721226 - Lecture NOD - Bombay

Lectures by Date, 1972

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

721226ND-BOMBAY - December 26, 1972 - 40:13 Minutes

Pradyumna: (reading) ". . . who was later to become Śrīla Sanātana Gosvāmī, took advantage of his brother's personal money, which had been deposited with a village banker, and escaped from the prison of Hussain Shah. In this way, both brothers joined Lord Caitanya Mahāprabhu."

"Rūpa Gosvāmī first met Lord Caitanya at Prayāga (Allahabad, India), and on the Daśāśvamedha bathing ghāṭa of that holy city the Lord instructed him continually . . ."

Prabhupāda: Now sometimes it is questioned that Sanātana Gosvāmī paid the money in black market. (chuckles) Yes. Actually he paid. When the Hussain Shah, Nawab, imprisoned him, he was minister. The superintendent of jail, he was working under him. He was minister. So the Sanātana Gosvāmī requested him that, "I had done so many times your benefit. So you do me one benefit. You let me go. Let me go al . . . the, although the Nawab has imprisoned me."

(aside) That's not required.

So "I am going to be a pir (religious instructor)." Because the Muslims, they respect very much the pir. So actually he was going to be a pir. They renounced the family life and become gosvāmī. So "I am sacrificing my life for God, and you just help me in this service. And not only that, you get some material profit also. I have got this, that . . . about . . ." First of all, he offered five thousand, five thousand gold mohurs. But when he was not very happy, then he offered ten thousand. In this way it was settled, and the superintendent of jail let him go. And he inquired from Sanātana Gosvāmī, "What I shall explain to the Nawab when he'll ask me explanation, call for explanation? You are going."

So he gave him a trick that . . . formerly, people used to evacuate on the field. So he was imprisoned. So he wanted to evacuate in the field. And the superintendent of jail was accompanying him. In this way he fabricated story, and he told that, "When he was evacuating, immediately he jumped over the river, and the river's waves were so strong, he was carried away. I could not find him." (chuckles) So in this way, Sanātana Gosvāmī escaped after bribing.

Now the question is, whether this kind of black-marketing, bribing, is required for spiritual life. And the answer is that everything is required, provided you can satisfy Kṛṣṇa. This is the principle. In . . . according to time, circumstances, the dealing . . . just like Arjuna, we have, in the battlefield there was fighting, and Kṛṣṇa is advising Yudhiṣṭhira that, "You go and tell Dronācārya that your son, Aśvatthāmā, is dead." So Kṛṣṇa is advising to speak lie. And Yudhiṣṭhira hesitated: "How can I speak lie? I never spoke lie in my life."

So the idea is that our dealings in the ordinary . . . when there is fighting, in fighting they take all means, all propaganda, all means, you know that, fighting. One . . . the aim is how to own victory. Although there are so many international laws, they don't care for it. Just like bombing. Bombing . . . sometimes, the opposite party, they keep soldiers under Red Cross . . . (indistinct) . . . because Red Cross is not bombed according to international . . .

But they, they get information and they bomb also. These are common practice. Just like in India, in the Hindu-Muslim fight, the Muslims were keeping weapons within mosque. You know that. Everyone knows. So there so many international law of the fighting, but when there is necessity, they neglect all international law and they take advantage.

So then . . . I have heard from a very reliable officer, Mr. MacPherson, in Allahabad. He was my . . . at that, at that, at that time, I was keeping a drug shop. So he was my customer. And when he was coming, he was talking with me many past stories of the war. So once he narrated—he was also one of the commanders—that the First War, Marshal Foch? He was in Second World War, or First? I think First World War.

Pradyumna: First Expeditionary.

Prabhupāda: Marshal Foch. He was in charge of the French center. So the Belgium, there were many refugees from Belgium, mostly women and children. So they came to France. And in charge was Mis . . . Marshal Foch. So this Mr. MacPherson, he told me that, "We were officers. We informed that so many refugees have come from Belgium. What to do?"

Then Marshal Foch became very angry. You see? He became very . . . "What can I do in this battlefield?" So it was ordered that they should be killed. So actually it so happened that all these women and children, they were assembled together, and four guns from four sides, they were blown up. You see? Their own alliance. Not alliance. What it is called? Allies. Allies.

