Pandal Lecture at Cross Maidan
Bombay, March 26, 1971
Prabhupada: I think it should be down little. All right. That's all. Yes. (chants mangalacarana prayers) So ladies and gentlemen, I thank you very much for your taking so much trouble in participating with us in this great movement of Krsna consciousness. As I am repeatedly placing before you with all humbleness that this movement is very, very much essential, not only at the present moment, but also all the time. And specially in this age, Kali-yuga, the age of disagreements and quarrel. Kali-yuga means nobody agrees with anyone. Everyone has got his own opinion, however condemned it may be. And on that point everyone is prepared to fight with one. Therefore it is called Kali-yuga. So putting different theories, philosophical speculations, will not solve the problems of the world, because not only during this age, but in all other ages also, there are different philosophers, different scriptures. That is the law of this material nature. Here there is no oneness. Duality. This world is meant for duality. So it is called dvaita. Dvaita means duality. So Krsna dasa Kaviraja Gosvami, he says, dvaite bhadrabhadra sakali samana, ei bhala ei manda saba manodharma. In the world of dualities, bhadrabhadra, "This is good, this is bad, this is nice, this is not nice," they are simply mental speculation because in this world nothing is nice. Everything is bad because it is not eternal. Therefore Sankaracarya said, jagan mithya, brahma satya. That's a fact. These, anything, the varieties of this world: temporary. That is the right word. It is not mithya; it is temporary fact. The Vaisnava philosopher says that this world is not false, but temporary, anitya. Anitya samsara moha janmaile (?).
Srila Bhaktivinoda Thakura said, jada-vidya saba mayara vaibhava: "Advancement of material science is increasing the illusion of maya." We are already illusioned, and if we go on increasing the illusion more and more, then we become more and more entangled. That is the nature. And so long we are illusioned, we shall put forward different theories, different philosophies, and different arguments. Therefore sastra says, tarko apratisthah [Cc. Madhya 17.186]. Simply by argument and reasoning, you cannot make any spiritual advancement. Because you may be very good, I mean to way, logician, putting forward nice arguments, but somebody may come who is better than you. He will spoil all your logic, and he will establish his own logic. That is nyaya-sastra. In Sanskrit there is nyaya-sastra. So they are taught how to defeat his opponent. Therefore the Absolute Truth you cannot understand by argument, by material dealings. In the Brahma-samhita it is said,
panthas tu koti-sata-vatsara-sampragamyo
vayor athapi manaso muni-pungavanam
so 'py asti yat-prapada-simny avicintya-tattve
govindam adi-purusam tam aham bhajami
Panthas tu koti-sata-vatsara-sampragamyah. (microphone goes out) Just like in the material science they are trying to go to the moon planet or other planets also by certain standard of speed in the sputnik. (aside:) It is not working? (microphone comes back on) They are finding it difficult even to go to the moon planet, which is the nearest planet to the earth. And there are innumerable other planets. And the modern scientists calculate that the highest planet, if we want to go there, it will take the sputnik speed, which is running eighteen thousand miles per hour, in that speed if we go forty thousands of years, we can reach the highest planetary system within this material world. But so far the kingdom of God, which is called Vaikunthaloka, or sanatana-dhama..., as it is stated in the Bhagavad-gita, paras tasmat tu bhavo 'nya 'vyakta 'vyaktat sanatanah [Bg. 8.20]. That is sanatana-dhama. There is—we get this information from the Bhagavad-gita—the kingdom of God, where everything is permanent. Within this material world, everything is nonpermanent, temporary. Anything you take, it has got its creation, it stays for some time, it produces some by-products, then it grows, and then it dwindles, and then it vanishes. Anything you take. Just like our body. It is produced at a certain time by combination of the semina of father and mother, and then it grows, it stays for some time and it produces some by-products, then becomes older and older, and then vanishes. This is called sad-vikara, six kinds of changes of material world. So although it is temporary, we cannot say it is false. It is not false. That is the difference between Mayavada philosophy and Vaisnava philosophy. The Vaisnava philosopher takes the temporary thing, although temporary. They know how to make the best use of a bad bargain. That is Vaisnava philosophy. Nirbandhe krsna-sambandhe yukta-vairagyam ucyate.
