Śrīmad-Bhāgavatam 1.2.6 in Hindi – October 10, 1976, Aligarh

761010SB-Aligargh [62:28 Minutes]

Yesterday we discussed about this sloka. Paro-dharma. According to English dictionary, dharma is refered to as faith, a kind of faith, belief. Some say, we believe in Hindu dharma, some say, we believe in Muslim dharma, but dharmam tu saksad bhagavat-pranitam. [SB 6.3.19] Dharma is law given by the Supreme Personality of Godhead. Just like God has given this world, the sun, the moon, the sky and many other objects. So whether you believe or not believe the creation will remain. Similarly, whether you believe or not the real dharma will prevail. You cannot manufacture. That is not possible. Just like the laws of the king, whether you believe or not, you have to accept. If you say "I don't believe in that. I don't trust the ordinance." You don't do it. [chuckles] But if you act wrongly you will be punished. Similarly, Yamaraja has confirmed in the sixth canto,

Yamaraja is explaining this to his messegers when they could not bring Ajamila before Yamaraja. They knew that Yamaraja is Dharmaraja or the knower of religious principles, and this irreligious man has committed so much sinful activities and why was he pardoned? What happened? So they inquired about dharma. "Maharaja, what is dharma?" In reply to this Yamaraja had said, dharmam tu saksad bhagavat-pranitam [Bg 6.3.19] Whatever the Supreme Personality of Godhead orders that is dharma. dharmam tu saksad bhagavat-pranitam na vai vidur rsayaḥ, even the big, big sages don't know. dharmasya tattvam nihitam guhayam. [Mahabharata, Vana-parva 313.117].

Even the big, big sages, forget about you and me, big, big sages also do not know. And the big, big demigods like Brahma, lord Siva, Indra, Candra, Varuna and others, exalted demigods also do not know. Na siddha-mukhya, big, big, personalities who have attained perfection, the best of such personalities do not know also. Na siddha-mukhya asura, the demons and the human beings, none of them know it. kutas ca vidyadhara-caranadayaḥ, then how can the ordinary Vidyadharas and Caranas understand? The science of dharma is known to the Supreme Lord's representatives. Therefore sastra declares, dharmasya tattvam nihitam guhayam mahajano yena gataḥ sa panthaḥ [Mahabharata, Vana-parva 313.117]. The path of religion followed by the Mahajanas or exalted personalities, as they have demonstrated, that is dharma. And who are those Mahajanas, that is also revealed by him.

If a person somehow or other understands dharma, yam guhyam durbodham visuddham, it is very difficult to understand, durbodham yam jnatva, by knowing, what one achieves? Amrtam asnute. Then he is liberated from his present condition of dieing. Now our present condition is mortal. This body is already dead. So long the atma, the living entity, soul is within it the body functions. Actually it is a lump of matter. We are forced to accept it. Bhūtva bhūtva praliyate. [Bg 8.19]

We accept one body, live in it for a while and jump, "I have got this body, I got an Indian body. I got an American body" Similarly the dog is also thinking "I got a dog body." The monkey thinks "I got a monkey body." So, one who considers the body as self, know for certain that he is also like a dog and a monkey. Sa eva go-kharaḥ.

One who considers the body as self, this is going on all over the world, he is no better than a cow or an ass. Animal. Go means cow and kharaḥ means ass. Sa eva go-kharaḥ. Therefore a person who understands the actual dharma as it is stated here, guhyam visuddham [SB 6.3.21] Visuddha means it is not mundane. Anything material is impure. And because it is impure it gets lost. Whereas visuddha means, that which is not going to be lost. Atma or the spirit soul. Na hanyate hanyamane sarire. [Bg 2.20]

He is pure. The body is not pure. In order to purify the body one has to cultivate dharma. Therefore this dharma, varnasrama-dharma is called dharma. Brahmana, ksatriya, vaisya, sūdra, brahmacari, grhastha, vanaprastha, because we are now in an impure state and to regulate it or to become purified this division in human society is required. By giving up this system one continues to remain impure. He is not purified.