So these things take place in war, sometimes. There is no international law, no humanitarian . . . everything goes on. Everything. Similarly, the point is that as people act hooks and crooks, everything, for satisfying their senses, gaining some material profit, similarly, if need be, everything can be accepted for Kṛṣṇa's service. Everything can be, can be accepted. Otherwise, how Sanātana Gosvāmī is bribing? How Kṛṣṇa is advising Yudhiṣṭhira to speak lie?

There is a verse, man nimitte kṛtaṁ pāpaṁ puṇya eva kalpate. Sometimes it appears that this is a sinful act, but if it is done for Kṛṣṇa, the . . . our bhakti is ānukūlyena kṛṣṇānu-śīlanam (CC Madhya 19.167). We have to satisfy Kṛṣṇa. Kṛṣṇa is asking me to tell lie. "Yes, I shall tell lie." That is bhakti. If I consider, "Oh, I never spoken lies in my life. How can I speak lie?" that is not bhakti. Because it is prātikūla, against the desire of Kṛṣṇa. Common people cannot understand this. They'll be shuddered.

(aside) Why one candle is not burning? Get it. You should . . .

They think, "Oh, oh, Kṛṣṇa is teaching Yudhiṣṭhira, such a nice man, religious person, and He's teaching him to speak lie." Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). If sometimes one thinks like that, he becomes mūḍha.

When Karṇa was repairing the wheel of his chariot, Kṛṣṇa asked Arjuna, "Kill him immediately. Kill him immediately." And Karṇa protested: "Arjuna, what you are doing? I am not in fighting now." So Kṛṣṇa said: "No, this is the time. Otherwise, you cannot be able to kill him. This is the time. This is the opportunity. You kill him."

Because Karṇa was greater hero than Arjuna. Dronācārya, Bhīṣma . . . that is explained by Parīkṣit Mahārāja that, "In the battlefield of Kuru . . . just like a ocean, and there were big, big crocodiles, animals, like Dronācārya, Bhīṣma, Karṇa. But by the grace of Kṛṣṇa, my grandfather was able to kill them." Arjuna was not so strong that he could kill Bhīṣma or Dronācārya, Karṇa. They were greater heroes. So these things are there.

There . . . there are many instances. Just like gopīs. At dead of night, when Kṛṣṇa's flute was there, they left their husband, left their father, left their brothers, children, everything, and they went away. Now, according to our Vedic system, young girls, young women, leaving the protection of father, brother or superiors, and going in the forest for another boy—oḥ, it is very sinful. Socially, it is sinful. And Kṛṣṇa instructed them, "What you have done? You go back immediately." And they began to cry. That, this description is there. So now, from the social point of view, this is sin. This is sin when the gopīs went to Kṛṣṇa.

Similarly, Prahlāda Mahārāja was standing without any protest, and his father is being killed. Now can any sane man see that his father is being killed and he's standing silently, without any protest? And Bali Mahārāja, he rejected his spiritual master. When Śukrācārya said that, "Don't promise. He's Viṣṇu. He'll take everything of your. Don't promise anything," Bali Mahārāja said: "He is Viṣṇu? And you are asking me not to promise to Him? Oh, I don't want such spiritual master. I reject you." To reject spiritual master is a great sin.

So these are, from social point of view, from religious point of view, these are irreligious, sinful activities: to reject one's spiritual master; to see one's father being killed in one's presence; one woman is going to another boy, dead of night. Superficially they are sinful activities. But Caitanya Mahāprabhu recommends, ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā (Caitanya-manjusa). There is no upāsanā, method of worship, as it was conceived by the gopīs. First class.

So the point is that superficially it may appear sometimes against the social and religious rules and regulation, but if it is done for Kṛṣṇa, ānukūlyena . . . bhakti means ānukūlyena kṛṣṇānu-śīlanam (CC Madhya 19.167). Kṛṣṇa should be satisfied. That is . . . it doesn't matter.

Kṛṣṇa should be satisfied. Just like Kṛṣṇa pretended that He was sick, and many physicians came. He said: "No physician cured Me. If some devotee gives Me the dust of his feet on My head, then I can be cured." So all devotees were asked, and nobody . . . "Oh! How can I give? My dust on the head of Kṛṣṇa? How it is possible?" Nobody prepared.

