So we have no connection with Krsna. But if we chant Hare Krsna maha-mantra, immediately our first chance to contact Krsna begins. So it has to be practiced. Not that immediately I realize Krsna. That is not... Of course, if one is advanced, it is possible immediately. So sri-krsna-namadi. Nama means name. So Krsna is not only name. Adi, that is the beginning, but form, activities. Just like sravanam kirtanam [SB 7.5.23]. So sravanam kirtanam, glorifying or describing about Krsna... So He has got His form. So nama means name, and then, rupa means form. Nama, rupa... Lila means pastimes; guna means quality; entourage, his associates; all these... Atah sri-krsna-namadi na bhaved [Cc. Madhya 17.136]. Na bhaved grahyam indriyaih. By ordinary senses we cannot understand... Either Sri Krsna's name... We are hearing our, through the aural reception, Krsna's name, but if we keep our ear without purification... Of course, by hearing, it will be purified. We have to help. Help means to avoid the offenses, ten kinds of offenses. So in this way we shall help the purificatory process. Just like if I want to ignite fire, so I must help the igniting process by drying the wood. It will very soon get fire. Similarly, simply chanting, that will help us also. It will take time. But if we avoid the offenses, then it will be very quickly purified. The action will be there.

So atah sri-krsna-namadi na bhaved grahyam indriyaih [Cc. Madhya 17.136]. So this behavior of Krsna, how ordinary men can understand? Because they have got their ordinary senses, therefore they mistake. Why Krsna? Even Krsna's devotee, Vaisnava. That is also stated. Vaisnavera kriya mudra vijneha na bujhaya [Cc. Madhya 23.39]. Even a Vaisnava acarya, what he is doing, even the most expert intelligent man cannot understand why he is doing this. Therefore we should not try to imitate the higher authorities, but we have to follow the order, injunction, given by the higher authorities. It is not possible. Krsna is exciting Arjuna to fight. That does not mean we can also do that, excite, no. That will be immoral. For Krsna it is not immoral. Whatever He is doing... God is good, He is all-good. We should accept it. Whatever He is doing, that is all-good. This is one side. And whatever I am doing without authority's order, this is all bad. He does not require any order from anyone else. Isvarah paramah krsnah [Bs. 5.1]. He is the supreme controller. He does not require anyone's instruction. Whatever He does, it is perfect. This is Krsna understanding. And not that I have to study Krsna in my own way. Krsna is not subjected to your examination or your test. He is above all. He is transcendent. Therefore those who have not the transcendental vision, they misunderstand Krsna. Here He is directly enticing,

So this sympathy is like Arjuna's sympathy. The sympathy... Now the state is sympathizing with the murderer not to be killed. This is Arjuna. That is hrdaya-daurbalyam. That is not duty. One has to discharge the duty ordered by the superior authority very strictly, without any consideration. So these are weakness of the heart, this kind of sympathy. But ordinary person will not understand. Therefore to understand Krsna, one requires special senses, special senses, not ordinary senses. Special senses means you have to pluck your eyes and you have to put another eyes? No. You have to purify. Tat-paratvena nirmalam [Cc. Madhya 19.170]. Just like if you have got some disease in the eyes, you apply medicine, and when it is clear, you can see clearly everything; similarly, with these blunt senses, we cannot understand what is Krsna. Sevonmukhe hi jihvadau svayam eva sphuraty adah [Brs. 1.2.234]. As sri-krsnasya namadau, Krsna's name, form, quality, etc., is not understand by these blunt senses, so how it is to be done? Now, sevonmukhe hi jihvadau. Again jihvadau, beginning from the tongue, controlling the tongue. Just see it is something peculiar, that you have to understand Krsna by controlling the tongue? This is something wonderful. How is that? I have to control my tongue to understand Krsna? But it is, the sastra injunction is there: sevonmukhe hi jihvadau. Jihva means tongue. So in order to see Krsna, in order to understand Krsna, the first business is to control your tongue. Therefore we say, don't take meat, don't take liquor. Because it is controlling the tongue. The tongue is the most strong enemy as sense, as perverted sense. And these rascals they say, "No, you can eat whatever you like. It has nothing to do with religion." But Vedic sastra says, "You rascal, first of all control your tongue. Then you can understand what is God."

So this is called Vedic injunctionperfect. If you control your tongue, then you control your belly, then you control your genital. Rupa Gosvami gives instruction,

So beginning is the jihva. Sevonmukhe hi jihvadau svayam eva sphuraty adah [Brs. 1.2.234]. Seva. The tongue can be engaged in the service of the Lord. How? You chant Hare Krsna, always glorify. Vacamsi vaikuntha-gunanuvarnane. Vacamsi, means talking. Talking is the business of tongue, and tasting is the business of tongue. So you engage the tongue in the service of the Lord by glorifying. Whenever... You take a vow that "Whenever I shall speak, I shall simply speak, glorifying Krsna, nothing more." That is tongue control. If you don't allow your tongue to speak anything nonsense, gramya-katha... We sometimes sit together. We talk so many nonsense. That should be controlled. "Now I have engaged my tongue for the service of the Lord, so we shall not talk anything of sense gratification." This is controlling the tongue. "I cannot eat anything which is not offered to Krsna." This is controlling the tongue. So these are small techniques, but it has got great, great value so that Krsna will be pleased, the austerity, and He will reveal. You cannot understand. You cannot see Krsna. You cannot order Krsna, "Krsna, please come, dancing with flute. I shall see You." This is order. Krsna is not subjected to your order. Therefore Caitanya Mahaprabhu gives us instruction, aslisya va pada-ratam pinastu mam marma-hatam karotu va adarsanam [Cc. Antya 20.47]. Adarsanam. Everyone wants to see Krsna, a devotee, but a pure devotee says that "No, if you don't like to see me, that's all right. You can break my heart. I may always pray to see You. But You do not come and break my heart, that is also accepted. Still, I shall worship You." This is pure devotion. Not that "I have asked Krsna to come before me dancing. He did not come. So I give up this nonsense. The Krsna consciousness movement is no value." Not like that. This is Radharani's attitude. So Krsna left Vrndavana. All the gopis, they passed their days simply crying for Krsna, but never condemned Krsna. Whenever somebody came... Krsna also was thinking of them because gopis are the greatest devotees, topmost devotees. There is no comparison with the devotion of the gopis. Therefore Krsna was always obliged to them. Krsna said to the gopis that "You have to be satisfied with your own business. I cannot return you anything for your love." Krsna, the Supreme, the all-powerful, He was unable to repay the debts for the gopis. Caitanya Mahaprabhu said, ramya kacid upasana vraja-vadhu-vargena ya kalpita. There is no more better worship than what was conceived by the gopis. So gopis are the topmost devotees. And amongst the gopis, Srimati Radharani is the topmost. Therefore Srimati Radharani is greater than Krsna.