Therefore according to Vedic civilisation it is our primary duty to follow the varnasrama-dharma. One who does not understand varnasrama principles and does not endeavor for it he continues to remain impure. Life after life he accepts one body, works for some time and then dies to accept another body. This coming and going. The cycle of birth and death, that is his impure state. Therefore sastra says, tapo divyam putraka yena suddhyed sattvam [SB 5.5.1]

The human life is meant for purifying the existence. It is not that sometimes one receives a monkey body, sometimes a demigod body and jumps up and down for some time and die. Again accept another body. No, this is not human life. Athato brahma-jijnasa: "Now one should inquire about Brahman." [Vedanta-sūtra 1.1.1] This human form of life is meant for understanding what is Brahman. That's why Rsabhadeva, before retiring, instructed His sons. He had one hundred sons. Maharaja Rsabhadeva was instructing them, "My dear sons, ayam deha." nayam deho deha-bhajam nrloke kastan kaman arhate viḍ-bhujam ye. [SB 5.5.1]

My dear sons, this body, ayam deha, nrloke, in the human society. Everyone receives a body. A dog gets, a monkey gets, a human being gets, a tree gets and a fly gets the body. Everyone receives the body. But especially this body, human body which you have got in this human society, nayam deho deha-bhajam nrloke kastan kaman arhate, to labor hard simply for sense gratification, na arhate, is not good.

The modern civilisation, as they advertise, "Hard labor." You see this signboard nowadays. Now people have started pushing hand carts, pulling ricksaws, still they want hard work. This is education. To push hand cart and to pull ricksaw, is ithis the duty of the human beings? That is the work of an ass, of an animal. First of all they brought the human society to such a low class and on top of it they demand hard work. Work harder. What kind of civilisation is that? sa eva go-kharaḥ [SB 10.84.13] It is simply ass and hog civilisation.

The sastra says that it is hog civilisation. What is the hog civilisation? To work hard whole day and eat stool. It is searching after where is stool, where is stool whole day. And when it finds stool it eats to full satisfaction and becomes fat. When it is fat it goes for sex. Therefore the sastra forbids working hard only for sense gratification. That is not the duty of human life. nayam deho deha-bhajam nrloke kastan kaman arhate viḍ-bhujam. [SB 5.5.1] This is pig civilisation. Is that human civilisation? The human civilisation is meant for purifying, dharmam visuddham suddham guhyam durbodham. [SB 6.3.21] It is hard to understand, but to purify the existence is the only duty. tapo divyam putraka yena sattvam suddhyed yasmad brahma-saukhyam tv anantam [SB 5.5.1] The happiness that you want is not available in this world. Happiness means unlimited happiness. The real happiness is that which is never destroyed.

This is the explaination of the word "Rama." Rama means to relish unlimited happiness. This is in the sastra. So Yamaraja also said the same thing that to purify the existence, durbodham, though it is difficult to understand, hard to realize, durbodham, but if somehow or other you understand once what is dharma then what do you gain? Yam jnatvamrtam asnute. [SB 6.3.21] You attain immortality. This is called dharma. That's why the Supreme Personality of Godhead descends personally in this world. Yada yada hi dharmasya glanir bhavati [Bg 4.7]

When does the Supreme Lord appear? Yada yada hi dharmasya glanir bhavati [Bg 4.7] When people don't understand this dharma, visuddham, yam jnatvamrtam asnute, and manufacture dharma based on mental speculation. I manufactured Hindu dharma, you made Muslim dharma, Chirstian dharma, Buddhism dharma, Jain dharma and many others. Srimad Bhagavatam clearly says that we not interested in such dharmas. Dharmaḥ projjhita-kaitavo 'tra. [SB 1.1.2]

We are not interested in these cheating religion. Dharmam tu saksad bhagavat-pranitam. [SB 6.3.19] We are interested in that. We are not interested in cheating dharma. Dharmaḥ projjhita-kaitavo 'tra paramo nirmatsaranam. [SB 1.1.2] One who becomes religious he automatically becomes nonenvious. The whole world is full of matsarata or enviousness. Sridhara Svami has explained it like this: para utkarsanam asahanam iti matsarata. To not be able to tolerate others' prosperity is called enviousness. And the real religion is meant for, paramo nirmatsaranam satam. vastava vastu vedyam atra. [SB 1.1.2]

Whenever there is a declination of this dharma, the Supreme Personality of Godhead incarnates. The word "Glani" means that which is not actual dharma but it goes on in the name of dharma. To cheat others, kaitava, kaitava means cheating. So in Srimad Bhagavatam all cheating religions have been swept away by broom. Projjhita, prakrsta rūpena ujjhita. Just like when we sweep our room we sweep away all the dirts from the room. That same dharma has been instructed in the Bhagavad-gita, otherwise what is the need for the Supreme Lord to speak? sarva-dharman parityajya mam ekam saranam vraja. [Bg 18.66] In the beginning the Supreme Lord said, dharma-samsthapanarthaya sambhavami yuge yuge [Bg 4.8]

In order to re-establish the principle of religion I incarnate in every yuga. That same Supreme Lord says, sarva-dharman parityajya [Bg 18.66] All these dharmas that we have discovered, Hindu dharma, Muslim dharma, the Supreme Lord does not come to protect such dharmas. The Lord has no interest in that. The Lord's interest is in the real dharma. Dharmam tu saksad bhagavat-pranitam [SB 6.3.19] Whenever there is a declination in the religious principle given by the Supreme Personality of Godhead He descends. Just like the government takes interest when you violate the state laws.

The government takes interest. They come, they chastise you, and they make you understand. But if you manufacture some law at home and then break it, the government has no interest in that. In the same way, when the Supreme Lord appears to establish dharma that is not Hindu dharma, Muslim dharma, Jain dharma or anything like that. Not all these dharmas. They have been addressed in the Srimad Bhagavatam as kaitava dharma or cheating religion. The real dharma is yato bhaktir adhoksaje. [SB 1.2.6]

The real dharma is that by which you develop devotional service unto the Supreme Personality of Godhead Adhoksaja. Yato bhaktir adhoksaje. [SB 1.2.6] That the Supreme Lord instructs, sarva-dharman parityajya mam ekam saranam vraja, [Bg 18.66] so who will surrender unto the lotus feet of the Supreme Lord Krsna? Unless one is a devotee why would he surrender at the lotus feet of the Supreme Lord? He won't like to do it, though he says so. They say they would give up everything and surrender to Krsna's lotus feet.

The so called learned persons say like "There are other Gods as well, our God is such and such." Nowadays Gods are being manufactured. "They are also God. Why only Krsna?" They say like that. "You are extremely sectarian, you only accept Krsna and not anyone else." This is going on. Actually Krsna alone is God, the Supreme Personality of Godhead. [chuckles] And all others are thieves. They don't know anything.

Is it an ordinary thing to understand God? You create so many religions and so many Gods! No. it is not so cheap. Therefore the Supreme Personality of Godhead Himself descends. What is God? Whether He is formless or has a form? Whether He is a human being or an ass? He personally comes before you and reveals Himself. But foolish people consider Him to be and ordinary man like themselves. avajananti mam mūḍha manusim tanum asritam [Bg 9.11]

Because He comes in a human like form and enacts pastimes, the Supreme Lord comes as Rama, He comes as Krsnacandra, Lord Caitanya Mahaprabhu comes as per the scriptural prediction. The system of dharma that They establish, that should be accepted. Otherwise it will be useless labor. Therefore it says, [aside:] water. [Drinks water.]

Which dharma do you practice? I practice Hindu dharma. What dharma do you follow? I follow Brahmana dharma. You? I follow Muslim dharma. You? I practice Buddhisam. You? I follow Jain dharma. You take each and every person and ask like this you will find they all follow their respective religion according to the rules and regulations of their dharma. For us, Hindus, going to the temple, some go to Mosque, some go to some other place. So it says, dharmaḥ svanusthitaḥ pumsam [SB 1.2.8] they practice their respective religion nicely.

Pumsam, visvaksena-kathasu yaḥ notpadayed ratim, they practiced dharma very rigidly but, Visvaksena, is another name of the Supreme Lord, they have no attraction for Him. If you ask these dharmadhvajis who merely bear the flag of dharma, what is dharma, ask them what is God. Their answer will be, "Can anyone define God? He is formless." [chuckles] Actually they have no substance, thoroughly hollow. And our dharma, the Bhagavat-dharma, if someone asks us we will immeadiatly tell him, krsnas tu bhagavan svayam. [SB 1.3.28]

We have got His address, Vrndavana, His father's name is this. What do you want more? This is dharma. Everything is described explicitly. If you ask others they will reply, "Is He something to be told? He is impersonal and so on, so on." Therefore the sages have said that you might have cultivated dharma very nicely but do not know what is God then, notpadayed yadi ratim srama eva hi kevalam [SB 1.2.8] You simply worked hard and gained nothing. By cultivating dharma, because, dharmam tu saksad bhagavat-pranitam [SB 6.3.19], the compiler of dharma, just like we follow government laws, we know that Indira Gandhi is the prime minister, she passed the laws, we know that. Similarly, the meaning of dharma is to know the laws of God. If we do not the Supreme Personality of Godhead and His laws then what will you gain by following Hindu dharma, Muslim dharma? srama eva hi kevalam. There is no use of it. Another place it says,