That is the direction given by the Gosvamis. And the other side is:
So phalgu-vairagya and yukta-vairagya. Phalgu-vairagya means inferior renunciation, or false renunciation. And yukta-vairagya means actual renunciation. What is that difference? Prapancikataya buddhya. The Mayavadi philosophers, they are giving up this world as false, maya. Prapancikataya buddhya hari-sambandhi-vastunah. Just like sometimes we are criticized because we are using the advantages offered by the material science. Just like I am using this microphone. So the people may criticize, "If this world is false, the material world is false, then why should I take advantage of this material product?" They expect that those who are spiritualists, they should go to Himalayas, giving up, giving up everything material and meditate in a solitary place, in snow-covered area. But Vaisnava philosophy does not think like that. Caitanya Mahaprabhu says, prthivite ache yata nagaradi grama. He does not recommend, although He was a sannyasi, He was in renounced order of life. He gave up His family, beautiful wife, very affectionate mother, very comfortable home, very prestige, too much prestige of His personality in the society. He gave up everything. He was in the prime age of His youthful life, twenty-four years only, but He gave up everything.
dharmistha-arya-vacasa yad agad aranyam
maya-mrgam dayitayepsitam anvadhavad
vande maha-purusa te caranaravindam
This prayer is offered to Lord Caitanya in Srimad-Bhagavatam. But although He renounced this material world, He is never unmindful of the conditioned souls. Therefore He says that
Or He wants that..., He predicted that "All over the world, as many villages and towns are there, this sankirtana movement should be spread." That is the responsibility given to the human society of Bharata-varsa at least. Because we followers of the footsteps of Lord Caitanya, beginning from Rupa Gosvami, who is giving us direction that nirbandhe krsna-sambandhe yukta-vairagyam ucyate. Prapancikataya... Anasaktasya visayan. There are two use, two kinds of uses of everything. Just like this microphone is being used for spreading Krsna consciousness, the same microphone can be used for singing a cinema song. So microphone is not bad, but as you use it for different purposes it is bad or good. Similarly, this world, or things which we accept for our maintenance of the soul, body and soul together, they are called visaya. Visaya means eating, sleeping, mating, and defending. That is visaya. So anasaktasya visayan. We should not be attached to the visayas. Just like eating. Everyone is eating. You are eating, I am also eating. So what is the difference between you and me? The difference is that we who are engaged in the service of the Lord, we are eating for maintaining the body just to keep ourselves fit for working for the Supreme Personality of Godhead. Another person, he is also eating. He is eating to satisfy his palate or with the aim simply to make the body stout and strong.
So nirbandhe krsna-sambandhe. We should not give up anything. That is not Krsna consciousness. That is not advice of Lord Krsna in the Bhagavad-gita. He never says (to) Arjuna that "You give up this fighting and go to the Himalayas and sit down silently there to meditate." Never He advises. We are following that. As Krsna says, as Krsna advises to Arjuna, yuddhyasva mam anusmaran... So long you are in this material world, you have to fight because this material world is called avidya-karma-samjna anya trtiya saktir isyate. This energy of the Supreme Personality of Godhead, material energy, it is called avidya-karma-samjna. Here the position is everyone is ignorant and he has to work for his maintenance. Even a small ant which requires a grain of sugar, he has to work also very hard. And the elephant who eats hundred pounds at a time, he has also to work. Even a rich man, he has also to work, and a very poor man, he has also to work. Therefore this material energy is called avidya-karma-samjna anya. So our Krsna consciousness philosophy is that we have to work, but we should work for the best bargain. That is our philosophy. And that is taught in Bhagavad-gita. There are, according to Vedanta philosophy, there are five kinds of interest, or arthas, pancartha. What is that? God, first of all to know what is God. Next, to understand what is jiva, or the living entity. Then, what is this material nature, or what is that spiritual nature. Isvara, jiva, prakrti. And then time—what is the time factor, past, present, and future. And then there is karma, activities. These five things, primary principles of philosophical speculation or philosophical understanding, are very clearly