So this loving propensity is there, living entity. Every living entityit doesn't matter whether he is man or animalthe love is there. But at the present moment, it is being pervertedly reflected. Just like love between Krsna and mother Yasoda, that love is reflected here also between the mother and the child, the same love. Because unless there is love in the Absolute, there cannot be any exhibition of love in the relative world. The Vedanta-sutra says, janmady asya yatah [SB 1.1.1]. The, everything is emanating from the Absolute. So there is love. Just like Radha-Krsna love, Kisora-kisori, young Krsna, young Radharani. This love is pervertedly reflected in this material world which is in the name of love, but it is lust; therefore it is called perverted reflection. Lust because the, a young boy, a young girl mix together, they love together, but a slight disagreement, they separate. Why? Because that is not love. That is lust. The lust is going on in the name of love. But the reflection is from there. Therefore it is called maya. The same love between father and mother, father and son, vatsalya-rasa, madhurya-rasa, sakhya-rasa, friendship... Here, we have got friends, but a slight disagreement, we separate. Master and servantdasya-rasa. A servant is very faithful so long you pay. As soon as you stop payment, no more service. Finished.

Therefore it is to be understood that the love with Krsna in the platform of madhurya-rasa, vatsalya-rasa, sakhya-rasa, dasya-rasa, santa-rasa, that is the real platform, in the spiritual world. And because the love affairs are there in the Absolute, that is reflected in this relative world. And here is also the same love is there, but it is not very palatable. It is not without any fault. There are so many faults. Therefore real love can be reciprocated with Krsna. In the material world, there cannot be any real love. Therefore the real love cannot be appreciated with our, this material senses. Whatever we appreciate or experience by the material senses, that is not love, that is lust. Motive. There is some motive. One is friend of another person, very intimate friends, both of them have got some motive. As soon as the motive is frustrated, they separate. These things, we find. Even husband and wife, as soon as the sense gratification is disturbed, immediately there is divorce between husband and wife. So... (aside, in response to background noise:) What is this outside?

So everyone can have Krsna as his sons. Everyone can have Krsna as his friend. Everyone can have Krsna as his master. Dak, dasya-rasa, sakhya-rasa, madhurya-rasa. Even everyone can have Krsna as their paramour. These things are very difficult to understand, but these rasas... They are called rasas. Parakiya-rasa. The parakiya-rasa means just like a man or woman has got his husband or wife, but he has got love with others. That is called parakiya-rasa. That is most abominable in this material world, but that is most first-class thing in the spiritual world. Parakiya-rase yanha brajete pracara. So these things are very higher principles of spiritual life. But we can understand that whatever we are experiencing in this material world, that thing, in its pure form, is existing in the Supreme Absolute. That is the fact. Otherwise they cannot be manifested in this material... Just like on the bank of a tank, pond, there is a tree, and you find the tree just upverted. The upper portion of the tree has gone down. That is described in the Bhagavad-gita. Find out in the Fifteenth Chapter: urdhva-mulam adhah-sakham asvattham prahur avyayam [Bg. 15.1]. Find out this verse. This material world is the reflection, urdhva mulam. Generally the tree has got its root down, but the material world... So... It is described as a big banyan tree, but the root is upwards. Read it.

So Vedanta-sutra says, answer, the first aphorism is: athato brahma jijnasa. Brahman, the Absolute, that is the main business of the human life, to inquire about the Absolute Truth. Here everything is relative truth. I am the son of my father. My father is the son of his father. His father is the son of his father. You go on. Everything is relative. But who is the Absolute? Who is the Absolute? That inquiry is called Brahma-jijnasa. Who is the original father? Then if you go on searching like that, within this universe you'll find Lord Brahma is the origin. He's called, therefore, pitamaha, Lord Brahma. But if you still inquire further, who is the father of Brahma, then you come to Garbhodakasayi Visnu. From the Garbhodakasayi Visnu, from His abdomen, there sprouted a lotus flower, and (on) the lotus flower, Brahma was born. Therefore Brahma's another name is Svayambhur. He did not come out through the womb of his mother, although the mother was present. Kar..., Garbhodakasayi Visnu, we have seen the picture. Laksmiji is massaging the lotus feet of Visnu, and Brahma is sprouted from the abdomen. So this is called omnipotency. Generally we have got this idea that a child is born from the yoni, but here Krsna gives birth to a child without the help of His wife and from His abdomen. This is called omnipotency. We say, "God is omnipotent," but how God is omnipotent, that we do not know practically. Here is omnipotency. That is explained in the Brahma-samhita:

So in this way we have to understand Krsna from the sastra, from the Vedas. Then we shall understand Krsna. And once we understand Krsna, our life is successful. Janma karma me divyam yo janati tattvatah. Anyone who understands Krsna in truth, his life is perfect. Tyaktva deham punar janma naiti [Bg. 4.9]. The perfection of life is that after giving up this body, we shall not accept any more material body. That is perfection. The people do not know that. They think... People, the karmis, they think that "If we get a nice body in the heavenly planet, that is perfection of life." Svargaloka. And the jnanis, they think that "I am not this body; I am spirit soul. But somehow or other, if we finish my body, and merge into the Brahman effulgence, that is perfection of life." The yogis, they think that "We may keep this body, but with this body, if we can play some jugglery, magic, that is perfection of life." Sometimes we see somebody plays some jugglery, magic, little magic, not very nice magic... One cannot show greater magic than Krsna, because Krsna, when He was seven years old, He lifted the Govardhana Hill with little finger. So who can show this magic? There are so many imitation Gods, but if I ask him that "You just lift this one hundred kilo burden with your finger," it will be very difficult for him. You see.