The actual point is not understood, what is the purpose of dharma? Sa vai pumsam paro dharmo yato bhaktir adhoksaje [SB 1.2.6] The Supreme Lord says, bhaktya mam abhijanati. [Bg 18.55] If one does not understand devotional service and does not understand the Supreme Lord, for them its says that by following the cheating dharmas a person gets nothing but the hard labor of following it. Therefore sastra says,

In the human life two things are to be acquired. One is knowledge and the other is detachment. That is the purpose of dharma. That will be explained. So knowledge and detachment. Knowledge, I am this body-this is ignorance. And knowledge means I am not this body, aham brahmasmi or I am spirit. Brahma-bhūtaḥ prasannatma. [Bg 18.54] The benefit of rendering service to Vasudeva is janayaty asu vairagyam. [SB 1.2.7] And jnanam ca yad ahaitukam [SB 1.2.7] When I will understand that I am not this body then I will lament that I have simply worked hard whole life for nothing. He is embarrassed. When one comes to know that I am not this body that is the actual knowledge. When the Supreme Lord explained to Arjuna, the first thing He instructed is that,

You are lamenting for this body, it is not befitting a wise person. nanusocanti panḍitaḥ. [Bg 2.11] This is Vedic civilisation. Somehow or other you maintain your body. It is not that one should neglect the body. You must collect or work hard as much as needed to maintain your bodily neccesseties. Simply working hard whole day for the body like a hog is not proper. That is forbidden in the sastra. nayam deho deha-bhajam nrloke kastan kaman, [SB 5.5.1] just to work hard for the body is not good for even a hog does that. This dharma is taught. This is Vedic dharma. Vedais ca sarvair aham eva vedyo. [Bg 15.15] So try to understand the Supreme Personality of Godhead, yato bhaktir adhoksaje. [SB 1.2.6] The same thing is confirmed in another place, vasudeve bhagavati bhakti-yogaḥ prayojitaḥ. [SB 1.2.7] Yet in another place, in regard to Ajamila story it is said,

By executing devotional service unto Vasudeva,

our attachment for this material world will turn into detachment. That is the symptom of devotional service. Bhaktiḥ paresanubhava viraktir anyatra syat. [SB 11.2.42] Why should we be so interested in things that don't belong to us? You are not this body. So to work hard whole day like a hog or an animal is not reasonable. Rather we should inquire about Brahman. Athato brahma-jijnasa. [Vedanta-sūtra 1.1.1] ["Now one should inquire about Brahman."]

That is the injunction of the sastra. Jijnasuḥ sreya uttamam. [SB 11.3.21] Whoever is inquisitive about this subject matter, he requires a guru. Tasmad gurum prapadyeta jijnasuḥ sreya uttamam [SB 11.3.21] Inquire about the ultimate truth, the ultimate truth is atma or soul. Apasyatam atma-tattvam grhesu grha-medhinam [SB 2.1.2] This is spoken by Sukadeva Gosvami. When Maharaja Pariksit said to him, "Maharaja, I only have seven days of life left. Kindly tell me what should I hear, what should I do?" So, at that time Sukadeva Gosvami replied,

The attached householders who have nothing else to do except maintaining their families, they are called grhamedhi. And grhastha is different. Grhastha-asrama. Just like the sages have asrama, the sannyasi-asrama, brahmacari-asrama, similarly grhastha is also an asrama. Although one lives in the company of wife, children and so on, the purpose is how to achieve the Supreme Lord. That is called grhastha. And those whose intention is not like that they are known as grhamedhi. Then who is a grhamedhi? apasyatam atma-tattvam. [SB 2.1.2] One who does not know about the science of self he is grhamedhi. What is his business?

That is the symptom of grhamedhi. He thinks, he has a house, he has a healthy body, good children, beautiful and obedient wife, dehapatya-kalatradisu, he thinks that these things will save me. Atma-sainyesu, just like one fights along with his soldiers, so such a person thinks that these people are my soldiers. Dehapatya-kalatradisu, he does not think that they will all be destroyed. All the soldiers will be dead. Then who will protect me? That he doesn't understand. dehapatya-kalatradisv atma-sainyesv asatsv api [SB 2.1.4] He knows well that all of them will be finished. Still he depends on them.