stated in the Bhagavad-gita: isvara, jiva, prakrti, kala, and activities. So out of these five, isvara, the Lord, the jiva, the living entities, the nature, prakrti, and the time factor, as well as the..., they are eternal. They are not temporary. But the material energy is temporary. Actually, what is the difference between material energy and spiritual energy? The difference is material energy, the consciousness is different, and in the spiritual energy, the consciousness is Krsna. That is the difference. Just like the sky. The sky is one, but when there is cloud, it is called clouded sky. The sky is the same. The clouded sky is not different from the original sky, but the cloud has come and has covered the sun. Not the sun. It is not the actual term. The cloud has covered my eyes. The cloud cannot cover the sun. The sun is fourteen hundred times..., fourteen hundred thousands of times bigger than this earth. Now, how a cloud spreading over, say, one hundred miles or two hundred miles can cover the sun? It is not possible. It covers the eyes of us who are within one hundred and two hundred miles. So as the cloudy sky is not different from the original sky, it is simply covered, similarly, this material world is not different from the spiritual world, but it is simply covered. In ignorance we forget Krsna. That's all. The forgetfulness is compared with the cloud. That is stated in simple Bengali poetry:
As soon as we forget Krsna... Because we are eternally part and parcel of Krsna, there cannot be any separation. There cannot be any separation between us and Krsna because we are eternally related. But a cloudy thing, which is called forgetfulness, that comes between us and we cannot see, we cannot understand Krsna. That is diffi... Naham prakasah sarvasya yoga-maya samavrtah [Bg. 7.25]. You will find in the Bhagavad-gita that "I am not visible to everyone. Because yogamaya, there is a curtain between Me and the material world, which is called yogamaya." So this Krsna consciousness movement, or devotional movement, is a process by which we can move that curtain and we can see Krsna face to face. This is the process.
So prapancika. Therefore Rupa Gosvami says the process is anasaktasya visayan yatharham upayunjatah. You... We should be unattached to the material necessities of life. It is not that we shall neglect this body. Because a body is vehicle for understanding. So we cannot neglect it. Just like you take care of your car. You ride on your car. For business you go from one place to another. So you have to keep it fit so that it can move very nicely, it can carry out your order. Similarly, there is no necessity of neglecting this body. As it is stated in the Bhagavad-gita, yuktahara viharasya yogo bhavati siddhi. We do not say that "You don't eat," but we say that "You eat Krsna prasada, bhagavat-prasada." You satisfy your tongue. You do not starve, but you satisfy your tongue by the foodstuff which is offered to Krsna. That is our proposal. We do not say that "You don't sleep," but we say, "Yes, you sleep. But sleep as much as possible so that to keep your body fit." We do not say that "You don't have sex life." But you have, have it. Just like in this association you'll find my disciples. Out of them, there are many grhasthas. So there is no check that the woman and man should not mix. No. But they should mix together for producing Krsna conscious children. You have seen the sample of one Krsna conscious child. She's always dancing and she's always jolly. She's always jolly, chanting Hare Krsna.
So in this way, Krsna consciousness movement is to Krsnize everything favorably. That is called saranagati. Just like Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. That does not mean that it was told to Arjuna... So Arjuna did not give up his profession as a fighter, but he submitted to Krsna. He Krsnized the fighting principle. He fought for Krsna, not that he gave up fighting. In the beginning of Bhagavad-gita he was a fighter, soldier. And at the end of his understanding Bhagavad-gita he remained a fighter and a soldier, but his consciousness was changed. That is the difference. Similarly, the activities of this material world which is going on, we do not say like the Mayavada philosophers, that brahma satya jagan mithya. According to the leader of Mayavada philosophers, Sripada Sankaracarya, his perfection of life begins when one takes to sannyasa. The Sankaracarya philosophers, they do not admit anyone as realized soul unless he has accepted sannyasa. But Vaisnava philosophy is not like that. Vaisnava philosophy is that you may remain in any condition of life—it doesn't matter—but you become Krsna conscious. That's all.
