750413 - Lecture SB 05.05.02 - Hyderabad

Lectures by Date, 1975

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

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750413SB-HYDERABAD - April 13, 1975 - 76:39 Minutes

Prabhupāda:

. . . mahat-sevāṁ dvāram āhur vimuktes

tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam

(SB 5.5.2)

For two days we have explained mahat-sevāṁ dvāram āhur vimukteḥ. People have forgotten at the present moment what is the meaning of mukti. They do not know practically. Mukti means the . . . to get out of the clutches of the stringent material laws. That is called mukti. We are at the present moment conditioned, so many conditions. So mukti means to live without condition. That is called mukti. The mukti definition is given in the Śrīmad-Bhāgavatam: muktir sva-rūpeṇa vyavasthitiḥ. Muktir hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ (SB 2.10.6). This is called mukti. We are not in the svarūpa. Svarūpa means spiritual form. That is called svarūpa. At the present moment, our material conditional body, that is not svarūpa. Last night I tried to explain, svarūpa means sac-cit-ānanda-rūpa. That is svarūpa—eternal, blissful life of knowledge. This is not svarūpa. This body is not eternal, neither it is blissful. It is full of miseries and without any knowledge. So this is not svarūpa. Svarūpa means eternal life, blissful life, and full of knowledge. That is called svarūpa.

So we do not know that we are now living conditional life, virupa, which is not my svarūpa. This is the science that svarūpa can be perceived, can be realized. That is described in the Śrīmad Bhagavad-gītā: brahma-bhūta. Brahma-bhūta, spiritual realization, that is also not svarūpa. That is the beginning of self-realization.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

That is svarūpa. After Brahman realization, when one is perfectly free from all material anxieties, that is beginning of svarūpa. And then the conception of equality, samaḥ sarveṣu bhūteṣu, paṇḍitāḥ sama-darśinaḥ (BG 5.18). Those who are learned, they have no such distinction that "I am Indian," "You are American," "You are Bengali," "I am Andhra," and this . . . No. This is all virūpa. All virūpa. Sarvopādhi-vinirmuktam (CC Madhya 19.170), we have several times explained. We have to be free from all these designation. That is svarūpa, designationless.

But we are now busy with designation and fighting. That means we are not yet completely educated. Kṛṣṇa also chastised Arjuna in the beginning, asatyam anvaśocas tvam prajñā-vādāṁś ca bhāṣase, "You are talking like a very learned scholar, but you are lamenting only the body, bodily concept of life." Gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ (BG 2.11): "So far the body is concerned, either it is dead or alive, a learned man does not care for it." That is svarūpa. Now we are simply concerned with this body; therefore we are missing our svarūpa, therefore missing mukti. I have already explained, mukti means to be situated in his own original, spiritual life. That is called svarūpa. Svarūpanu bhuti. Svarūpa. There is . . . I think there is the word used in Bhagavad-gītā that all the persons assembled in the Battlefield of Kurukṣetra, after death they attained svarūpa. Means liberated, all liberated and situated in spiritual life, because they gave up their life in the presence of Kṛṣṇa. While dying they saw Kṛṣṇa, therefore all of them after death attained svarūpa. So the mukti means sva-rūpena vyavasthitiḥ. Mukti hitva anyathā rūpam sva-rūpena vyavasthitiḥ. This is the meaning of mukti. So if we want that mukti, liberation, no more conditioned by the material nature, unconditional life, sa-guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). That is svarūpa.

So virūpa means under the control of the three modes of material nature, sattva-guṇa, raja-guṇa, tamo-guṇa. Of course, in the material world the quality of brāhmaṇa—satya, śama, dama, titikṣa, ārjava, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42)—this is the first-class quality within this material world. But that is also not svarūpa. That is also not svarūpa. One may become the topmost person within human society by acquiring brahminical qualification, but that is also not svarūpa. Real svarūpa is above that brahminical qualification. That is Vaiṣṇava, Vaiṣṇava qualification. Vaiṣṇava qualification means completely dedicated to the service of Kṛṣṇa. Sarvopādhi vinirmuktam (CC Madhya 19.170). Even if I consider myself that I am a learned brāhmaṇa, that is also misconception. That is also not svarūpa. When one understands that "I am not brāhmaṇa, not kṣatriya, not vaiśya, not śūdra, nor American, nor Indian, nor this, nor that; simply I am spiritual part and parcel of Kṛṣṇa, and my only business is to serve Kṛṣṇa," ānukūlyena kṛṣṇānu-śīlanam bhaktir uttamā (CC Madhya 19.167), that is first-class life. Ānukūlyena kṛṣṇānu-śīlanam. Not pratikūlyena. Pratikūlyena means against the will of Kṛṣṇa. That is pratikūla. Bhakti means ānukūla. Just like Kamsa. He was also Kṛṣṇa conscious. He was always thinking of Kṛṣṇa: "Whether Kṛṣṇa is born? I have to kill Him. Whether this or that . . ." He was thinking of Kṛṣṇa. But pratikūlyena, not ānukūlyena. One Kṛṣṇa consciousness is always making plan how to spread Kṛṣṇa consciousness, and another Kṛṣṇa conscious - how to kill Kṛṣṇa.

So that two . . . Kṛṣṇa consciousness to kill Kṛṣṇa, that is not bhakti. Kṛṣṇa consciousness how to serve Kṛṣṇa, how to spread Kṛṣṇa's glories all over the world, how to make the people Kṛṣṇa conscious, this Kṛṣṇa consciousness is ānukūla. Ānukūlyena kṛṣṇa . . . cultivation of Kṛṣṇa knowledge, that is required. And when one is fully situated in that Kṛṣṇa consciousness, that is called mukti. Mukti does not mean "Now I've got two hands; I will have four hands," like that. No. Mukti means change of consciousness. At this time, the present moment, every one of us, we are thinking that "I am this body. This family is my kinsmen," yasyātma buddhiḥ kunape tri-dhātuke svā-dhīḥ kalatrādiṣu bhauma-ijya-dhīḥ (SB 10.84.13). "This is my country. I have to worship it. I have to develop." All these consciousness is just the opposite number of Kṛṣṇa consciousness, when we shall always think of Kṛṣṇa, satataṁ cintayanto mām: always thinking of Kṛṣṇa, how to spread Kṛṣṇa's glories, how it is possible to adopt the means and ways and plans and always thinking, just like Śrī Caitanya Mahāprabhu did and all the ācāryas, the Gosvāmīs. We have to follow mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186).