He doesn't understand what is God, what is soul. Such a person is called pramatta or mad. Pramatta tasya nidhanam pasyan api na pasyati. [Bg 18.66]

That will benefit you. aham tvam sarva-papebhyo moksayisyami ma sucaḥ [Bg 18.66] So the purpose of human life should be to cultivate that dharma. This is because without dharma one remains an animal. One must follow dharma. But what is dharma that should be understood. And that dharma is, yato bhaktir adhoksaje. [SB 2.1.4] To develop devotional service to the Supreme Lord, to re-establish our broken relationship with the Supreme Lord means, vasudeve bhagavati bhakti-yogaḥ prayojitaḥ, [SB 1.2.7] that should be our goal. It is not so easy and at the same time, it is very easy. If you ask somebody that give up all religion and surrender to Lord Vasudeva, he becomes angry. He doesn't accept it. The point is the same. He may not accept today but if he continues to discuss real dharma and becomes knowledgeable some day then he will understand. Bahūnam janmanam ante jnanavan mam prapadyate [Bg 7.19]

He has to do the same thing but only after many many births. Now he doesn't understand. The Supreme Personality of Godhead comes and requests, sarva-dharman parityajya mam ekam saranam [Bg 18.66], Vasudeva Himself, but he is callous. But if one is actually wise and keeps inquiring about what is dharma, what is the Supreme Lord, what is the purpose of life then one day, after many lifetimes, he will understand that, vasudevaḥ sarvam iti sa mahatma su-durlabhaḥ bahūnam janmanam. [Bg 7.19]

So who is intelligent? If to surrender unto Lord Vasudeva after many births is my goal of life then why should I waste many births to do that? This is called intelligence. The Supreme Lord is coming and adulating you, don't I take it? Why do I wait for many lifetimes? That is intelligence. Therefore the author of Sri Caitanya-caritamrta said, Krsna ye bhaje se baḍa catura. One who worships Krsna, he is most intelligent. All others are fools and asses.

Thank you very much. Hare Krsna. That's all.

Devotee: If any of you have any question you may ask. Any doubt or solution?

Indian man: Could you explain kaitava-dharma in little more detail?

Prabhupada: Kaitava means there is no gain, cheating. So why do you want to get involved in cheating?

Indian man: What about fruitive activities? Sometimes we have desires. "O Hanumanji, please fulfill this desire of mine, O Lord, kindly fulfill my desire and I will worship You like that? Is that also kaitava?

Prabhupada: Ahaituki apratihata. [SB 1.2.6] Therefore it says, ahaituki, that I will worship the Supreme Lord to fulfill my desire that is business. [chuckles] You give me this much money then I will do that work.

Indian man: If I offer 31 paisa worth of Prasada then my such and such work will be done.

Prabhupada: That is business. That is not bhakti.

Indian man (2): It is said,

In that arto is there who wants to get relief from distress. Artharthi is there who wants to get his business flourished.

Prabhupada: such persons have been addressed as i. They are pious. They are not bhaktas or devotees. [chuckles] They are pious because somehow or other they have approached God. Just like, by coming to you one is certainly rewarded. Similarly even if you have got material desires, you worship the Supreme Personality of Godhead. By doing that your desires will be fulfilled and you will also attain bhakti. In the sastra it is stated,

Three kinds of persons are there, those with material desires, those devoid of material desires, and those who desire liberation. Karmi, jnani, yogi, bhakta. Karmis are full of material desires. Jnanis also have material desire. They want salvation. To become one with God. They also have want. Karmis want material happiness. Dhanam dehi, rūpam dehi, rūpavati bharyam dehi, yaso dehi-give me wealth, give me beauty, give me beautiful wife, give me fame. And jnanis, when they are fed up with these things, having had wealth, ministership, and so on, but did not get any happiness. Then they say, forget all this, Brahma satya jagan mithya. [Brahman is reality and this world is false]

They also have desire. Now let me be merged in the existence of God. Mukti. To become one with God. The yogis also want the eight mystic perfections. Anima, laghima, garima, prapti, isitva, vasitva, and show some magic. They want these mystic perfections. And akama does not want anything. He is bhakta. Therefore the author of Sri Caitanya-caritamrta has written that, bhukti-mukti-siddhi-kami-sakali 'asanta' [Cc Madhya 19.149] Those desirous of material enjoyments or karmis, those desirous of liberation or jnanis, and those desirous of mystic perfections or yogis, they are all restless. Bhukti-mukti-siddhi-kami-sakali 'asanta'. [Cc Madhya 19.149]