That is the direction by Srila Rupa Gosvami. Iha yasya harer dasye. One who is always anxious to serve the Supreme Lord... Because my natural constitutional position is to serve Krsna. And because I am covered by the ignorance injected by the maya, I am thinking, "I am servant of this, servant of my country, servant of my society, servant of my body." If not, "I am servant of my dog, of my cat." So that is my position. But actually I am servant of Krsna. As I am thinking at present moment, "I am servant of this, servant of that," we have to give up this servant, servitorship or servitude, and we have to turn our face toward Krsna. That is perfection of life. Iha yasya harer dasye. Jivan muktah sa ucyate. Nikhilasv apy avasthasu. That is the direction of Rupa Gosvami, that it doesn't matter in what condition of life you are now. You may be an Indian, you may be a European, you may be American, you may be Hindu, you may be Christian, you may be Muhammadan, but you should think that you are eternal servant of God, or Krsna. "Krsna" is the right terminology what we mean by God. So that consciousness will save you. And that consciousness will make my life, this human form of life, perfect. Rupa Gosvami says, anasaktasya visayan yatharham upayunjatah, nirbandhe krsna-sambandhe. The same thing, the same philosophy, as I have already explained, that there is no restriction in accepting the bodily necessities of life, but you accept so much only as it will help you to advance in Krsna consciousness. Don't take less, don't take much. Accept properly. That is the law of nature. Nature does not allow you to take more or less. Just like salt. Salt is an ingredient which you want very badly in every, I mean to say, morsel of foodstuff. But if you take more salt, it will spoil the foodstuff, and if you take less, then it will not be tasteful. So you have to take salt simply as much as you require, neither more nor less.
So our main business should be how to improve in Krsna consciousness. So far other things are required, bodily necessities, that is recommended by Rupa Gosvami, anasaktasya: "Don't be attached." Don't take food, don't eat simply for satisfying your palate. That is called sense enjoyment. But you, just to keep yourself fit, just to keep your body fit for giving service to the Lord, you can eat Krsna prasada. And so far Krsna prasada is concerned, it is not very bad; it is very good. We offer... Of course, those who are followers of Vedic principles of life, they know how nice foodstuff can be offered to Krsna. There are hundreds and thousands of varieties of fruits. There is nice grains also, there is nice milk also, there is sugar also. So you can prepare nice foodstuff on these ingredients which are considered sattvika, sattvikahara. Fruits, grains, vegetables, and sugar, rice, wheat, they are considered as sattvikahara. So you can prepare. Krsna also says that patram puspam phalam toyam yo me bhaktya prayacchati [Bg. 9.26]. Krsna is the Supreme Lord. He can eat everything. Just like we have evidences from His life, sometimes He ate fire. Blazing fire in the forest, He ate up. So He can eat everything because He is God. He has got the potency of accepting anything. That is a different thing. But when He demands from His devotees, He says, patram puspam phalam toyam. So we have satisfy Him from these groups. Patram puspam means vegetables, fruits, grains; and toyam, water or milk, like that. And you partake the prasada.
