Therefore Sridhara Swami says, avisayatvac ca tasya ity aha, gobhir indriyair na cittena: "Because the subject matter is not for them, however they may exercise their senses, gobhih..." Go means indra (indriya). Simply by exercising... Just like there are so many yogis. They exercise their senses onlyyama, niyama, pranayamasenses. But it is not their subject matter to understand God. They may show some jugglery or some gymnastic, wonderful, or they may get some material perfection, anima... The eight kinds of perfection in yoga system... One can become very small. Just like there was a trailinga swami in Benares. He was staying naked on the street, and the police objected, and he was put into police custody. He again came out. That means people became more devoted to him. But still... This is a perfection by the gymnastic of yoga process, but that does not mean he knows God. That does not mean. There was another yogi in Benares. Anyone who would come to him, immediately in a pot he will present two rasagulla. And after eating two rasagulla, the man will be captivated, and big man, manager of bank and this and that, and they... They become captivated. He does not know "What he has given me? Two rasagulla. Say, two annas, or four annas at most." So, but they become captivated: "Oh, here is a yogi. He can manufacture immediately." In Calcutta I was passing in a street, Cornwallis Street, and there was some crowd, and I entered that crowd, long ago, when I was young man. So I saw that he was a Muhammadan (indistinct). He was giving everyone some pieces of grass, straw. So he gave me one. So I saw it is raisin, kismis. You see? So I immediate threw it away and went away. So some yogi can show. He'll press his beads, and there milk will come. So there are so many yogic fantasies. But that does not mean that he knows God. Or a great philosopher like Dr. Radhakrishnan, that does not mean he knows God.

Therefore Brahma-samhita says, advaitam acyutam anadim ananta-rupam adyam purana-purusam nava-yauvanam ca vedesu durlabha [Bs. 5.33]. Simply by Vedic knowledge it is very difficult to understand what is Govinda. Vedesu durlabha adurlabha atma-bhaktau: "But He is available from His pure devotees." So here the same thing is stated by Yamaraja. Yam vai na gobhir manasasubhir va hrda gira vasu-bhrto vicaksate. So atmanam jivanam atmanam drastaram yam akrtayah rupani caksur yatha karma-bhutam na jananti tatah param akrtinam prakasakam na hi pramata-pramanasya visaya iti. Bhala. So our bhakti process is not to try to see God personally. Just like the karmis, they challenge, "If we can see eye to eye, God?" No. That is not our process. Our process is different. Just like Caitanya Mahaprabhu teaches us, aslisya va pada-ratam pinastu mam marma-hatam karotu va adarsanan [Cc. Antya 20.47]. Every devotee likes to see, but Caitanya Mahaprabhu teaches that "Even if You make me broken-hearted, not being seen for life or perpetually, it doesn't matter. Still, You are my worshipable Lord." That is pure devotee. Just like there is a song, "My dear Lord, please appear before me, dancing with Your flute." This is not devotion. This is not devotion. People may think, "Oh, how great devotee he is, asking Krsna to come before him dancing." That means ordering Krsna. A devotee does not order anything or ask anything from Krsna, but he loves only. That is the pure love. That is the teaching of Lord Caitanya. Aslisya va pada-ratam pinastu mam: [Cc. Antya 20.47] "Either You embrace me or You trample down, You give me all kinds of miserable life and You break my heart, not being seen by me..." This is Caitanya Mahaprabhu's prayer in His ecstasy of Radharani.

So that is wanted. So we should not try to see God. Then we'll be baffled. Sometimes if, trying, trying, if I baffledI cannot seethen I'll conclude, "There is no God. If there was God, I prayed so much and He did not appear before me. Oh, this... It is all humbug." You see? So pure devotion means anyabhilasita-sunyam [Brs. 1.1.11], without any desire. Simply one desire, that "How I shall be able to satisfy Krsna?" That registered... Where is Mr. Singh? He was saying that "I shall do my duty, and I do not want to know whether Krsna is pleased or not pleased." This is not bhakti. This is not bhakti. Bhakti means the bhakta's only business is to understand whether Krsna is pleased by my activity. That is bhakta's business. But because they have no relationship with God, they are puzzled that "How I shall understand whether Krsna is pleased or not?" They are puzzled. That answer is given by Visvanatha Cakravarti, yasya prasadad bhagavat-prasadah: ** "If you please the representative of Krsna, guru, then He is pleased." Yasya prasadad bhagavat... Otherwise you cannot understand whether Krsna is pleased or not. You can understand also, because if you follow the Krsna's instructions... Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. If one is completely surrendered to Krsna and he has no other business than to serve Him, then he can understand that "I am now... Even if I do not understand whether Krsna is pleased or not, by the formula I can understand that because I am fully surrenderedI have no other businessthen Krsna must be pleased." That is the... And practical.