Indian man: The bhaktas also want bhakti. They too…

Prabhupada: No. That is ordinary. Bhakti, there is eternal relationship between the devotee and the Supreme Personality of Godhead. mamaivamso jiva- bhuta, [Bg 15.7] That is service. Just like the hand's business is to render service to the body. Not to demand anything. That is general understanding. In the same way, it is the constitutional duty of the living entity to serve the Supreme Lord. When he gives up the Lord's service and engages in maya's service, that kind service he must ask the Lord to be relieved of. Kindly free me from this service. We are now entangled in maya's service, so we must pray to be released from that.

I have fallen into the ocean of material existence.

I am your eternal servant. By forgetting You I have fallen into the material ocean and struggling, kindly accept me keep me as a particle of dust at Your lotus feet. This kind of prayer is must for that is his business. And to become bhukti-mukti-siddhi-kami, is certainly getting entangled into illusion. Therefore he must remain agitated. Bhukti-mukti-siddhi-kami-sakali 'asanta' [Cc Madhya 19.149] But if he approaches the Supreme Personality of Godhead for bhukti, mukti, or siddhi, then one day he too will achieve devotional service to the Supreme Lord. Just like Dhruva Maharaja, as you were saying, catur-vidha bhajante mam, [Bg 7.16]

Dhruva Maharaja went to the Jungle to worship the Supreme Lord in order to attain a whole kingdom. But Naradaji explained that "Dear son, why are you so angry? You are a small boy. You were insulted in front of your father and mother." He pacified nicely. But Dhruva maharaja said "No. I don't want to hear all this. Tell me if there is any way then tell me. I will have darsana of the Supreme Lord and ask from Him what I want." So he got darsana of the Supreme Lord. When he got darsana of the Lord and the Lord asked him "Dear son, take whatever you want." He replied, svamin krtartho 'smi varam na yace. [Cc Madhya 22.42]

Now I am fully satisfied. What boon do I need? So this is the benefit. If one approaches the Supreme Lord with desires like bhukti, mukti, or siddhi, and when he receives the Lord's mercy then he no longer wants any of those things. I don't want any of these things. svamin krtartho 'smi, I am fully satisfied simply by Your darsana. Kacam vicinvann api divya-ratnam. I was searching for a peace of glass, but now I have got diamond. What more do I want? Kacam vicinvam api divya ratnam svamin krtartho'smi [Cc Madhya 22.42]

["Gaining this, one thinks there is no greater gain."]

When a person attains the lotus feet of the Lord then everything else appears to him as insignificant. Tyaktva tūrnam asesa-manḍala-pati-srenim sada tuccha vat. [Sri Sri Saḍ Gosvamy Astaka 4] The Gosvamis were ministers, but they left everything as insignificant. Bhūtva dina-ganesakau karunaya kaupina-kanthasritau. [Sri Sri Saḍ Gosvamy Astaka 4] They completely renounced everything and became beggars. Kaupina-kanathas. These are the considerations. Param drstva nivartate. [Bg 2.59]

By receiving the superior pleasure one automatically rejects the inferior mundane pleasure as insignificant. Therefore all the sastras recommend that even if you have got desire for bhukti, mukti, or siddhi, you worship the Supreme Personality of Godhead. And for the devotees there is no question, he will worship the Supreme Lord at any cost.

Indian man: Maharaja, Kindly shed some light on meditation.

Prabhupada: First of all meditation is not possible to practice in Kali-yuga. Krte yad dhya yato visnu. [SB 12.3.52] Krta yuga means Satya-yuga. So that time practicing of dhyana, dharana, pranayama, asana etc was possible. But now it is not possible.

The meditation prominently based on the chanting the holy name of Hari is the best form of meditation. Yoginam api, [Bg 6.47] meditation is meant for the yogis. Dhyanavasthita-tad-gatena manasa pasyanti yam yogino [SB 12.3.1] The yogis undergo meditation. The Supreme Lord says,

One who always meditates on the Supreme Personality of Godhead Krsna, he is the best yogi. By chanting the Hare Krsna mantra one remembers the Supreme Lord and as such he is the topmost yogi. There is no superior meditator than him.

Indian man (3): What if one meditates on the Supreme Lord Krsna?

Prabhupada: That's what I am saying. You will be the biggest yogi.

Indian man (4): What is the suitable time for chanting….