Then Kṛṣṇa asked that, "Go to Vṛndāvana. Just ask the gopīs if they can give. They are My best friends. If they are prepared? Oh, I am very much suffering from headache." So nobody was prepared to go . . . as soon as gopīs were approached: "Oh, Kṛṣṇa is sick. They want, oh, dust of . . .?"

Immediately (makes gestures of wiping dust) "Please take. Please take." (laughter) She did not care that, "We are going to hell by offering our dust of feet on the head of Kṛṣṇa. Never mind. We shall go. Kṛṣṇa will be happy. That's all. Kṛṣṇa will be happy." This is gopī.

It doesn't matter the whole world is going to hell, but if Kṛṣṇa is satisfied, a devotee's prepared to do that. That is, that is called uttama-bhakti. Ānukūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā (CC Madhya 19.167). You'll find, this Bhakti-rasāmṛta-sindhu: anyābhilāṣitā-śūnyam (Brs. 1.1.11). To, not to make business with Kṛṣṇa, "I shall be devotee of Kṛṣṇa provided my everything is all right adjusted. I shall not be sinful. I shall not do this. I shall not do . . . my family will be kept nicely. This . . ."

All these conditions. Just as people go to Vṛndāvana—all the money distributed. And there are many persons, and the sons and grandsons are all right that, "You send me two hundred rupees per month. And all the two crores of rupees, that is for you. That is for you. That is not for Kṛṣṇa. And simply for my eating, you send me two hundred." There are many in Vṛndāvana.

So Kṛṣṇa is also very, that, that "Two crores of rupees you earned, so with hard labor that is kept for your children. And you have come here with empty hand. And for your food, two hundred rupees." So, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). (chuckles) No. The first principle is that one should be prepared to sacrifice any, everything for Kṛṣṇa.

Everything. It doesn't matter—my fate, my honor, my money, my prestige. He doesn't care. Kṛṣṇa must be satisfied. Just (like) Arjuna did. Arjuna didn't like to fight, to kill on the other side his brother, his grandfather. No. But when he understood, "No, Kṛṣṇa wants it. Yes, kariṣye vacanaṁ tava (BG 18.73). That's all right."

This is Kṛṣṇa consciousness. No consideration for anything else. Simply to satisfy Kṛṣṇa. Satisfy Kṛṣṇa or Kṛṣṇa's representative. The same thing. That is bhakti. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy anāvṛtam (Brs. 1.1.11). Jñānam. Jñāna. It should be . . . it should not be tinged by jñāna. This is jñāna. "Oh, I am going to speak lie. I'll go to hell. I am going to kill my grandfather. I'll go to hell." This is called jñāna, knowledge. But the definition is, jñāna-karmādy anāvṛtam (CC Madhya 19.167): it should be untouched by jñāna and karma. Untouched. Yes.

So this is pure bhakti. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy . . . the, the, the gopīs, they're not jñānīs; they're ordinary village girls. What jñāna they have? No jñāna, no karma. They did not know what is karma, what is sacrifice. No. They did not know. (sound of telephone)

(aside) All right, you can close. Close this door.

So we should . . . we should be prepared to sacrifice everything, without any consideration of jñāna, karma, yoga. No. We have to see whether Kṛṣṇa is satisfied. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). That is perfection. Saṁsiddhir hari-toṣaṇam: whether Kṛṣṇa is satisfied.

So people have no information what is Kṛṣṇa, and what to speak of satisfying Him. That . . . who was speaking? That Girirāja. He was talking to Mr. Motta: every so-called learned scholars, they have no, I mean to say, idea what is God, what is Kṛṣṇa, and where to speak of satisfying Him. But the bhakti means that he, a bhakta, is always ready to sacrifice everything to satisfy Kṛṣṇa.

But if one has no idea what is Kṛṣṇa, then where is bhakti? For the impersonalist, there cannot be any bhakti, because they have no information of Kṛṣṇa. They do not know what is Kṛṣṇa. And bhakti means satisfaction of Kṛṣṇa. If I know the person, if I know what is his nature, then I can know also how to satisfy him. If you have no information of any person, then where is the question of satisfaction?

Go on reading.

Pradyumna: "The Lord particularly instructed Rūpa Gosvāmī on the science of Kṛṣṇa conscious . . ."

Prabhupāda: So here, here the point is that Sanātana Gosvāmī's, Dabira Khāsa's, he was so mad after meeting Caitanya Mahāprabhu that he, whatever money he had with the banker, village banker, and even it was sinful to bribe, he didn't care for it. He wanted . . . he re . . . resigned his service as minister. Therefore he was imprisoned. Now to get out of the imprison . . . prison house, he bribed. He was so much ecstatic.

There is a verse—I just now forget—that this laulyam . . . this is called laulyam. Laulyam means just like we become very much greedy in achieving some success or receiving something sometimes. We become mad. That is required. Laulyam eka mūlyam. To achieve Kṛṣṇa consciousness perfectly, this ecstatic eagerness or greediness, to serve Kṛṣṇa, that is the only price to achieve success in devotional service. That is the only price. Not money, not anything. Not prestige, not good parentage, not beauty—nothing. Simply this ecstatic, intense desire, "How I shall get Kṛṣṇa?" Then you'll get Kṛṣṇa. He'll take you.

That is the example of the gopīs, intense desire. Tatra laulyam eka mūlyam. Now, janma-koṭi, na labhyate janma-koṭibhiḥ sukṛtinaḥ. This ecstatic desire that, "I, this life, I shall get recognition by Kṛṣṇa, that I have sacrificed everything for Kṛṣṇa," this is required.

Go on.

Pradyumna: "These teachings of Lord Caitanya to Śrīla Rūpa Gosvāmī Prabhupāda are narrated in our book Teachings of Lord Caitanya. Later, Śrīla Rūpa Gosvāmī Prabhupāda elaborated the teachings of the Lord with profound knowledge of revealed scriptures and authoritative references from various Vedic literatures."

"Śrīla Śrīnivāsa Ācārya describes in his prayers to the six Gosvāmīs that they were all highly learned scholars, not only in Sanskrit but also in foreign languages, such as Persian and Arabian. They very scrutinizingly studied all . . ."

Prabhupāda: As English language was compulsory during the British Rule, during Muhammadan's rule, at least all big, big officers—there were many Hindu big officers—they had to learn Arabian and Persian languages. So these Gosvāmīs, because they were ministers, they were learned, highly learned scholars in Arabic and Persian language.

Go on.

Pradyumna: "They very scrutinizingly studied all the Vedic literatures in order to establish the cult of Caitanya Mahāprabhu on the authorized principles of Vedic knowledge. The present Kṛṣṇa consciousness movement is also based on the authority of Śrīla Rūpa Gosvāmī Prabhupāda. We are therefore generally known as rūpānugas, or followers in the footsteps of Śrīla Rūpa Gosvāmī Prabhupāda. It is only for our guidance that . . ."

Prabhupāda: Rūpānuga varāya te. Rūpānuga, followers of Rūpa Gosvāmī. We Gauḍīya Vaiṣṇavas, we follow the instruction . . . Narottama dāsa Ṭhākura says in his song:

rūpa-raghunātha-pade haibe ākuti

kabe hāma bujhabo śrī yugala-pīriti

(Song 1, Lālasāmayī)

Yugala-pīriti, the conjugal love between Rādhā and Kṛṣṇa, it is not be understood by a third-class man. It is not possible. If one thinks Kṛṣṇa is ordinary human being, Rādhārāṇī as ordinary girl, then it is not possible. One has to understand Kṛṣṇa and Rādhārāṇī through the bhakti literature of these Gosvāmīs.

Therefore Narottama dāsa Ṭhākura says, rūpa-raghunātha-pade haibe ākuti. Eagerness. "When I shall try to understand yugala-pīriti, the conjugal love of Rādhā-Kṛṣṇa, through the literature of Rūpa-Raghunātha?" Rūpa-Raghunātha means . . . there are six Gosvāmīs, begins from Rūpa Gosvāmī, ends with Raghunātha. Śrīla Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa, dāsa Raghunātha.

There are two Raghunāthas—one Bhaṭṭa Raghunātha, one dāsa Raghunātha. So Narottama dāsa Ṭhākura says, rūpa-raghunātha-pade haibe ākuti kabe hāma bujhabo . . . to understand Rādhā-Kṛṣṇa and Their love affairs, one has to understand through the literature given by Rūpa Gosvāmī, just like this Bhakti-rasāmṛta-sindhu, Nectar of Devotion.

Pradyumna: "It is only for our guidance that Śrīla Rūpa Gosvāmī prepared his book, Bhakti-rasāmṛta-sindhu, which is now presented in the form of The Nectar of Devotion. Persons engaged in the Kṛṣṇa consciousness movement may take advantage of this great literature and be very solidly situated in Kṛṣṇa consciousness."

"Bhakti means devotional service. Every service has some attractive feature which drives the servitor progressively on and on. Every one of us within this material world . . ."

Prabhupāda: Without . . . without some attractive feature, nobody is interested. Just like we are talking here about kṛṣṇa-bhakti, but people in general, they're not very much attracted with Kṛṣṇa, so they do not care to come. There must be some attractive feature. Otherwise . . . so different people have got different attractive feature. Therefore Kṛṣṇa says:

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścid māṁ vetti tattvataḥ

(BG 7.3)

This attraction for Kṛṣṇa can be developed in the association of devotees, satāṁ prasaṅgāt. Automatically, nobody's attracted for Kṛṣṇa. The whole world is like that. So the Kṛṣṇa consciousness movement means to give these people a chance to associate with devotees and thus become attracted to Kṛṣṇa. That is required.

Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Mayy āsakta, to become attracted by Kṛṣṇa. Kṛṣṇa means attractive. Kṛṣṇa. Akasatira. Kṛṣṇa means attractive. Just like magnetic stone, attractive; naturally the iron . . . but the iron, if it is rusty, it cannot attract. It cannot attract. Similarly, Kṛṣṇa is attractive, and we are part and parcel of Kṛṣṇa. We are also attracted by Kṛṣṇa. But because we are now covered by the māyā rust, we are not attracted. This māyā rust has to be polished; then you'll be attracted. Otherwise Kṛṣṇa is attractive. Kṛṣṇa means attractive.

Go on.

Pradyumna: "Every one of us within this world is perpetually engaged in some sort of service, and the impetus for such service is the pleasure we derive from it."

Prabhupāda: Yes. We cannot work unless we derive some pleasure. Just like the, in the Ahmedabad, the dramatic performances, he was killing animal, and he was attracted by killing, that's all. The butchers . . . I have seen in Calcutta, I was passing through, one hotel man was cutting the throat of a chicken, and the chicken was, after being cut, the throat, it was jumping like anything. You see.

And he was laughing. He was taking pleasure. It was for me so horrible, but he was taking very nice pleasure: "This half-cut chicken is jumping." And his son was crying. And he was asking, "Why you are crying? Why you are crying?" So it is the question of different qualities. One is attracted, and one, he finds that . . . that they are detracted.

Go on.

Pradyumna: "Driven by affection for his wife and children, a family man works day and night. A philanthropist works in the same way for love of the greater family, and the nationalist for the cause of his country and countrymen. That force which drives the philanthropist, the householder and the nationalist is called rasa, or a kind of . . ."

Prabhupāda: That attractiveness is called rasa: mellow, taste. Go on.

Pradyumna: ". . . or a kind of mellow, or relationship whose taste is very sweet. Bhakti-rasa is a mellow different from the ordinary rasa enjoyed by mundane workers. Mundane workers labor very hard, day and night, in order to relish a certain kind of rasa which is understood as sense gratification. The relish or taste of the mundane rasa does not long endure, and therefore mundane workers are always apt to change their position of enjoyment.

A businessman is not satisfied by working the whole week, therefore wanting a change for the weekend, he goes to a place where he tries to forget his business activities. Then, after the weekend is spent in forgetfulness, he again changes his position and resumes his actual business activities. Material engagement means accepting a particular status for some time and then changing it. This position of changing back and forth is technically known as bhoga-tyāga, which means . . ."

Prabhupāda: Bhoga-tyāga. Bhoga and tyāga. Go on.

Pradyumna: ". . . which means a position of alternating sense enjoyment and renunciation."

Prabhupāda: Yes, their position is sense enjoyment. If by bhoga they are not satisfied, then tyāga. Brahmā satyaṁ jagan mithyā. Give it, give it up. Again, by tyāga, when he does not find any sense pleasure, then again comes back: All right, come to social service, open hospital, open the school. Why you are coming again?

You have given it up, tyāga, brahma satyaṁ jagan mithyā. Why you are coming to mithyā again, to open school? That, that is going on. That is going on. Sometimes this is brahma . . . jagan mithyā, everything is mithyā, and Brahman is satya. Ahaṁ brahmāsmi. But when they cannot get Brahman, cannot realize Brahman, then again come to this bhoga. Bhoga. Pendulum. Bhoga, tyāga, bhoga, tyāga, bhoga, tyāga. You know that pendulum works: (makes noise) kaut-kaut-kaut-kaut-kaut. Bhoga, tyāga, bhoga, tyāga.