That mahājana yena gataḥ sa panthāḥ is situat . . . explained here, mahat-sevā. Mahat-sevā. Mahājana . . . to follow the mahājana means to serve their mission.

śrī-caitanya-mano 'bhīṣṭaṁ

sthāpitaṁ yena bhū-tale

svayaṁ rūpaḥ kadā mahyaṁ

dadāti sva-padāntikam'

We Gauḍīya Vaiṣṇava, we are known as rūpānuga. Rūpānuga means the followers of Rūpa Gosvāmī. So why we should become followers of Rūpa Gosvāmī? Because śrī-caitanya-mano 'bhīṣṭaṁ sthāpitaṁ yena bhū-tale: he wanted to establish the mission of Śrī Caitanya Mahāprabhu. Mano 'bhīṣṭam. Śrī-caitanya-mano 'bhīṣṭam, Śrī Caitanya Mahāprabhu, the same thing. This is called disciplic succession. Kṛṣṇa wanted that "Everyone be surrendered to Me." He personally therefore comes, and He speaks Bhagavad-gītā aiming at Arjuna, who was perplexed in the Battlefield of Kurukṣetra, and He explained karma, jñāna, yoga, dhyāna, so many things. But ultimately, He assured Arjuna, "My dear Arjuna, you are very dear friend to Me; therefore I am speaking to you the real purpose of life, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ . . . (BG 18.66). This is the real purpose of life." So Kṛṣṇa wanted that people should take shelter of His lotus feet, sarva-dharmān parityajya. But people misunderstood Him. Therefore Kṛṣṇa came as a devotee, Śrī Caitanya Mahāprabhu. Rūpa Gosvāmī could understand that; therefore he offered his first prayer to Śrī Caitanya Mahāprabhu, namo mahā vadānyāya kṛṣṇa-prema-pradāya te (CC Madhya 19.53). "Śrī Caitanya Mahāprabhu, You are the most munificent incarnation because You are not only giving the knowledge of Kṛṣṇa, but You are giving the process how to love Him," kṛṣṇa-prema-pradāya te. So "You are Kṛṣṇa, kṛṣṇaya. I offer my humble obeisances to You, kṛṣṇaya, now appeared as kṛṣṇa-caitanya-namine. You have now appeared as Kṛṣṇa Caitanya."

So Kṛṣṇa personally appeared as devotee to reestablish the mission of Kṛṣṇa. Kṛṣṇa wanted sarva-dharmān parityajya (BG 18.66), and Caitanya Mahāprabhu preached Kṛṣṇa consciousness, kṛṣṇa-varṇaṁ tviṣa akṛṣṇa. This is a statement in the Śrīmad-Bhāgavatam—the real identification of Śrī Caitanya Mahāprabhu. That is . . . in this age there was talk between Nimi Mahārāja and Navayogendra. So what is the duty of the people of Kali-yuga to worship the Supreme? In that connection, Karabhājana Muni, he said,

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ

sāṅgopāṅgāstra-pārṣadam

yajñaiḥ saṅkīrtana-prāyair

yajanti hi su-medhasaḥ

(SB 11.5.32)

This is the method of worship. What is that? That Supreme Personality of Godhead who is always chanting Hare Kṛṣṇa mantra. Kṛṣṇa varṇayati, kṛṣṇa varṇa tvīṣa akṛṣṇam. But His bodily complexion is not kṛṣṇa, not blackish, but yellowish, tvīṣa. Tvīṣa means by the complexion akṛṣṇa, not Kṛṣṇa. And another symptom, sāṅgopāṅgāstra-pārṣadam. He's associated with His most confidential devotees and expansion. Therefore we chant,

śrī-kṛṣṇa-caitanya prabhu nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

This is sāṅgopāṅgāstra-pārṣadam. This form of the Lord, yajñaiḥ saṅkīrtanaiḥ, He's worshiped not by ritualistic ceremony, which is very expensive, or performance of yajña. That is not possible in this age because there is no yajñic brāhmaṇa at the present moment.

So this vedic-yajña is permitted in the, prohibited in this Kali-yuga because they are not properly performed. It is not possible. Just like our Śrīman Pittieji was searching after a brāhmaṇa to recite the Rāmāyaṇa, Sundara-kanda. He's not getting a proper brāhmaṇa. That is the difficulty. How you can perform yajña? There is no yajñic brāhmaṇa at the present moment. Therefore the yajña to be performed at this moment in this Kali-yuga is yajñaiḥ saṅkīrtana-prāyaiḥ yajanti hi su-medhasaḥ. Su-medhasaḥ means with good brain substance. Those who have no brain substance, they are called alpa-medhasaḥ. That is also stated in the Bhagavad-gītā, tad bhavati alpa-medhasaḥ. Alpa-medhasaḥ means there is no brain substance—filled up with cow dung. So one should be su-medhasaḥ. Su-medhasaḥ, nice brain substance. So those who are su-medhasaḥ means with good brain substance, they perform yajñair saṅkīrtanair by saṅkīrtana yajña, Hare Kṛṣṇa. Just see the effect of Hare Kṛṣṇa mantra. This yajña being performed all over the world, how quickly they are capturing Kṛṣṇa consciousness. Just see the effect practically. Therefore those who are intelligent, having good brain substance, they should perform yajña saṅkīrtana, yajñaiḥ saṅ . . . and worship Lord Caitanya.