Prabhupada: No. Niyamitaḥ smarane na kalaḥ. [Siksastaka 2]"My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as "Krsna" and "Govinda," by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting." There is no hard and fast rule. Go on chanting Hare Krsna all the time. It's wide open.

Indian man: Gaudaji, any question?

Indian man: People are by nature attached. And according to your instructions, you promote detachment. Those attached to pravrtti-marg too attain God. Would you call it pravrtti-marg or nivrtti-marg?

Prabhupada: I started my lecture with, sa vai pumsam paro dharmo [SB 1.2.6] Para-dharma means nivrtti- marg. And pravrtti-marg is not para-dharma. It is apara-dharma. What we are discussing is para-dharma. sa vai pumsam paro dharmo yato bhaktir adhoksaje. [SB 1.2.6] There are two kinds of dharma. Pravrtti-mūla and nivrtti-mūla. Pravrttir esam bhūtanam nivrttis tu mahaphalam [Manu-samhita 5.56] So the path of nivrtti should be adopted.

Indian man: Bhakti does not believe in pravrtti-mūla.

Prabhupada: No. Bhakti is not pravrtti-mūla, it is nivrtti-mūla. Bhaktiḥ paresanubhavo viraktir anyatra syat. [SB 11.2.42] You will be detached.

Indian man: Maharajaji, attachment for the Supreme Lord is nivrtti-mūla. Attachment for the Lord cannot be pravrtti-mūla.

Indian man (4): Attachment itself is indicative of pravrtti.

Prabhupada: No. Attachment must be there. When attachment for insignificant things is converted to attachment for superior things, that is real raga or attachment. Param drstva nivartate. [Bg 2.59]

Indian man: Maharajaji, is it not possible that the path of jnana spoken in the Vedanta has been mixed with bhakti and presented? Tried to make a synthesis between pravrttimula and nivrttimula?

Prabhupada: Yes. That is called devotional service mixed with jnana. But pure devotional service is beyond jnana.

Indian man: Just like Ajamila, he was not a devotee. He was in pravrtti-mūla.

Prabhupada: No. Ajamila became a pure devotee. When he uttered the name of the Supreme Lord Narayana, he became a pure devotee. There is no difference between the Lord and His holy name. Just like the Supreme Lord says,

He became liberated from all sinful reactions.

Indian man: Jnani has his own glories.

Prabhupada: A devotee is already a jnani or knowledgeable. He is never a fool. [laughs] After surpassing the stage of jnana, bhakti begins. This conception that the devotees are foolish and the jnanis are very intelligent itself is foolishness. [chuckles] This is because without having proper knowledge devotional service cannot develop. Bahūnam janmanam ante jnanavan mam prapadyate [Bg 7.19] To surrender at the lotus feet of the Supreme Lord is bhakti. But who does that? One who has cultivated knowledge for many lifetimes and become fully jnanavan, then he does it. So that is bhakti.

Indian man: Maharajaji, What is the definition of ananyata?

Prabhupada: Anyabhilasita-sūnyam jnana-karmady-anavrtam. [Bhakti-rasamrta-sindhu 1.1.11]

This is ananya. There is no need of jnana and karma in that. That is pure devotional service. anukūlyena krsnanu- silanam bhaktir uttama [Cc Madhya 19.167] This is the topmost form of bhakti. It is above jnana. brahma-bhūtaḥ prasannatma na socati na kahksati [Bg 18.54] This is the platform of jnana. Brahma-bhūta. Aham brahmasmi. Such a person has neither any interest in worldly affairs nor any desire. Samaḥ sarvesu bhūtesu [Bg 18.54] He sees everyone equally. Mad-bhaktim labhate param. [Bg 18.54] Having achived that stage one attains bhakti. Devotional service is not ordinary. After becoming fully wise one becomes a bhakta. That they think the devotees are mostly foolish is absurd. They are jnanavan! But foolish people think them to be fools. [chuckles] Because, the Supreme Lord says,

The Supreme Lord says that I personally remove the ignorance of the devotees. Then how he remains ignorant? Who can be more intelligent than a person whose ignorance the Supreme Lord personally takes charge of destroying? An ordinary jnani is a mental speculator. What knowledge does he have? And for devotees the Supreme Lord Himself says, tesam evanukampartham. He bestows mercy. "They don't know. Let Me explain." Sarvasya caham hrdi sannivisto. [Bg 15.15]

The Supreme Personality of Godhead is sitting in everyone's heart. He supplies knowledge. Who is more knowledgeable than he who acquires knowledge from the Supreme Lord? Therefore only when he attains knowledge from the Supreme Lord he understands that vasudeva sarvam iti. [Bg 7.19] or Lord Vasudeva is everything. Sa mahatma su-durlabhaḥ. [Bg 7.19] Such a person is in full knowledge.