Sometimes I am questioned in European countries that "What is the difference between patram puspam? That is also eatables. They are also vegetables. They have got life. Why do you ask us not to eat meat because they are living beings?" So answer is that it is not the question of living being. Every living being has to eat another living being. That is the law of nature. Jivo jivasya jivanam. Those who have got hands, they are eating the legless. Just like the vegetables. Just like cows, goats, or other animals, they are eating grass. The grass is also a living entity, but it has no legs. It is being eaten up by another animal which has got legs. Similarly, we are also a kind of animal with hands. We are eating another animal which has no hands. Similarly, those who are strong, even in animal kingdom or vegetable kingdom, those who are strong, they are eating the less strong. In this way the whole world is maintained by one animal is eating another animal or one living entity is eating another living entity. That is the law of nature. Jivo jivasya jivanam. So you (we) are not interfering with the right of the living entities. A tiger has got the right to eat another animal. So we are not going to preach amongst the tigers that "You become vegetarian" or "You become Krsna conscious." That is not our business. Our business is that we are inducing, we are entreating, we are requesting people that "You take Krsna prasada." That is our business. To become vegetarian or nonvegetarian is not very big business. We do not admit that vegetarians are very much pious and nonvegetarians are not pious. No. Not like that. We say that everyone is impious who is not taking foodstuff offered to Krsna. That is our view. Anyone. That is stated by Krsna. Yajna-sistasinah santo mucyante sarva-kilbisaih: "Anyone who is eating foodstuff offered to Yajna, to Visnu or Krsna, he is diminishing his volumes of sinful life." Bhunjate te tv agham papa ye pacanty atma-karanat: [Bg. 3.13] "And anyone who is cooking for himself, not for Krsna, then he is simply eating a lump of sinful life." It doesn't matter whether he is vegetarian or nonvegetarian. This is the philosophy of Krsna consciousness. We have to eat what is offered to Krsna. Yajna-sistasinah santo mucyante sarva. Yajnarthe karmano 'nyatra loko 'yam karma-bandhanah [Bg. 3.9]. If you simply work for Krsna... That is called karma-yoga. One who is working simply for Krsna, he is karma-yogi. You have got tendency to work. You have got tendency to flourish yourself by advancing industrialism. That's nice. You go on, do it. We don't forbid it. But do it for Krsna. Make Krsna center. That is the whole teachings of Bhagavad-gita. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. You offer... Kurusva tad mad-arpanam. Yat karosi. "Whatever you do, it doesn't matter. Whatever you eat," yat karosi yaj juhosi, "whatever you sacrifice, whatever you give in charity, give unto Me." Kurusva tat mad-arpanam. This is Krsna consciousness.
So this Krsna consciousness movement is to educate people how to live in spiritual atmosphere, and then there will be peace and prosperity. Unless one is in spiritual life... Because factually we are spiritual entities. Mamaivamsah. We are part and parcel of Krsna. Krsna is the whole spirit, and we are His part and parcel. Just like a machine and there is small screw, a part of the machine. The screw, although it has no value, but because it is a part of the machine, big machine, if that screw is missing, you will have to purchase at any price. It has got value. The same screw, when it is without the machine, it has no value because it is only a small particle of the machine. Similarly, when we are out of the atmosphere, we are out of Krsna atmosphere... There are many examples. Just like a fire and the sparks of the fire. They are of the same quality. If the sparks of the fire falls on your cloth, it will immediately burn. But the sparks of the fire and the whole fire is different in quantity. But in quality the sparks of the fire is as good as the fire. There are many examples. You can understand what is our relationship with Krsna or God. We are small. We are atomic small, and Krsna is unlimitedly great. That is the difference. Otherwise, so far quality is concerned, Krsna and ourself, the same. As the part and parcel of Krsna, if we live always with Krsna, then we are in spiritual life. If we always live in Krsna consciousness, then in spite of our living in this material world we are called jivan mukta, "liberated in this material condition." Jivan mukta. He has got to die and take liberation. Even in this life he is liberated. That is also confirmed in the Bhagavad-gita:
mam ca 'vyabhicarini-
bhakti-yogena yah sevate
sa gunan samatityaitan
He is already Brahman realized. Krsna says, "Anyone who is engaged in My devotional service, avyabhicarini, without any deviation, twenty-four hours..." We are teaching these boys and girls... This function is meant for engaging them there twenty-four hours in Krsna's business. They are going to outside for securing advertisement. It may seem equal that another man has got to secure advertisement and they have also got securing advertisement, but there is gulf of difference. They have gone for Krsna, and others, they have gone for sense gratification. That is the difference. In this way you can mold your life in Krsna consciousness, twenty-four hours engaged in Krsna consciousness, and you live in brahma-bhutah. You haven't got to try for becoming brahma-bhutah or you have to realize Brahman separately. You are already in brahma-bhutah stage. Sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. Brahma-bhutah prasannatma na socati na kanksati [Bg. 18.54]. These statements are in the Bhagavad-gita.