Krsna appears in two ways. He appears as antaryami, the Supersoul within himself, within oneself, and He appears as the spiritual master, externally. Caitya-guru and diksa-guru. Caitya-guru... As caitya-guru, as the supreme spiritual master, He is in everyone's heart. And His representative... In order to help externally the sincere person, He sends the spiritual master. Therefore the spiritual master from outside and the caitya-guru from inside, they are helping. The Supreme Personality is helping a devotee, a real, serious devotee two ways: from within, from without. The Caitanya-caritamrta therefore says that krsnera prakasa, manifestation of Krsna, a spiritual master. And Visvanatha Cakravarti Thakura says, yasya prasadad bhagavat-prasado yasya aprasadad na gatih kuto 'pi: ** "If I can satisfy my spiritual master, then I understand that Krsna is satisfied. And if I cannot satisfy my spiritual master, then I have no other way to approach Krsna." These songs we sing every day. So my Guru Maharaja used to say that "Instead of seeing Krsna, you serve so faithfully that Krsna will see you." That should be the process. Krsna is omnipresent. He can see you, He can understand you, what are doing. So we have to execute devotional service in such a faithful way that Krsna will see us. Then you will be successful. "Don't try to see Krsna. Try to become seen by Krsna." That was my Guru Maharaja's instruction. Caksur yathaiva krtayaiva antah-param. Tasyatma-tantrasya harer ahisituh parasya mayadhipater mahatmanah. Evam bhutah paramesvarah mad-anyad astiti.

Now, Yamaraja says that "I have got a master like that." The Yamaraja has anubhuti. Therefore he describes what is the nature, characteristics, of his master. Yamaraja also does not say that "I have seen my master." But he still accepts that there is a master. "I am not all in all." Never said... In these slokas we do not find anywhere Yamaraja says that "I have seen Him." It is very common thing. Now the government is going on. Not that everyone has seen the president or the king, but still, the government is so nicely managed that everyone knows that there is an executive head. So there is no question of this villainy that "There is no God. I do not believe in God. God is dead," or "Everyone is God." Not like that.

So there is no question of impersonalism. This oneness with God and the living entity, these are the oneness, that they attain the same quality, the same characteristics, the same feature of the body. That is oneness. Not that they have no individuality. God has got individuality and His devotees or the living entities, even though not devotees, nondevotees, everyone has got individuality. That is confirmed in the Bhagavad-gita. Krsna says that "I, you, and all these persons who have assembled here in the Battle of Kuruksetra, they existed in the past, they are existing at the present moment, and they will continue to exist in the future." Now, where is the question of mixing together? They existed as they are existing now, and at the present moment they are existing as individuals, and in the past, they also existed as individuals, and the future, they will continue to exist as individuals. So there is no question of losing the individuality. That's a theory only. No living entity loses his individuality even after liberation. They try to keep mixed up with others. Just like the sunshine is a combination of molecular parts, something shining. Is it not? Similarly, brahmajyoti is combination of the individual parts and parcels of God. But without individual activity they cannot stay in the brahmajyoti for long. Because everyone wants some individual activity. Just like we are sitting together now. After some hour, every one of us will feel what is our individual... Everyone will be engaged in his individual activity. Therefore, according to Bhagavat-siddhanta, aruhya krcchrena param padam tatah patanti [SB 10.2.32]. The individual soul who simply tries to merge into the effulgence, Brahman effulgence... That position is attained after many, many years' austerity and penances. Aruhya krcchrena. Krcchrena means with great trouble and difficulty one is elevated to that position, merging into the impersonal brahmajyoti. Aruhya krcchrena param padam [SB 10.2.32]. That is called param padam. But again says, patanty adhah: "But they still, again they are prone to fall down." Why they fall down? Anadrta-yusmad-anghrayah: "Because they do not care for Your lotus feet."