Indian man: Bhaktya mam abhijanati yavan yas casmi tattvataḥ. [Bg 18.55] Only by bhakti can he know who am I? Does he come to know the Supreme Lord by bhakti or after knowing Him he begins bhakti?

Prabhupada: Simply by bhakti he understands the Supreme Lord and…

Indian man: And after understanding he performs bhakti.

Prabhupada: …he engages in bhakti. Therefore, for the devotees, the endeavor and the result of the endeavor are same. They are one and the same thing. Sadhana and sadhya or the process of attaining the goal and the goal are same.

Indian man: Maharajaji, knowledge is unfathomable. It has No limit. So how can one know that he has acquired knowledge?

Prabhupada: Knowledge is unfathomable for he who has not approached the Supreme Personality of Godhead. For him it is insurmountable. And one who has approached the Supreme Lord, and understood, vasudeva sarvam iti, such a knowledgeable person is extremely rare. That's why. That kind of jnani who understands, janma karma ca me divyam evam yo vetti tattvataḥ. [Bg 4.9] He has reached the limit of knowledge. Otherwise knowledge is unfathomable.

Indian man: Maharajaji, kindly explain in brief the contribution of Lord Caitanya Mahaprabhu to us. What were His special characteristics?

Prabhupada: His speciality is that when Rūpa Gosvami had darsana of Caitanya Mahaprabhu and offered obeisances to Him, this is what he said. namo maha-vadanyaya [Cc Madhya 19.53] This is His speciality. Who is addressed as magnanimous? One who is charitable. Contributor. Munificent. One who gives charity in abundance. Such a person is called vadanya. Do you understand or not? Rūpa Gosvami prays to Caitanya Mahaprabhu as, namo maha-vadanyaya. Not only vadanya but maha-vadanya. This is the special characteristic of Caitanya Mahaprabhu. Why? Krsna prema pradayate. [Cc Madhya 19.53] You are distributing Krsna-prema freely without discrimination. This is Caitanya Mahaprabhu's unique characteristic. Namo maha-vadanyaya Krsna-prema. People don't even know who Krsna is and He is distributing love of Krsna. "Here, take it." This is Caitanya Mahaprabhu's speciality.

Indian man: Maharajaji, the first verse of Caitanya-astaka, [Siksastaka] ceto-darpana marjanam, I would like to hear your explanation from your lotus mouth.

Prabhupada: Yes. Actually our real problem is that our hearts are filled with dirts accumulated since many, many lifetimes. That has to be cleansed. So the influence of Hari-sahkirtana is such that the first thing that occurs is that cleansing. The impurities that are cleansed by austerities, cultivation of knowledge, practice of mystic yoga performed in many, many births, is cleansed by this Hari-kirtana, param vijayate sri-krsna sahkirtanam. [Siksastaka 1] kirtanad eva krsnasya mukta-sahgaḥ param vrajet [SB 12.3.51]

As it is stated in the sastra that simply by chanting the holy name of the Supreme Lord all the dirty things that are filled in the heart becomes destroyed. This is the first instalment of chanting the Hare Krsna mantra. ceto-darpana-marjanam bhava-maha-davagni-nirvapanam [Siksastaka 1] When the heart is thus cleansed, then bhava-maha-davagni, the blazing fire of material existence, bhūtva bhūtva praliyate, [Bg 8.19] accept one body and struggle for existence, take another body, another body, this blazing fire will be extinguished. Ceto-darpana-marjanam bhava-maha-davagni-nirvapanam sreyaḥ-kairava-candrika-vitaranam. Then the ultimate goal of life, sreya, sreya means bhakti, sreyaḥ srtim bhaktim, [SB 10.14.4] is developed. Just like the moon shine, beginning from the first day of the waxing moon to the full moon day it gradually develops, similarly, the illumination of bhakti also gradually develops. In this way one relishes all kinds of happiness. This param vijayate sri-krsna sahkirtanam. [Siksastaka 1] is the ultimate conclusion. That the Supreme Personality of Godhead Krsna's Holy name alone is all glorious and all victorious.

Devotees: Jaya Prabhupada. [end]