So in the Bhagavad-gita it is taught what is God, what is nature of God and who is God, and what are these living entities, we living entities, and what is our relationship. These things are taught in the Bhagavad-gita. We have to find out. Krsna, the Supreme Personality of Godhead, He says,
aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
So Krsna is the origin of everything. Aham sarvasya prabhavah. Sarvasya means including all other demigods. Even Brahma, Lord Siva, and even Visnu, they are emanations from Krsna. We have got in the Vedic literature how Krsna is the original person. Therefore Arjuna accepted, param brahma param dhama pavitram paramam bhavan [Bg. 10.12]. And the Gosvamis, the Six Gosvamis, they have analyzed Krsna's characteristics, Narayana's characteristics, Lord Siva's characteristics, Lord Brahma's characteristics. They have analyzed very scrutinizingly everything and they have found it that Krsna is cent percent God. Narayana is ninety-six percent God, Lord Siva is eighty-four percent God, Lord Brahma is eighty-seven percent God. Of course, those who have studied Vedic literature, especially the book named Bhakti-rasamrta sindhu which we have translated into English, Nectar of Devotion or The Science of Devotion... So you have to learn from the Vedic literatures what is God, what are the living entities, what is their relationship, what is our ultimate goal of life. But everything is very nicely and concise form is stated in the Bhagavad-gita. But we have to study Bhagavad-gita as it is, I mean to say, directed. Not according to the whimsical commentators. Nothing should be studied which is against the principles of bhakti-yoga mentioned in the Bhagavad-gita. As I have told you yesterday, Krsna said to Arjuna, bhakto 'si priyo 'si me [Bg. 4.3]. "Because you are My pure devotee, because you are My friend, dear friend, therefore I am speaking to you Bhagavad-gita, which is very mysterious." And that mystery is very nice. So in order to understand Bhagavad-gita we have to learn it from the devotees. That is also not very difficult. It is not necessary that you have to find out a devotee. The devotee is already there, Arjuna. And if you simply follow the footsteps of Arjuna, if you simply try to understand Bhagavad-gita as Arjuna understood, then your study of Bhagavad-gita is complete. That is not difficult.
So as Arjuna said that param brahma param dhama pavitram paramam bhavan: [Bg. 10.12] "You are the Supreme Personality." Sasvatam purusa. He is accepted purusa. Purusa, the Supreme Lord, purusa; the bhokta, the enjoyer. And He's parambrahman and pavitra, uncontaminated. Pavitra means uncontaminated by the material nature. Paramam bhavan. And He is the rest of everything. Krsna also says,
So everything is there. Krsna says that "I am spread all over the world, all over the universe," avyakta-murtina, "in My impersonal form. But everything is resting upon Me, but I am not there." These contradictory terms, how it is satisfied, how it is mitigated, we have to learn from a person who knows Krsna. Not from others. Therefore Sri Caitanya Mahaprabhu recommended one brahmana who went to see Him by writing some books and they were not in order. His secretary, Svarupa Damodara Gosvami, disqualified, that "These books are not written the right order." He was surprised. He was supposed to be a great scholar of Srimad-Bhagavatam, but Svarupa Gosvami nullified him that "You do not know anything." Then he advised him, because that person was very submissive, he advised him that bhagavata paro diya bhagavata sthane: "Just try to understand Bhagavata from the person bhagavata." Person bhagavata. There are two kinds of bhagavatas. One is book bhagavata, and there is another bhagavata, who is person bhagavata. Bhagavata means in relationship with Bhagavan. To those who have dedicated their life... One who has dedicated his life only for the service of the Lord, Bhagavan, he is called bhagavata.
