741024 - Lecture SB 01.08.44 - Mayapur

Lectures by Date, 1974

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

741024SB-MAYAPUR - October 24, 1974 - 47:49 Minutes

Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat) (leads chanting of verse, etc.)

sūta uvāca

pṛthayetthaṁ kala-padaiḥ

pariṇūtākhilodayaḥ

mandaṁ jahāsa vaikuṇṭho

mohayann iva māyayā

(SB 1.8.44)

(break)

Translation: "Sūta Gosvāmī said: The Lord, thus hearing the prayers of Kuntīdevī, composed in choice words for His glorification, mildly smiled. That smile was as enchanting as His mystic power."

Prabhupāda:

pṛthayetthaṁ kala-padaiḥ

pariṇūtākhilodayaḥ

mandaṁ jahāsa vaikuṇṭho

mohayann iva māyayā

(SB 1.8.44)

So whatever Kuntī said, that was accepted by Kṛṣṇa. So He remained silent and simply smiled, that "A devotee is glorifying the Lord in chosen words." Here it is said that kala-padaiḥ. Means God is to be worshiped . . . He is to be offered the best selected words, not that like the atheist fools, they worship, or rather, insult. That very word . . . it gives us very much pain when God is called "daridra-nārāyaṇa." Why? Why Nārāyaṇa should be daridra? That means no conception of Nārāyaṇa. Therefore they add these insulting words.

But that is not the way of worship. Uttama-śloka. Kṛṣṇa's or God's another name is Uttama-śloka, "Who is worshiped by the best, selected words." Uttama-śloka-guṇānuvarṇanam. Yad uttama-śloka-guṇānuvarṇanam.

idaṁ hi puṁsas tapasaḥ śrutasya vā

sviṣṭasya sūktasya ca buddhi-dattayoḥ

avicyuto 'rthaḥ kavibhir nirūpito

yad uttama-śloka-guṇānuvarṇanam

(SB 1.5.22)

This is the injunction of the śāstra. Idaṁ hi puṁsas tapasaḥ śrutasya vā. In the material world, everyone, at least the higher class, higher section of the society, they are engaged in so many research work. That is called tapasya. How to find out the best thing for the human, benefit of the human society, scientific research, that is also tapasya. When a scientist invents something, that is result of tapasya. It is not very easily obtained. Therefore tapa . . . so many people are engaged in tapasya. Idaṁ hi puṁsas tapasaḥ śrutasya. So many people are engaged in education. Śrutasya. Śrutasya means "of education." The Vedic process of getting education is by hearing. Therefore it is called śruti. The Vedas are called śruti. Formerly . . . just like we are reading books. The books were not needed because the memory was so sharp—simply by hearing from the teacher, they'll remember. That is . . . that is called tradition by hearing. Therefore education means śruti. Śrutibhir pratipannam. Anything, if you want to prove, then you have to give evidence from the śruti. Then it is . . .

So anyone who is being educated, anyone who is engaged in research work for the benefit of the whole human society . . . idaṁ hi puṁsas tapasaḥ śrutasya vā ca buddhi-dattayoḥ. Or somebody is giving in charity, opening hospital, schools, or other good, good purposes, ca buddhi-dattayoḥ. So why they are doing that? What is the purpose? The purpose is avicyutaḥ arthaḥ. