me, kindly engage me in the service of Your servant, that I want." This is devotion. They don't want anything. Kindly engage me nijunkaman atma dase (?). That is the prayer. So the devotees, they do not want anything material. They are not captivated by so-called followers. No. Na dhanam na janam, janam means followers, na dhanam na janam na sundarim kavitam va jagadisa kamaye [Cc. Antya 20.29, Siksastaka 4]. What is this false power? Ekas candras tamo hanti na ca tara sahasrasah. If one disciple is enlivened with Krsna consciousness, he can work as the moon. Otherwise so many foolish followers, what they'll do? Just like stars. Thousands and millions of stars, they cannot do anything. One moon is sufficient. Ekas candras tamo hanti na ca tara sahasrasah. So this Krsna consciousness movement, it is not required that everyone will be follower. That is not possible, because it is very difficult. But still, if one follower, sincere follower is there, it will go on. It will go on. Nobody can stop it. Go on.
Pradyumna: "That should be the attitude of all preachers of the Krsna consciousness movement, following in the footsteps of Srila Rupa Gosvami. We should never think of ourselves as great preachers, but should always consider that we are simply instrumental to the previous acaryas."
Prabhupada: Yes, we should not be very much proud that "I have created wonderful." Why? What wonderful? What? I am not a magician that I can create wonderful. Sometimes people, they give me so much honor. "Swamiji, you have created wonderful." I do not feel that I have created wonderful. What I have done? I say that I, I do, I'm not a magician. I do not know how to create wonderful. I have simply Bhagavad-gita, presenting Bhagavad-gita as it is, that's all. If there is any credit, this is only credit. Anyone can do it. The Bhagavad-gita is there, and anyone can present Bhagavad-gita as it is. So it will act wonderful. I am not a magician. I do not know the tricks of magics and the yoga-siddhi, I am creating (visual expression) like this. (laughter) I have no such power. Neither I do it. So I, my only credit is, I do not want to mix with this pure Bhagavad-gita teaching, any rascaldom, that's all. That is my credit. And whatever little miracle has been done, only on this principle. That's all. Go on.
Pradyumna: "...and simply by following in their footsteps we may be able to do something for the benefit..."
Prabhupada: Yes, the same thing. Our purpose should be to satisfy our predecessors.
tadera carana-sevi-bhakta-sane vasa
janame janame more ei abhilasa
We cannot deviate from the path of the previous acaryas. We must strictly follow. That is the qualification. We must follow their instruction. Therefore I repeatedly say to my students that "You chant Hare Krsna mantra sixteen rounds, and follow the regulative principles. Your strength is there." If we..., just like Himalayan mountain, nobody can push it. Very simple thing. It is so powerful. Yaha hoite sarva-siddhi haya. This is Caitanya Mahaprabhu's request. Don't deviate from the instruction. Then you will stand as strong as the Himalayan mountain. Very simple thing. Anyone can do. We are asking, following the footsteps of predecessor, Rupa Gosvami, Caitanya Mahaprabhu. Caitanya Mahaprabhu's instruction to Rupa Gosvami. Rupanuga. Therefore we are called rupanuga. Anuga. Anuga means following. Going, following the footsteps of Rupa Gosvami. So as the, Rupa Gosvami is following his predecessor, Caitanya Mahaprabhu, so we have to follow our predecessor. Then we will be successful. There is no doubt about it. Nobody can do any harm. Kaunteya pratijanihi na me bhaktah pranasyati [Bg. 9.31]. If you stick to the principle of following the footsteps of previous predecessor, evam parampara-praptam [Bg. 4.2], don't add anything, don't subtract anything, present as it is and keep your spiritual strength intact, then the preaching will go on. Nobody can disturb you.
That's all. Thank you very much. (end)

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