So this is Gaudiya-Vaisnava philosophy. It requires time. So the activities of Krsna, the rascals, if they simply see that "Krsna is enticing Arjuna to fight; therefore Krsna is immoral," that is, means wrong vision. You have to see Krsna with separate eyes. Therefore Krsna says in the Bhagavad-gita, janma karma me divyam ca. Divyam [Bg. 4.9]. These transcendental activities of Krsna, if anyone can understand, simply if anyone can understand, then he becomes liberated immediately. Liberated. Not liberated ordinary liberation, but for going back to home, back to Godhead. Tyaktva deham punar janma naiti mam eti kaunteya [Bg. 4.9]. The greatest liberation. There are different types of liberation also. Sayujya sarupya sarsti salokya sayujya... [Cc. Madhya 6.266]. Five kinds of liberation. So sayujya means to merge into the existence, Brahman, brahma-laya (merging in the impersonal). That is also liberation. The Mayavadis or the jnani sampradaya, they want to merge into the existence, Brahman existence. That is also mukti. That is called sayujya-mukti. But for a devotee, this sayujya-mukti is just like hell. Kaivalyam narakayate. So for Vaisnava, kaivalyam, to, monism, to merge into the existence of the Supreme, is compared with hell. Kaivalyam narakayate tri-dasa-pur akasa-puspayate (Caitanya-candramrta 5). And the karmis... Jnanis are anxious to merge into the existence of the Brahman effulgence, and the karmis, their highest aim is how to be elevated in the higher planetary system, Svarga-loka, where Lord Indra is there, or Brahma is there. That is karmi's ambition, to go to the heaven. They all, except Vaisnava philosophy, in all other literature, all other scripture, means Christian and Mohammedan, their aim is how to be elevated to the heaven.

So heaven is described in the Vedic literature as tri-dasa-pur. Tri-dasa-pur. Tri-dasa-pur means there are 33,000,000's of demigods, and they have got their separate planets. This is called tri-dasa-pur. Tri means three, and dasa means ten. So thirty-three or thirty. Anyway, tri-dasa-pur akasa-puspayate. Akasa-puspa means something imaginary something imaginary. A flower in the sky. A flower should be in the garden, but if somebody imagines the flower in the sky, it is something imaginary. So for a devotee, this heavenly promotion to the heavenly planet is just like a flower in the sky. Tri-dasa-pur akasa-puspayate. Kaivalyam narakayate. Jnani and karmi. And durdantendriya-kala-sarpa-patali protkhata-damstrayate. Then yogi. Yogis are trying. Yogi means yoga indriya-samyama, controlling the senses. That is yogic practice. Our senses are very strong. Just like we also, Vaisnavas, we first of all try to control the tongue. So yogis also, they try to control the senses, not only tongue, but all other, ten kinds of senses, by that yogis mystic process. So why they are trying to control? Because the senses are just like serpents. A serpent... Just like they touch anywhere, immediately something up to death. Injury there must be up to death. This is exemplified: just our sex impulse. As soon as there is illicit sex, there is so many difficulties. Of course, nowadays it has all become very easy. Formerly it was very difficult, especially in India. Therefore a young girl was always protected, because if she mixes with the boys, somehow or other, as soon as there is sex, she becomes pregnant. And it will be no more possible to get her married. No. Touched by the serpent. This is... Vedic civilization is very strict. Because the whole aim was how to go back to home, back to Godhead, not sense gratification, eat, drink, be merry, enjoy. That is not the aim of human life. So everything was planned with that aim. Visnur aradhyate.

So for a Vaisnava, as I was explaining, the tri-dasa-pur akasa-puspayate durdantendriya-kala-sarpa-patali. So controlling the sense, that is durdanta. Durdanta means formidable. It is very, very difficult to control the senses. Therefore the yoga process, mystic yoga processjust to practice how to control the senses. But for a devotee... They... Just like the tongue, if it is engaged only in the business of chanting Hare Krsna mantra and eating only Krsna prasadam, the whole thing is done, perfect yogi. Perfect yogi. So for a bhakta, there is no trouble with the senses because a bhakta knows how to engage each and every sense in the service of the Lord. Hrsikena hrsikesa-sevanam [Cc. Madhya 19.170]. That is bhakti. Hrsika means the senses. When the senses are engaged only for the service of Krsna, Hrsikesa, then there is no need of practicing yoga. Automatically they are locked up in the service of Krsna. They have no other engagement. That is the highest. Therefore Krsna says,

Thank you very much. (end)