śrī-kṛṣṇa-caitanya prabhu nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

S o these ideas can be had only if we follow the mahājana. Mahājana means that Śrīla Rūpa Gosvāmī, he understood Śrī Caitanya Mahāprabhu. About Rūpa Gosvāmī it is said . . . what is that? Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. Kīrtana . . . uh?

Devotees: Kṛṣṇotkīrtana.

Prabhupāda:

kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī

dhīrādhīra-jana-priyau priya-karau nirmatsarau pūjitau

śrī-caitanya-kṛpā-bharau bhuvi bhuvo bhārāvahantārakau

vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau

This is the . . . the six Gosvāmīs of Vṛndāvana, they lived in Vṛndāvana by the order . . . the present Vṛndāvana, holy place, was made by Rūpa Gosvāmī and Sanātana Gosvāmī. These two brothers, they were ministers in the government of Nawab Hussain Shah. Practically they became Muhammadans; their name were changed. Because in those days the brāhmaṇa community was very strict. Any brāhmaṇa accepting service, he'll be immediately excommunicated: "No, you are not brāhmaṇa." Brāhmaṇa's business is not to serve others. Brahma-karma svabhāva-jam. They should remain . . . everyone was independent. Brāhmaṇa independent, kṣatriya independent, vaiśya independent. Simply śūdras dependent. So in those days, five hundred years ago, these two brothers were born of a very high class brāhmaṇa. They were learned scholar. But because they accepted the service of Nawab, they were excommunicated. So practically they become Muhammadans. Their names were changed: Dabira Khāsa, Sākara Mallika. But Śrī Caitanya Mahāprabhu made them gosvāmīs. This is Śrī Caitanya Mahāprabhu. They were rejected by the brāhmaṇa community, and Śrī Caitanya Mahāprabhu made them Sanātana Gosvāmī, Rūpa Gosvāmī. The gosvāmī is not a caste title. Gosvāmī means who has control over the senses. Go means senses, and svāmī means master. Those who are servant of the senses, they cannot become gosvāmī. That is not gosvāmī. Servant of senses, that is go-dāsa, not gosvāmī. So the Gosvāmī . . . vande rūpa-sanātanau raghu-yugau, the six Gosvāmīs, six Gosvāmīs, and if we follow their footprints, rūpānuga-varāya te, then he also becomes gosvāmī. This is the process. Therefore in any way you go, it is required, mahat-sevā. Mahat-sevā. The Gosvāmīs are mahat.

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ

(BG 7.19)

This is mahātmā, one who has fully surrendered to the lotus feet of Kṛṣṇa after mature experience and wisdom, bahūnāṁ janmanām ante. Many, many births we may go on philosophizing Brahman, neti, neti. But after many, many births, this is jñānavān. The jñānis, they are after Brahman realization. So Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19): "After many, many births of this Brahman realization or Paramātmā realization, one may come to the platform of realizing the Supreme Personality of Godhead." Who is that Supreme Per . . .? Vāsudeva, the son of Vasudeva, Kṛṣṇa. Vāsudeva. Oṁ namo bhagavate vāsudevāya (SB 1.1.1). Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19). That is mahātmā. One who knows vāsudeva sarvam iti, that mahātmā is required. And if we can serve such mahātmā, then our path of liberation, mukti, will be open. That is stated here: mahat-sevāṁ dvāram āhur vimukteḥ.

And the other way? One path to mukti; another path is bondage. Two things are there: bondage and mukti. Andhā yathāndhair upanīyamānās te'pīśa-tantryām uru-dāmni baddhāḥ (SB 7.5.31). Baddhā means bound up. We are, in our material conditional life, we are bound up tight, hands and legs are bound up. We cannot do anything independently. It is not possible. That we must know. People are declaring independence. That is not possible. That is our foolishness. Baddhāḥ, uru-dāmni baddhāḥ. Just like uru means this waist. If you are bound up by rope just like thieves are carried, handcuffed and bound up on the waist, what you can do? So we are uru-dāmni baddhāḥ. Uru means very strong, and dāmni means rope; baddhāḥ. Just like the bulls are, I mean to say, bound up in the nostril and the driver is moving like this, immediately he has to move this way, immediately. Although he's very strong bull, but uru-dāmni baddhāḥ.

So therefore māyā's name is guṇamayī. Guṇa, guṇa means also rope, guṇa. Guṇamayī, tri-guṇa-mayī, three ropes you bound together become very strong. Similarly, this māyā, the stringent laws of material nature, prakṛti, is very, very strong. You cannot declare independence. That is not possible. If you really want independence, then you mahat-sevāṁ dvāram āhur vimuktes. Then you have to take shelter of mahājana, mahat-sevā. That is the instruction of Bhagavad-gītā, that tad viddhi praṇipātena (BG 4.34). First thing is that this . . . mukti means you have to become surrendered either to Kṛṣṇa or Kṛṣṇa's representative. Otherwise there is no question of mukti. And if you do not do this, if you think that "Eat, drink, be merry and enjoy life," that is called yoṣit saṅga, yoṣitāṁ saṅgi-saṅgam. What is that? Tamo-dvāram. That means you are making progress towards darkness, tamo-dvāram, hellish condition of life.

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ

durāśayā ye bahir-artha māninaḥ

(SB 7.5.31)

matir na kṛṣṇe parataḥ svato vā

mitho 'bhipadyeta gṛha-vratānām

adānta-gobhir viśatāṁ tamisraṁ

punaḥ punaś carvita-carvaṇānām

(SB 7.5.30)

These are the instructions Prahlāda Mahārāja gave. He wanted to teach his father, atheist father. So his father inquired, "Prahlāda, how you have developed this Kṛṣṇa consciousness?" So Prahlāda began to smile and said to his father, matir na kṛṣṇe parataḥ svato vā. He did not address his father "my dear father." He used to address him as "the best of the asuras," asura-varya. Tat sādhu manye 'sura-varya. So he said, "My dear father," matir na kṛṣṇe parataḥ svato vā, "to become Kṛṣṇa conscious is not so easy." Parataḥ svato vā. "Even if you hear instruction from others or if you speculate yourself, it is not possible." Matir na kṛṣṇe parataḥ svato vā mitho 'bhi, "or making by assembly, conference." Why? Na gṛha-vratānām: "If you have this intention, that 'I shall live in this material world. I shall become happy in this material world,' then there is no question of becoming advanced in Kṛṣṇa consciousness." Matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām.

