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The Nectar of Devotion
Bombay, January 1, 1973
Pradyumna: (reading:) Nectar of Devotion. "This eternal engagement in bhakti-rasa can be understood by a serious student upon studying The Nectar of Devotion. Adoption of bhakti-rasa, or Krsna consciousness, will immediately bring one to an auspicious life free from anxieties and will bless one with transcendental existence, thus minimizing the value of liberation. Bhakti-rasa itself is sufficient to bring a feeling of liberation because it attracts the attention of the Supreme Lord, Krsna. Generally, neophyte devotees are anxious to see Krsna, or God, but God cannot be seen or known by our present materially blunt senses. 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."
Prabhupada: Yes. The process of seeing God... Sevonmukhe hi jihvadau svayam eva sphuraty adhah. Atah sri-krsna-namadi na bhaved grahyam indriyaih [Cc. Madhya 17.136]]. Just like a person suffering from some disease, his eyesight is blocked. He has got the eyesight to see, but on account of some cataract disease, he cannot see. Similarly God is there, and I can see Him also. But the cataract of illusion is covering via media between God and me. Therefore in the Brahma-samhita it is said:
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami
That treatment is to invoke your dormant love for God. That is the treatment. We have got love for God. We want to love somebody, either man or woman, even animals. You'll find between the two dogs, there is love. They are jumping over one another, playing very nicely. Sometimes the mother dog is pretending to bite the cub, but it actually it is not biting.
So this loving propensity is there, living entity. Every living entity—it doesn't matter whether he is man or animal—the 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 servant—dasya-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?
Devotee: Outside... Next door...
Prabhupada: That's all right. No. Doesn't matter.
Devotee: Shut these doors.
Prabhupada: Therefore we have to invoke our love for Krsna. Then our loving propensities will be actually satisfied. Otherwise we'll be frustrated. Otherwise, we'll be frustrate... That is going on. We may admit or not admit, but this frustration of love affair is going on. So if we... That same thing we repose in Krsna. If I want to love my son, if I accept Krsna as my son... Just like Yasodamayi accepted. Krsna is the Supreme Personality of Godhead, but by devotional service, He agrees to become a son. Just like Yasodamayi and Nanda Maharaja, in their previous lives they underwent severe austerities, and their aim was that "We shall have a son like God, like Krsna." So after their performance of austerities for many thousands of years, when Krsna appeared before them, "What benediction you want?" so they proposed that "We want a son like You. Then we enter into family life. Otherwise not." So Krsna said that "Why shall I get a son like Me? I shall become your son." This is the fact. Therefore, although Krsna took His birth as the son and, sons of Devaki and Vasudeva, immediately ordered Vasudeva to transfer Him to Vrndavana to Yasoda. So the pleasure of having son was enjoyed by Yasoda and Nanda Maharaja, not Devaki and Vasudeva, although they really gave birth to... And when Krsna was grown up, then went to His real father, Vasudeva, and Devaki. So actually Krsna's crawling, Krsna's disturbing the mother, Krsna's stealing the butter, and so many things, as child does, reciprocates with the father and mother, parent, these lila was demonstrated in Vrndavana, although mother Yasoda and Vasudeva, I mean to say, Nanda Maharaja, they were foster father and mother.
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.
sri bhagavan uvaca
asvattham prahur avyayam
chandamsi yasya parnani
yas tam veda sa veda-vit
Pradyumna: "The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas."
Prabhupada: Yes. One who knows this tree, he knows the Vedas. That means the Vedas says, janmady asya yatah [SB 1.1.1]. That is the Vedanta-sutra. Wherefrom this material world is coming? That is Absolute Truth. The atheist class men, they cannot think that there is a cause. In the Sixteenth Chapter of the Bhagavad-gita: jagad ahur anisvara. Jagad ahur anisvara. What is that? Find out. Sixteenth Chapter. They say that this material cosmic manifestation, manifestation, this world is... Uh? Uh?
Pradyumna: Could we have the verse again?
Prabhupada: No, that is the last word. You find out, Sixteenth Chapter.
Prabhupada: No, no, no. In the beginning. Beginning, read, Sixteenth Chapter.