So this kind of magic, or this kind of perfection, the devotees do not want. The devotees, they say... Just like Caitanya Mahaprabhu is teaching us,

That we are discussing in the Thirteenth Chapter of Bhagavad-gita: idam sariram ksetram iti abhidhiyate. Idam sariram. This sarira is field of activities. One should not identify with this body. So when one actually understands his spiritual position, that he's not this body, he's spirit soul, he's brahma-vatsu... It is not we become Brahman by meditation or by somebody. We are Brahman, but we have now forgotten. Jiva-bhuta. At the present moment, because I'm identifying with this body, I'm thinking, "I am American," "I am Indian, " "I am brahmana," "I am Vaisnava," "I am this or that." No. When we are actually brahma-bhutah, as explained by Caitanya Mahaprabhu, jivera svarupa haya nitya krsna dasa [Cc. Madhya 20.108-109]. Mamaivamso jiva-bhutah [Bg. 15.7]. That is self-realization. When we understand perfectly well that "I am eternal servant of God," servant... I'm not God; I'm servant of God. But one cannot be servant of God without becoming God. That they do not know, the Mayavadi philosophers. Servant... Just like if one becomes secretary or servant of a very big man, he's in the same position. He's sitting on the same place. He's eating the same way. He's in the same atmosphere. So everything is same. Simply the relationship is different. That's all. So when one goes to the spiritual world... Just like the cowherd boys, the gopis, they are on the same platform of Krsna. They do not think that "We are lesser than Krsna." The cowherds boy, they sometimes chastise Krsna. Krsna is obliged to take them on the shoulder. Sometimes. They do not know that Krsna is God, or "Krsna is greater than me." That is the position. Equality.

Therefore Sukadeva Gosvami said:

So one who becomes engaged immediately in pure devotional service, he immediately becomes liberated. Immediately. Without any distant time. Immediately. Tad ksanat sraddha bhavati, sraddha savanaya kalpate. Jiva Gosvami (says) that one who, even one is born in the lowest degree, sva-pacah, sraddha savanaya kalpate, he becomes immediately eligible for performing sacrifices. There are sastra evidences. And Sukadeva Gosvami says,

So this Krsna consciousness movement is so nice that we are trying to engage everyone in pure devotional service. Anyabhilasita-sunyam [Brs. 1.1.11]. Pure devotional service means to serve Krsna without any motive. That is pure. Without any motive. Anyabhilasita-sunyam jnana-karmady anavrtam [Cc. Madhya 19.167]. Not by rendering service to Krsna, if one aspires to become liberated. That is the jnani's aspiration. They want to merge into the existence of Brahman. Therefore pure devotional service should be uncontaminated with that jnana idea also. Jnana-karmady anavrtam [Cc. Madhya 19.167]. The karmis, they want to be promoted to the higher planetary systems, heavenly planet. The jnanis, they want to become liberated. The yogis, they want some mystic power. But a devotee should be free from all these things. No mystic power, no elevation to the heavenly planet, no merging into the exi... Never mind. What Krsna desires, that's all right. He does not dictate anything, or he desires anything. That is pure devotional service. So there are many sastric injunctions. Evam prasanna-mana... So long you have got demand, you cannot be happy. That is one thing. Either you demand to be elevated to the heavenly planet, or you demand to be one with the Brahman, these are demands. Or if you want some mystic power, these are all demands. So, so long you'll have demand, you'll never be happy. You'll never be happy. Therefore Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami says, bhukti-mukti-siddhi-kami sakali asanta. Asanta. Bhukti means the karmis, those who are demanding to, to be elevated in the heavenly planets, or higher planetary system for more, more elevated material happiness, they are called bhukti. Bhukti-kami-bhoga, enjoyment of the bodily concept of life. They are called bhukti-kami. Bhukti and mukti. Mukti means the jnanis, they want to be liberated from material bondage and merge into the existence of Brahman, Absolute. That is mukti. Bhukti, mukti and siddhi. And the yogis, they want siddhi, asta-siddhi. Anima, laghima. They can become more smaller than the smallest, bigger than the biggest. Prapti, isita vasita prakamya. There are eight kinds of siddhis the yogis can attain. But a devotee does not want all these things. He has no demand. These are the three demands: bhukti-mukti-siddhi. But devotee has no demand. That is the special qualification. Devotee never demands anything. Just like Dhruva Maharaja, as soon as appeared Krsna, he said: svamin krtartho 'smi varam na yace [Cc. Madhya 22.42]. "I don't say." So this is pure devotee. And as soon as you become pure devotee, then your love for Krsna becomes actual fact in the spiritual world, and you can associate with Krsna in conjugal love or as parent, or as friend, or as servant, in whatever... Or as trees or flower, as a water, as you desire. That is perfection of life. This is the perfection of bhakti.

Thank you very much. Hare Krsna. (end)