Why they are so much attached? Adānta-gobhiḥ, because they are not gosvāmīs. Adānta. Adānta means uncontrolled; go means senses. They have given freedom to the senses: "Whatever you like, you do." So the result is exactly that you let loose your horses—"Whatever you like, you can do"—then it will go and cause you to fall down in a ditch, adānta-gobhiḥ; similarly, if we give freedom to the senses, adānta-gobhir viśatāṁ tamisram, we go to the darkest region of hellish condition of life. And what is that? Punaḥ punaś carvita-carvaṇānām (SB 7.5.30), again and again the same disease: birth, death, old age and disease. Punaḥ punaś carvita-carvaṇānām, this life or that life, the birth, death, old age, disease will continue.

So if you have got determination that "We shall continue this life of birth, death, old age and disease and let loose our senses, do whatever you like," then there is no question of liberation. There is no lib . . . therefore it is said, tamo-dvāram yoṣitaṁ saṅgi-saṅgam. Yoṣitaṁ saṅgi-saṅgam means . . . yoṣit means woman, generally. The woman is supposed to be the representative of māyā. So either you directly keep relation or you keep relation with persons who are very much fond of yoṣit, in both ways you have to go directly to the darkest region of hellish condition, tamo-dvāram. Therefore our Vedic civilization is . . . the first teaching is brahmacārī. First teaching, how to become brahmacārī. There are many saintly persons, they are akhaṇḍa brahmacārī or āvala brahmacārī. They avoid. It is not only for men; it is meant for woman also, because here we are dressed like men and women. Otherwise the mentality is manly, to enjoy, puruṣa. Puruṣa means who wants to enjoy, and yoṣit means enjoy. So our relationship in this material world, that either in the dress of woman or man, the mentality is puruṣa, how to enjoy. Mentality is puruṣa.

So when we give up this mentality, enjoyer . . . because we are not actually enjoyer. Enjoyer is Kṛṣṇa. Kṛṣṇa says,

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ . . .

(BG 5.29)

And in the Bhagava . . . Arjuna also addresses Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣaṁ śāśvatam (BG 10.12): "You are the only puruṣa, śāśvata." So we are simply thinking of becoming puruṣa, enjoyer. But we are not puruṣa. We are all prakṛti. It is described in the Bhagavad-gītā, the jīva-bhūta: apareyam itas tu viddhi me prakṛtiṁ parām (BG 7.5). Prakṛti, another prakṛti is there. "This material prakṛti," bhūmir āpo 'nalo vāyuḥ (BG 7.4), "they are My bhinnā prakṛti," bhinnā prakṛtir me aṣṭadhā. "But besides that, there is another prakṛti." Prakṛti means . . . who is that prakṛti? Jīva-bhūta, the living entities. The living entity's prakṛti. He is not puruṣa. Constitutionally, prakṛti means the things which are enjoyed. That is called prakṛti. And the enjoyer is called puruṣa. So nobody of us, either men or women, we are not puruṣa. We are all prakṛti constitutionally. That is called hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ. When you live as prakṛti, not as puruṣa, that is called mukti. This is the definition of mukti. Mahat-sevāṁ dvāram āhur vimukteḥ (SB 5.5.2). Every one of us, we are thinking as puruṣa, enjoyer. That is the fight between, going on. Just like in Western countries, the prakṛtis, the woman, they're also fighting: "We must have equal rights with the man." So this is going on.

So this is all conditional life, the so-called puruṣa life, or so-called prakṛti life. Unless we have got enlightenment, what is our real constitutional position, that we can learn only by the association of mahat, mahat-sevāṁ dvāram āhur vimukteḥ. That is the Vedic process, tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). We must take shelter. Kṛṣṇa also says that,

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti tad jñānaṁ

jñāninas tattva-darśinaḥ

(BG 4.34)

Everywhere, in Śrīmad-Bhāgavatam also the same thing is explained, tasmād guruṁ prapadyeta jijñāsur śreya uttamam (SB 11.3.21). If you are inquisitive to understand transcendental truth, the Absolute Truth, the guru is . . . to have a guru is not a fashion. Now it has become a fashion. If somebody shows some jugglery, people become very much anxious to accept such guru. No. Guru means tasmād guruṁ prapadyeta. Who requires a guru? Jijñāsu śreya uttamam. One who is very much anxious to know about the ultimate benefit of life, for him guru is required. Not a fashion. Just like we keep a dog as a fashion. Nowadays it is a fashion to keep a dog. So don't keep a guru like a dog. And who will hear you, "Come on. Come on." "Yes." Not like that. Guru require, then, where you can surrender. Not like a dog, but master, where you can surrender. Tasmād guruṁ prapadyeta. Prapadyeta means you must surrender.

And why you should surrender? Jijñāsu: if you are actually inquisitive, inquirer. What about? Śreya uttamam. Śreya means the ultimate benefit of life, and preya means immediate benefit of life. There are two things: śreya and preya. The human life is meant for sreya, and animal life is meant for preya, immediate benefit. That is called preya. And śreya means ultimate benefit of life. That one who is inquisitive to understand about the ultimate goal of life, for him there is need of guru, not a fashion. Tasmād guruṁ prapadyeta jijñāsur śreya uttamam (SB 11.3.21). Then what is that guru? That is also explained: śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam. Śābde means Vedic literature. Vedic . . . he has drowned himself, he has bathed himself in the ocean of Vedas. Śābde pare ca niṣṇātam. Just like if you take bathing in a river, deep down you'll become refreshed. Similarly, one has to take śābde pare ca niṣṇātam. And what is the symptom? How I shall know that he has taken bathing fully in the ocean of Veda? Brahmaṇy upaśamāśrayam: he has finished all desires for material happiness or distress. He is brāhmaṇy upaśamāśrayam. He has taken shelter of Brahman—the same thing, Para-brahman, Kṛṣṇa. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). One who has taken fully shelter under the lotus feet of Para-brahman, Kṛṣṇa, you have to take shelter of such a guru. Otherwise you'll not be able to get out of these clutches of māyā. Tasmād guruṁ prapadyeta (SB 11.3.21), every śāstra you go.