Prabhupada: Daivim. These are daivi sampada, spiritual qualifications. And what is the material qualification? Next?
dambo darpo 'bhimanas ca
krodhah parusyam eva ca
partha sampadam asurim
Prabhupada: Asurim. These are the asurim qualities. Read the translation.
Pradyumna: "Arrogance, pride, anger, conceit, harshness and ignorance; these qualities belong to those of demoniac nature, O son of Prtha."
Prabhupada: Yes. The first word, the most important thing is that ignorance. They do not know actually things as they are, but still they become leader. Andha yathandair upaniyamanam. Then what is their other qualities? Go on.
Prabhupada: Daivi sampad. If you acquire daivi sampad, then you become liberated from this material bondage. But if you acquire the asuric sampad, then you become entangled. Go on, next?
dvau bhuta-sargau loke 'smin
daiva asura eva ca
daivo vistarasah prokta
asuram partha me srnu
Prabhupada: Now Krsna says that there are two kinds of men, two classes of men. One class, daiva, or demigods, the other class, asura. So "I've spoken many things about the daivas. Now I shall speak about the symptoms of the asuras." What is the asuras?
Prabhupada: Now describe this.
Pradyumna: "Those who are demoniac do not know what is to be done and what is not be done."
Prabhupada: That is the first qualification of the demons. They do not know what is right doing and what is wrong doing. Suppose we, just like we restrict anyone who comes to our camp to become our student, we restrict that "You should not do this" or "You should do this." Anywhere, if you go to a physician, he'll say also that "You shall do this." Some "do's" and some "do not's." So the asuras, they do not know, because they have no direction, they do not know what are the "do's" and what are the "do not's." This is the first qualification of the asuras. They do not know. Because they do not like to take lesson from superior. They manufacture their own lesson. Then?
Prabhupada: Now... Then?
Prabhupada: Jagad ahur anisvaram [Bg. 16.8]. This is their first proposition. There is zero, asatyam. (pause) I, I... Asatyam apratistham te. They, they do not find out that there is a cause of this material manifestation. Without any cause. The materialistic scientists say, "There was a chunk, and..." What is that? Chunk theory? Come on. So that all of a sudden the chunk became disturbed and there was... And the creation came into existence. So jagad ahur anisvaram [Bg. 16.8]. "There is no God. There is no existence of God." Every religion says... The Christian religion also says, the Muhammadan religion says, the Hindu religion says that God created this cosmic manifestation or this material world. But the asuras will say, "There is no God. There is no creator." Jagad ahur anisvaram [Bg. 16.8]. Then?
Prabhupada: Aparaspara-sambhutam kim anyat kama-haitukam. Just like a man and woman accidentally unite and there is a child, similarly, there is no purpose. Somehow or other, the material energy came into existence, and therefore there is creation. This is their argument. This is asuric argument, or the demoniac argument. But the Vedas says, "No." Vedas says that janmady asya yatah [SB 1.1.1]. There is original. Absolute Truth, or God, is He from (whom) everything emanates. Janmady asya yatah [SB 1.1.1]. And that God must be sentient. He's not zero. Not zero. The sunyavadi. He has got brain. He's person. That is explained. The Vedanta-sutra says, janmady asya yatah [SB 1.1.1]. Now they, that Absolute Truth, from where everything is emanating, is discussed in the beginning of the Srimad-Bhagavatam. Therefore Bhagavatam is accepted as the real commentary on the Vedanta-sutra. Real commentary. Bhasyam brahma-sutranam **. Vedartha paribrmhitam. These are the statements. This is accepted by the acaryas. In the Gaudiya-sampradaya, therefore, the Gosvamis, they did not write any comment on the Vedanta-sutra although other acaryas like Ramanujacarya, Madhavacarya, they wrote commentaries on the Bhagavad, uh, Vedanta-sutra. But our Gosvamis, they did not write purposefully, because they accept that there is already natural perfect commentary written by the same author, Vyasadeva, the Srimad-Bhagavatam. Bhasyam brahma-sutranam **.