So if we want to learn some specific subject we have to accept a proper authority or a bona fide teacher. Similarly if we want to learn the science of God, we have to approach a person who knows the science. Not that a casual person takes one Bhagavad-gita and writes his comment and it goes on for some ulterior purpose. In that way you cannot understand Bhagavad-gita. And Bhagavan, Krsna, as it is stated in the Bhagavad-gita, isvarah sarva-bhutanam hrd-dese 'rjuna tisthati [Bg. 18.61]. He is situated in everyone's heart. So as soon as you are actually a devotee... He is everyone's heart but He is silent. But as soon as one is devotee, one is inclined to serve Krsna, at that time He gives him intelligence. He does not give intelligence... He gives others intelligence in a different way, as we want. Everyone, because we are free, so as we want. Because without sanction of Krsna, we cannot do anything. Therefore one has to take sanction from Krsna for doing anything. So for others He gives sanction, "All right. You do it." Because He will see. Krsna does not say that you do it because He perceives that I must do it. So Krsna gives the sanction. That is one sanction. But there is another sanction, as it is stated in the Bhagavad-gita. That is sanction for the devotees. Tesam satata-yuktanam bhajatam priti-purvakam [Bg. 10.10]. Tesam. "For those who are twenty-four hours engaged in My service." Satata-yukta. Satata means always, without any deviation. Simply in Krsna consciousness, thinking everything in Krsna consciousness. He is seeing one flower. You'll be surprised... This little girl, the other day we were walking in hanging gardens, and this little girl, as soon as she saw some flower, immediately she expressed her opinion that these flowers should be taken and made into garland for Krsna. This is Krsna consciousness. She is being taught from the very beginning of her life how to become Krsna conscious. So it is not difficult. It depends only on training. Even in this old age, and especially in this age this method is very simple. Simply we have to agree to accept it. That's all. Otherwise Krsna consciousness is the simplest form of self-realization and advancement in spiritual life.
So Krsna, as I was talking, that Krsna is sitting in everyone's heart. And as soon as one is inclined to serve Him, He is also ready to respond immediately. Tesam satata-yuktanam bhajatam priti-purvakam [Bg. 10.10]. One who is engaged twenty-four hours in His service, in Krsna's service, bhajatam priti-purvakam , not as a matter of routine... Of course, we have to begin as a matter of routine. But when you develop gradually love for Him, that is called priti. Just like this Deity worship. Our students, first of all they are engaged in a matter of duty of devotional service. Sravanam kirtanam visnoh smaranam pada-sevanam arcanam [SB 7.5.23]. This is called arcanam. But by worshiping the Deity he feels an attachment for service. That is natural. Tathasakti. It is called asakti. It will develop if you begin Krsna consciousness at your home. Then you will feel at a certain stage an attachment for Krsna. Asakti. Adau sraddha tato sadhu-sanga.
These are the different stage. Now you are coming in this Krsna consciousness movement. This is called sraddha, a little faith. And if you increase that faith... How it can be increased? By association with devotees. Adau sraddha tatah sadhu-sanga [Cc. Madhya 23.14-15]. Sadhu means devotees. It is stated in the Bhagavad-gita, api cet su-duracaro bhajate mam ananya-bhak, sadhur eva sa mantavyah [Bg. 9.30]. Even these boys, these European and American boys, you do not find they are correct to the principle, still they are sadhu because they have engaged themselves in Krsna consciousness. Sadhur eva sa mantavyah. Even though you find cause, because they have forefather, their fathers, they did not teach anything. They are learning new. So even you find some fault in their activities, don't think that they are not sadhus. Krsna said, api cet su-duracaro bhajate mam ananya-bhak, sadhur eva sa mantavyah [Bg. 9.30]. Sadhu. Sadhu means those who are devotees.
So the symptom of a devotee is always engaged in Krsna consciousness. And Krsna is sitting in everyone's heart. As soon as He sees that "This particular living entity is very much interested in Me," tesam satata-yuktanam bhajatam priti-purvakam dadami buddhi-yogam tam [Bg. 10.10]. Immediately dictate from within that "You do like this, you do like that." What is that dictation? Yena mam upayanti te. That dictation is favorable for advancing towards Krsna. That dictation is favorable to advance towards Krsna. Why does He say...., why does He do like that? That is His special favor. That is also stated in the Bhagavad-gita:
aham ajnana-jam tamah
This is Krsna's business. Responsive cooperation. As you advance, as you try to serve Krsna sincerely, sevonmukhe ji jihvadau svayam eva sphuraty adah. We cannot realize Krsna or God by mental speculation or by material advancement. We have to render service to Krsna. Then Krsna will be pleased and He will give you dictation from within how we can make advance in Krsna consciousness. And that is the successful life of human form of existence.
Thank you very much. (end)
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