So therefore here it is said that if you are actually anxious to become free from this material condition of life, then you must accept the service of mahat-sevā. Mahat means one who has fully surrendered to Kṛṣṇa. He's mahat. Vāsudeva sarvam iti. One who has taken this conclusion, vāsudeva sarvam iti, sa mahātmā su-durlabhaḥ (BG 7.19). Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manaso (BG 9.13). These are the formulas. So mahātmā means the fully surrendered soul unto the lotus feet of Kṛṣṇa. He is the first-class mahātmā. Sa mahātmā su-durlabhaḥ. Not ordinary mahātmā, but su-durlabhaḥ. And what are the signs? Mahātmānas tu māṁ pārtha daivīṁ prakṛtim, bhajanty ananya-manaso. He has no other business except worshiping Kṛṣṇa, that's all. Mām ekam. In this way, if we find the opportunity, then there is possibility of mukti. Mahat-sevāṁ dvāram āhur vimukteḥ. And if we associate with the yoṣit saṅgi, those who are desirous of enjoying this material world under different pleas, you . . . if you associate with them, then you glide down to the darkest region of hellish condition of life.

In the next verses it is said, mahāntas te sama-cittāḥ. Then what is the symptoms of mahātmā? So He says, I mean to say, Ṛṣabhādeva says, sama-cittāḥ: equilibrium, not disturbed by material condition. Sama-cittāḥ, sama sarveṣu bhūteṣu. The same thing. Sama-cittāḥ praśāntā: peaceful. Praśāntā. Pra means prakṛsta rūpena, fully peaceful. And when one can become fully praśāntā, fully peaceful? When he has no more desire. Anyābhilāṣitā-śūnyam (Brs. 1.1.11), no more desire. Brahma-bhūtaḥ prasannātmā (BG 18.54). Everything is described. So praśāntātmā. It is described in the Caitanya-caritāmṛta, so long you will want something, there is no question of praśāntātmā. Want. So therefore Caitanya-caritāmṛta-kar says, bhukti mukti siddhi kāmi-sakali aśānta. Bhukti means karmīs. Karmīs means those who are working very hard to get some material benefit. They are called karmī. Either in this world or the next world or heavenly planet, there are different types of karmīs. So the bhukti . . . bhukti means bhoga, sense enjoyment. They are called karmīs. So bhukti or mukti. Mukti means liberation, to get out of this material contamination. That is called mukti, sva-rūpena vyavasthitiḥ (SB 2.10.6). But just like the jñānīs, they want mukti, sāyujya mukti, to become one with the Supreme. So mukti . . . bhukti, mukti and siddhi. Siddhi means yogic perfection: aṇimā, laghimā, prāpti, eight kinds of yoga-siddhi. So the yogīs, the jñānīs and the karmīs, they want something. They want something. Therefore they are not praśāntā. As soon as . . . so long you'll want, you . . . there cannot be peacefulness. There is no . . . no question of peacefulness. Caitanya-caritam . . . bhukti mukti siddhi kāmi-sakali aśānta, they are not praśāntā. Kṛṣṇa-bhakta-niṣkāma, ataeva 'śānta (CC Madhya 19.149). Kṛṣṇa bhakta, he does not want anything. Caitanya Mahāprabhu is teaching that,

na dhanaṁ na janaṁ na sundarīṁ

kavitāṁ vā jagad-īśa kāmaye

mama janmani janmanīśvare

bhavatād bhaktir ahaitukī tvayi

(CC Antya 20.29, Śikṣāṣṭaka 4)

This is called śānti: "I don't want anything." Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye. This is bhukti. Karmīs, they want. They want many followers, many voters, so that "I can become minister or president." So Caitanya Mahāprabhu says, "No, I don't want many voters." Na janaṁ. Na sundarīm kavitām, "Neither very beautiful wife." These are material demands, to get money or wealth, sumptuously; to get a good wife and many followers, many workers. Caitanya Mahāprabhu denies, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye. "Then what do You want?" Mama janmani janmanīśvare. He doesn't want mukti even. Otherwise, how He says janmani, janmani? Mukti means no more janma. But Caitanya Mahāprabhu says, mama janmani janmani. It doesn't matter. Mama janmani janmanīśvare bhavatād ahaitukī bhakti. That's all.

Therefore if you want to become praśāntā, fully satisfied . . . just like Dhruva Mahārāja, he went to the forest and underwent severe tapasya to see the Supreme Personality of Godhead. But when he actually saw Him, he said, svamin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42): "I don't want any benediction." This is praśāntā, no disturbing Kṛṣṇa for any personal, material benefits. That is called praśāntā. That is stated here, mahānta. This is mahānta, sama-cittāḥ praśāntā vimanyavaḥ. Vimanyavaḥ. Because a devotee has to suffer so many tribulation. That is the history of all devotees. But he's never angry. He's never angry. Then he falls down. Vimanyavaḥ. Just like Lord Jesus Christ. He was being crucified; he still, he was praying, "God, these people, they do not know what they are doing." Vimanyavaḥ, never angry. If he becomes angry, then who he'll preach? He is criticized . . . (break)