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:
angani yasya sakalendriya-vrtti-manti
pasyanti panti kalayanti ciram jaganti
govindam adi-purusam tam aham bhajami
Krsna, He can act anything with any limb, part of His body. Krsna can eat with His eyes, and Krsna can hear with His eyes. Krsna can cut by touching. These are there in the sastras. Just like Krsna, when, when entered Mathura, He asked the washerman of Kamsa to deliver some cloth, but he refused. So Krsna immediately cut off his head with His hand without any obstacle. So that is omnipotency. Angani yasya sakalendriya-vrtti-manti pasyanti panti kalayanti... [Bs. 5.32]. Just like we offer prasadam. We offer foodstuff to Krsna. Atheist class will say that "You have offered Krsna this foodstuff, but He has not eaten. It is there still lying." No. He does not see. He does not know that Krsna can eat simply by His glance, by seeing. He eats. Because He says in the Bhagavad-gita that patram puspam phalam toyam yo me bhaktya prayacchati tad aham asnami [Bg. 9.26]. Is He speaking lies? No. He eats, but we do not know His eating process. We compare Krsna as ourself. If one plate is given to me, I immediately devour the whole thing. But Krsna, He is complete. He can eat the complete; still it remains complete. Purnasya purnam adaya purnam eva avasisyate [Iso Invocation].
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,
na dhanam na janam na sundarim
kavitam va jagadisa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi
[Cc. Antya 20.29, Siksastaka 4]
This is devotee. Therefore devotee's called akama. They have no demand. They are satisfied in any condition of life. But they only pray to Krsna that his devotion to Krsna may not be disturbed. May not be disturbed. He doesn't want anything in exchange of his devotional service. That is pure devotion. Anyabhilasita-sunyam jnana-karmady anavrtam [Brs. 1.1.11]. When we engage ourself in this pure, unadulterated devotional service, then we qualify ourself to see God. So long we are not pure devotees... That is explained in the Bhagavad-gita: bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. And when that stage of bhakti comes in?
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
When one has (become) self-realized. Brahman, aham brahmasmi. So long we are identifying with this body, identifying with this material existence, bodily, bodily existence, that is animal life. That is not human life. A human being, if he exists in this bodily concept of life, he remains animal. But when he is advanced in knowledge, he understands that he is not this body; he's different from this body.
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:
ittham (satam) brahma-sukhanubhutya
dasyam gatanam para-daivatena
sakam vijahruh krta-punya-punjah
These cowherd boys who are playing with Krsna, they are not ordinary human being. They are very, very advanced in spiritual assets. Krta-punya-punjah. When they are... Just like you accumulate money. When you have got too much accumulation, ten crores of rupees, like that... When one's pious activities becomes accumulated in voluminous attitude, at that time, one is... That means when one is completely free from the material contamination, brahma-bhutah prasannatma na socati na kanksati samah sarvesu bhutesu [Bg. 18.54]. When one has, one is actually learned, panditah sama-darsinah. A devotee has no distinction between this living entity or that living entity.
This sama-darsinah, equality, cannot be possible in material vision. That is not possible. One must elevate himself to the spiritual platform. Then panditah sama-darsinah. That is after brahma-bhutah stage. Brahma bhutah prasannatma na socati na kanksati, samah sarvesu bhutesu [Bg. 18.54]. When one has attained this stage, then he can enter mad-bhaktim labhate param. That is, that is really bhakti's platform. That bhakti platform means elimination of all material contamination.
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,
abhira-sumbha yavanah khasadayah
ye 'nye ca papa yad-apasrayasrayah
sudhyanti (tasmai) prabhavisnave namah
Even born in kirata family, the aborigines... They, these, these names are of the candalas. They are not Aryans. Non-Aryans. So kirata-huna... In the Bhagavad-gita also Krsna says, mam hi partha vyapasritya ye 'pi syuh papa-yonayah [Bg. 9.32]. Papa-yoni. Striya sudra tatha vaisyas te 'pi yanti param gatim. Immediately. So the devotional service is so nice, practical, that simply if you take to this devotional service, immediately you become sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. Then we are describing how to become brahma-bhutah. So brahma-bhutah means,
mam ca avyabhicarini
bhakti-yogena yah sevate
sa gunan samatityaitan
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.
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