That has been practically experienced. In our country many many, very, very big swamis, they attain perfection and realize that he is Brahman. But after a time again comes down to this material field of worker, opening hospital, schools. So these Mayavadi sannyasis, they say that the world is false. Brahma satyam jagan mithya. So if the world is false, then why they come down to open schools and colleges and hospitals? That means they could not stay in the Brahman atmosphere for want of activity. Therefore this devotional service is Brahman activity. One can stay. Without this Brahman activity, even one is elevated to the Brahman position, he falls down. Aruhya krcchrena param padam tatah patanty adho anadrta-yusmad-anghrayah [SB 10.2.32]. They are not very much inclined or decline practically to accept this devotional service. The Mayavadis, they say this devotional service, this arcana-sravanam kirtanam visnoh smaranam pada-sevanam [SB 7.5.23]they take it as a means to merge into the Brahman effulgence. They do not understand that this is the perpetual engagement of a devotee. Nitya-yukta upasate. In the Bhagavad-gita it is said that devotees, they are eternally engaged in devotional service. Eternally means after liberation, not that after liberation the whole thing is changed. No. The process is so transcendental that the devotees, they are serving the Supreme Personality of Godhead, even when he is conditioned... A devotee is not conditioned. Even accepting he is conditioned, but his engagement in the liberation stage does not change. The same condition goes on, the same worshiping, his chanting.

So these, I mean to say, assistants and associates of Visnu, Visnuduta, it is stated, Yamaraja says... Yamaraja is Mahajana, therefore we have to accept. Mahajano yena gatah sa panthah [Cc. Madhya 17.186]. The Yamaraja says that bhutani visnoh sura-pujitani durdarsa-lingani mahadbhutani. Durdarsa. It is very difficult to find out them, because in our experience within this material world, perhaps only Brahma has four hands, and Visnu has four hands, and sometimes Lord Siva has also four hands because they are biggest of all the demigods. But ordinary living entities, hardly one can find out a person with four hands. Therefore it is said here, durdarsa lingani: "They are very rarely to be seen." But mahadbhutani: "They are wonderful." Mahadbhutani. Raksanti tad-bhaktimatah parebhyo. And what is their business? The business is raksanti tad-bhakta. "Their business is to give protection to the devotees of the Lord." Raksanti tad-bhakta matah parebhyo. Just like Ajamila was attacked by the Yamadutas. Immediately they came and protected. Parebhyo. Raksanti tad-bhaktimatah parebhyo mattas ca martyan atha sarvatas ca: "And they give protection from my jurisdiction. I may be sometimes mistaken to go to a person who is completely a devotee. Therefore they are required, 'No, you cannot come here.' " These things are stated.

Just like Prahlada Maharaja. He was a five-years'-old boy only, child. His father became enemy because the only disqualification Prahlada Maharaja had, that he was a great devotee. His father became enemy, what to speak of others? Therefore Caitanya Mahaprabhu has said, taror api sahisnuna. You will have many enemies, many envious persons, when you become pure devotee, but you should tolerate. Taror api sahisnuna. Be tolerant just like a tree and be humble just like a grass. Trnad api sunicena taror api sahisnuna. Don't be afraid of our enemies because Krsna will protect you, but in order to stop more misunderstanding, better become tolerant, as Caitanya Mahaprabhu says that... Envious persons, automatically... Just like Caitanya Mahaprabhu's time, Srivasa. Srivasa was chanting Hare Krsna mantra, and his neighborers became enemies. They wanted to insult him in so many ways. These are described in the Caitanya-caritamrta. So that is natural. But we should always remember that "Let there be enemies. Let there be envious persons. I will be protected by Krsna and His associates." And even I am not so accustomed, so I should learn to tolerate.

That's all. Thank you very much. (Hindi) So any other questions?