There is a description of sādhavaḥ in Kapiladeva's instruction that titikṣavaḥ kāruṇikāḥ (SB 3.25.21). Sādhu means very tolerant. That is taught by Śrī Caitanya Mahāprabhu: tṛṇād api sunīcena taror api sahiṣṇunā. So the first qualification of sādhu is titikṣavaḥ, and at the same time kāruṇikāḥ. There are many instances. Just like Prahlāda Mahārāja: he tolerated so many tortures even by his father. Titikṣavaḥ. And at the same time he was thinking, "How to deliver these persons who are not Kṛṣṇa conscious?" That is kāruṇikāḥ. He is personally being tortured, but at the same time he is thinking how to do good to others. This is sādhu. Titikṣavaḥ kāruṇikāḥ. Suhṛdaṁ sarva-bhūtānām (BG 5.29): he's friend, not only to the human society, but he's friend to the ant even. A devotee does not like that even an ant should be killed. No. Suhṛdaṁ sarva-bhūtānāṁ, titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva . . . ajāta-śatravaḥ. He does not create any enemy, but unfortunately the demons becomes his enemy. What can be done? Suhṛdam sarva-bhūtānām, ajāta-śatravaḥ śāntāḥ. Again this same word, praśāntā, "fully satisfied." He has nothing to hanker after, because he has got Kṛṣṇa. Why he should hanker? Śāntā, praśāntā.

titikṣavaḥ kāruṇikāḥ

suhṛdaḥ sarva-bhūtānām

ajāta-śatravaḥ śāntāḥ

sādhavaḥ sādhu-bhūṣaṇaḥ

(SB 3.25.21)

This is the sādhu. Therefore Kṛṣṇa says in the Bhagavad-gītā, api cet sudurācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ (BG 9.30). He is sādhu. No more sādhu. This is sādhu. Therefore, here it is same thing, vimanyavaḥ suhṛdaḥ sādhavo ye. So we have to approach sādhu. We have to approach devotee. We have to approach praśāntā. And if we become fortunate to serve him, then the liberation, the path of liberation, is open.

Thank you very much.

Devotees: Jaya Prabhupāda. All glories to Śrīla Prabhupāda. (break)

Prabhupāda: Any question? (background discussion about microphone) Who is the in-charge of microphone? Go on. (feedback noise) What happened?

Acyutānanda: (reading question) "In the Vedas the mahā-mantra is repeated Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare/ Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. What is the significance of changing the order?"

Prabhupāda: There is no change of order. If you like, you can begin with Hare Rāma. There is no harm.

Acyutānanda: (to audience) We request everyone to please print very clearly and make your questions brief, to save time. (reading question) "Many people say that Lord Kṛṣṇa is the King of romance. What is the truth?"

Prabhupāda: King of . . .?

Devotees: Romance.

Prabhupāda: Romance?

Tamāla Kṛṣṇa: Romantic. King of lovers.

Prabhupāda: Yes. Kṛṣṇa means the supreme lover and beloved. He attracts everyone. There is one Greek word, krista. The meaning is the same, "love." And from this krista the word Christ has come. So this word Christ also has connection with Kṛṣṇa.

Acyutānanda: "How to see Lord Kṛṣṇa? Can anybody see Him by chanting the holy name Hare Kṛṣṇa mantra? Is it possible for a human being in his short period of life?"

Prabhupāda: Yes. If he develops love for Kṛṣṇa. That I have explained the other day, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). If you develop love for Kṛṣṇa, premā, premā pum-artho mahān, that is the recommendation by Śrī Caitanya Mahāprabhu, that dharma, artha, kāma, mokṣa (CC Adi 1.90) is not the aim of life. Premā pum-artho mahān. After liberation . . .

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

When one is engaged in devotional service, loving devotional service, then he can increase his love for Kṛṣṇa. The love for Kṛṣṇa is there. In the Caitanya-caritāmṛta it is said, kṛṣṇa . . .

nitya-siddha kṛṣṇa-prema 'sādhya' kabhu naya

śravaṇādi-śuddha-citte karaye udaya

(CC Madhya 22.107)

The love for Kṛṣṇa is there, everywhere. Just like these European, American boys. Why they are loving Kṛṣṇa? It is not foreign. It was there. It was there. Similarly, in everyone's heart there is love for Kṛṣṇa. By cultivation, that Kṛṣṇa consciousness, that love becomes developed. And when you develop that love for Kṛṣṇa, then you will see Kṛṣṇa twenty-four hours. That is wanted. So ādau śraddhā tataḥ sādhu saṅga tato 'nartha-nivṛttiḥ syāt tato niṣṭhā tato bhakti . . . tato niṣṭhā tathāśaktis tato bhava sādhakānām ayām premṇaḥ prādurbhāve bhavet kramaḥ (CC Madhya 23.14-15). This is the ādau śraddhā. Just like you have come here in this Kṛṣṇa consciousness movement meeting because you have got little śraddhā, faith. This is called śraddhā. You have to increase this śraddhā. How? Ādau śraddhā tataḥ sādhu saṅga (CC Madhya 22.83): those who are Kṛṣṇa devotees, you have to associate with them. You cannot develop Kṛṣṇa consciousness by associating with drunkards and others. No. That is not possible. You have to associate with kṛṣṇa-bhakta. Ādau śraddhā tataḥ sādhu saṅga (CC Madhya 23.14-15). Sādhu means bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ (BG 9.30). I've already described the sādhu. If you want love of Kṛṣṇa, then you have to associate with sādhu. Sādhu means kṛṣṇa-bhakta. Ādau śraddhā tataḥ sādhu-saṅgo, tato bhajana-kriyā (CC Madhya 23.14-15). Association with sādhu means you'll learn, bhajana-kriyā.

Just like many people come in our Society not in the beginning as devotee—as a matter of inquisitiveness. Then gradually he wants to become initiated. He approaches, "Kindly initiate me. Make me a disciple." Bhajana kriyā. This is called bhajana-kriyā. And if you actually perform bhajana-kriyā, then anartha nivṛttiḥ syāt. All these unwanted things which you have learned, you have become habituated—mainly illicit sex, meat-eating, intoxication and gambling—that becomes finished. Anartha-nivṛttiḥ syāt. No more attachment for these things. Then niṣṭhā, firm conviction. Then ruci, taste. Then āsaktiḥ, attachment. Then bhāva, "Oh, Kṛṣṇa is so nice." Then prema. That requires . . . if you have developed your love for Kṛṣṇa, then you will see Kṛṣṇa twenty-four hours.