So Kṛṣṇa says, sarva-dharmān pari . . . you have to give up this bhoga dharma and tyāga dharma. Sarva-dharmān parityajya (BG 18.66). You are now engaged in two kinds of dharma. Somebody, karmīs, they are bhoga, bhoga dharmī. They want to enjoy. And tyāgī, they want to renounce this bhoga. So both of these will not help you. Bhoga-tyāga. Then what? Sevā. You have to take the dharma of sevā. That is bhakti. Kṛṣṇa-sevā. For Kṛṣṇa, you can accept anything. That is . . . it may appear bhoga.

Just like Prahlāda Mahārāja, Pṛthu Mahārāja, they were kings, very opulent kings, Dhruva Mahārāja. So still they were great devotees. Not only ordinary devotees—mahājanas. So this bhoga-tyāga has no meaning. It has no benefit. One has to become devotee, either in the bhoga field or in the tyāga field, it doesn't matter.

Bhoga-tyāga is not required. Required service. That service, it may be on the platform of bhoga or service . . . service is required, Kṛṣṇa's service. Kṛṣṇa has to be satisfied, either in the bhoga platform or tyāga plat . . . he does not . . . devotee's not concerned with bhoga-tyāga. Devotee's concerned with Kṛṣṇa's service.

So sometimes . . . just like there is example. We asked this question, bhoga-tyāga, to our Guru Mahārāja. So . . . what is the difference? Just like Rūpa Gosvāmī, he left everything for Caitanya Mahāprabhu's service. His lucrative service, minister post and everything, he re . . . tyāga. And Rāmānanda Rāya, he was governor. He was governor and gṛhastha, and living very luxuriantly. He's bhoga. He's bhoga platform. Now both of them were devotees of Lord Caitanya. So what is the difference? This question was put.

So our Guru Mahārāja replied—just like a woman. According to our Vedic system, when the husband is out of home, the women is not supposed to dress herself very nicely. Proṣita bhartṛkā. It is called proṣita bhartṛkā. The system was that one should dress herself in such a way that people cannot understand what is her position—whether she's unmarried, whether she's married, whether she's widow, whether her husband is away, whether he's a pro . . . she's a prostitute, everything. By the dress one should understand, "She is . . . she is widow" or "She has got her husband", "Her husband is now away from home", "Oh, she is a prostitute", "She's not married." In this way. Because she's not to be asked. Simply by the dress one can understand.

So the proṣita bhartṛkā, she does not dress herself, she lies down on the floor, does not change her clothes very nicely, does not dress the . . . comb the hair, proṣita bhartṛkā. And the same woman, when her husband is at home, she take twice bath and dresses herself, applies oil and very nice dress, ornaments, and so many things. Women know how to decorate themselves. But the . . . there is no difference. Her not dressing herself nicely and dressing herself nicely, it may be considered that bhoga and tyāga. But either of these positions is for center is husband. Center is husband.

Therefore bhoga-tyāga is no consideration. If for Kṛṣṇa I have to give up everything, I will give up. And if Kṛṣṇa, I'll have to accept everything, I will accept. This is required. Not the position of bhoga-tyāga, but service. If by giving up everything I can serve Kṛṣṇa well, I shall give it up, everything. And if by accepting everything I shall serve Kṛṣṇa very nicely, then I accept everything. That is required. Ānukūlyena.

Because we have to see whether Kṛṣṇa wants it, Kṛṣṇa wants it. Kṛṣṇa wants Arjuna that, "You become victorious in this battlefield and kill all of them." "Yes, I shall do that." Kariṣye vacanaṁ (BG 18.73). If Kṛṣṇa would have asked him, "What is this fighting? You give up. Come with Me. Go to the forest," Arjuna would have done that. So our policy is not bhoga-tyāga. Our policy is satisfaction of Kṛṣṇa. That is pure bhakti.

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

(Brs. 1.1.11)

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa

sevanaṁ bhaktir ucyate

(CC Madhya 19.170)

That's all right . . . (indistinct) . . . Hare Kṛṣṇa

Devotees: Haribol . . . (break) (end)