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.38)

This is the process. So if by the mercy of Kṛṣṇa you practice this process, then you'll see Kṛṣṇa always. There is no . . . Kṛṣṇa is not concealed. He is prepared to be revealed. He comes Himself, "See Me. See My feature. Here I am. Here is My līlā, Vṛndāvana līlā." But you don't see, don't like to see. That is our defect. Otherwise, Kṛṣṇa is always ready to be revealed. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu (Bs. 5.38). Sadaiva, twenty-four hours you'll see.

So Kṛṣṇa is open for everyone. Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32), it doesn't matter you are born in a low-grade family. It doesn't matter. Still, striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim, you'll get the highest result of life by seeing Kṛṣṇa, you see. So kṛṣṇa-bhakti is ahaituky apratihatā. It cannot be checked by any material condition if you are serious about it. Then Kṛṣṇa will help you. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, dadāmi buddhi-yogaṁ tam (BG 10.10): "I'll give him intelligence how to see Me." These things are there. So if you are serious to see Kṛṣṇa then Kṛṣṇa is ready to be seen by you. It is not very difficult task.

Acyutānanda: "Is there any difference between Śiva and Kṛṣṇa?"

Prabhupāda: Yes. There is no difference, and difference also. Just like milk and yogurt, dahī. Dahī is nothing but milk, but still it is not milk. That is the example. That . . . what is dahī? Dahī is transformation of milk. But you cannot say it is milk. Will you accept dahī instead of milk? Or will it act the same way? No. So everything is like that. Acintya-bhedābheda-tattva. Kṛṣṇa has explained this fact. What is that?

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

nāhaṁ teṣu avasthitaḥ

(BG 9.4)

"Everything is resting in Me." But if you'll see . . . if you say, "Then everything is Yourself?" No. Nāhaṁ teṣu avasthitaḥ, Kṛṣṇa is everything; at the same time everything is not Kṛṣṇa. This is called acintya-bhedābheda, simultaneously one and different. So Lord Śiva is also expansion of Kṛṣṇa. Ahaṁ bīja-pradaḥ pitā (BG 14.4). That form is Lord Śiva. So but, he said that dadhī vikāra. Dadhī. Dadhī means yogurt. Milk is transformed into yogurt, dahī. And when it is dahī, it is no more milk. This is the idea. If you require milk for some purpose and if I give you dahī, "That is same thing, sir. Why don't you take?" No. It will be different effect.

Acyutānanda: "Please clarify whether Śrī Caitanya Mahāprabhu was a devotee of Kṛṣṇa or is He Himself avatāra of Kṛṣṇa?"

Prabhupāda: If you plug your ears, then how can I explain? So many times we have said that Śrī Caitanya Mahāprabhu is Kṛṣṇa, kṛṣṇāya kṛṣṇa-caitanya-nāmine gaura-tviṣe namaḥ. He has appeared in the name of Kṛṣṇa Caitanya, but He's Kṛṣṇa Himself. You have to follow this.

Acyutānanda: "How can the world survive when people forget their karma and immerse themselves in Kṛṣṇa consciousness? Won't it lead to inaction and a stand-still condition?"

Prabhupāda: What is that? (laughter)

Pañcadraviḍa: If they stop their karma and take to Kṛṣṇa consciousness, everything will stand still.

Prabhupāda: Nothing stands still. We are not karmīs. At least, we are not doing anything. We go and become guests of Pittieji and he does everything. We do not do anything. So you try to become Kṛṣṇa conscious, everything will be done automatically. You don't have to worry. Teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham (BG 9.22). Of course, you cannot stop karma. That is not possible. Not that everyone will become Kṛṣṇa conscious and your field of activities will be stopped. No. And Kṛṣṇa consciousness does not mean to stop the activities—some group of lazy people. No. We are the most active people, touring all over the world. Who can become a karmī like us? In this old age I am traveling all over the world. Can any karmī do that? So if you become Kṛṣṇa conscious, then karma, jñāna, yoga, everything becomes perfect. That is Kṛṣṇa consciousness. Just like if you get one lakh of rupees, ten rupees is there. You haven't got to separately to acquire ten rupees. Similarly, karma, jñāna, yoga, they are ten rupees, twenty rupees, fifty rupees, like that. And Kṛṣṇa consciousness is one lakh of rupees. As soon as you get Kṛṣṇa consciousness, you get everything.

Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ (BG 18.66), you'll get everything there. It is confirmed,

akāmaḥ sarva-kāmo vā

mokṣa-kāma udāra-dhīḥ

tīvreṇa bhakti-yogena

yajeta paramaṁ puruṣa

(SB 2.3.10)

Akāma. Akāma means bhakta. Praśāntā. He doesn't want anything. They are called akāma. Sarvakāma means karmī. He wants everything. Bring these dānaṁ dehi, rūpaṁ dehi, yaso dehi, dehi, dehi, dehi. That is karmī. And akāmaḥ sarva-kāmo vā mokṣa-kāma. Mokṣa-kāma means those who are desiring after liberation. So whatever you may be, never mind. There are three classes of men: akāma, sarva-kāma, mokṣa-kāma. So whatever you may be, Kṛṣṇa is competent. He says, therefore, that tīvreṇa bhakti-yogena yajeta paramaṁ puruṣa. The only method that Kṛṣṇa says, sarva-dharmān parityajya . . . (BG 18.66). If you, even if you want to be karmī, even you want the karmī's desire, that you want everything, to enjoy, that will also be fulfilled if you become devotee of Kṛṣṇa. Tīvreṇa bhakti-yogena yajeta paramaṁ puruṣa. You haven't got to work separately for fulfilling your desire of karma or jñāna or yoga. Everything will be there. Kṛṣṇa is so powerful. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). If you want from Kṛṣṇa the result of your karma, good result, Kṛṣṇa will give you. Kṛṣṇa is not unable to award you this.

So better you simply worship Kṛṣṇa—you get all your desires fulfilled. And the ultimate result will be that you will no more desire. Because so long you'll desire, you'll never get peace. But by worshiping Kṛṣṇa for some material motive, you'll get that. At the end you will not ask anything more. You'll be śāntā, praśāntā. This is the result. Just like Dhruva Mahārāja. He went to worship Kṛṣṇa for achieving greater kingdom than his father. That was his motive. But when he actually got perfection, he said, svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42). Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ (BG 6.22). When you get Kṛṣṇa, then you'll understand that there is no more anything more obtainable than Kṛṣṇa. Fully satisfied. That is wanted. That's all? So many? (laughter) All right. Go on.

Acyutānanda: "Cātur-varṇyaṁ mayā ṣṛṣṭaṁ (BG 4.13): is it applicable to India alone, or the whole world?"

Prabhupāda: Whole world. Kṛṣṇa, whatever Kṛṣṇa speaks, it is for the whole world. Therefore we are creating brāhmaṇas in the Western countries. You'll have to import brāhmaṇa from there. (laughter) As you are importing milk powder—all cows finished—so brāhmaṇa is finished. So you have to import brāhmaṇa from Europe and America.

Acyutānanda: "If Kṛṣṇa has created the universe, then who has created Kṛṣṇa? How did He acquire such immense powers?"

Prabhupāda: Hmm. This is foolishness. (laughter) That is explained, of course. Janmādy asya yataḥ anvayād itarataś ca abhijñaḥ svarāṭ (SB 1.1.1); this word is used. Kṛṣṇa means janmādy asya yataḥ. Kṛṣṇa also explains, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). He is the origin of everything. But He's svarāṭ: there is no more origin of Kṛṣṇa. Sarva-kāraṇa-kāraṇam (Bs. 5.1). That is said in the śāstras: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ, anādi (Bs. 5.1). He has no ādi. Anādi, ādi. He is the ādi, origin of everything, but He has no ādi. That is God. That is God. Anādir ādir govindaṁ sarva-kāraṇa-kāraṇam. He is the cause of all causes. Just like I have got my father, you have got my (your) father. Your father has got father, his father, his father, his father, go on. Kṛṣṇa is the Supreme Father, but He has no father. That is Kṛṣṇa. Kṛṣṇa does not require any father, but He accepts a father amongst His devotees because the devotee wants Kṛṣṇa also as child. To fulfill the desire of the devotee He accepts Nanda Mahārāja as father, Vasudeva as father, just to give them pleasure, Kṛṣṇa as child. Yaśodā-mayī is enjoying the pleasure, Kṛṣṇa is playing as child. But He has no father, neither mother. He accepts the beloved devotee as father and mother. This is Kṛṣṇa.

Guest: "Is Śiva milk or dahī? Just now you said something about dahī and milk. Is Śiva milk or dahī?"

Prabhupāda: Dahī.

Guest: That is what I wanted to know.

Prabhupāda: Yes. Śiva is dahī and Kṛṣṇa is milk. Dahī, the preparation of dahī, that you take milk, pure milk, and mix it with little sour thing, then it becomes dahī. Similarly, Kṛṣṇa is pure spirit, and when this pure spirit is mixed up with māyā, that is Śiva. Lord Śiva is the māyā-adipati. There are many, I mean to say, narrations. This was inquired by Yudhiṣṭhira Mahārāja, that "Lord Śiva, he appears to be like a beggar. He does not possess even an house. He lives underneath a tree. And the devotee of Śiva becomes very rich, opulent, materially, although he's a beggar, whereas Viṣṇu is lakṣmī-pati, vaikuṇṭha-pati, and the Vaiṣṇavas become beggar. Just opposite. By worshiping the beggar one becomes rich, and by worshiping the rich one becomes beggar. What is this contradiction?" So this is answered that Kṛṣṇa answered, yasyāham anugrhṇāmi hariṣye tad-dhanaṁ śanaiḥ (SB 10.88.8): "My first benediction to My devotee is that I take away all his riches. That's all." Then when he becomes helpless, he becomes firmly convinced, and he has no other shelter, then automatically he takes shelter of Kṛṣṇa, what Kṛṣṇa demands, sarva-dharmān parityajya mām (BG 18.66). When he has no other help, he fully surrenders to Kṛṣṇa. That is Kṛṣṇa's special mercy. And so far Lord Śiva is concerned, he is the husband of mother Durgā, and Durgā is the supreme material power, sṛṣṭi-sthiti-pralaya sādhana-śaktir ekā chāyeva yasya bhuvanāni vibharti durgā (Bs. 5.44). So he gets all material benediction, and Vaiṣṇava, instead of material benediction, he gets all spiritual benediction. That is the difference.

Acyutānanda: The last question: "What is the real meaning of religion?"

Prabhupāda: Religion means to abide by the laws of God. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma is the core. Just like the state gives you law. So you cannot manufacture law at home. That is not possible. Nobody will accept that. When it is given by the state government, that is law. Similarly, what is given by God, that is religion, and that is given in the Bhagavad-gītā. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is religion. And other things cheating. That's all. Dharmaḥ projjhita kaitavo atra (SB 1.1.2): all cheating type of religious system is rejected. In the Bhāga . . . Śrīmad-Bhāgavatam begins, dharmaḥ projjhita kaitavo atra. Śrīdhara Svāmī says, "Kaitava means cheating." So mokṣa vāñchā api nirasta, even desiring for liberation, that is also cheating type of religion. Simply to surrender to Kṛṣṇa, that is religion. Otherwise no religion. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). This is religion.

That's all right? Chant Hare Kṛṣṇa.

Devotees: Jaya Śrīla Prabhupāda. (end)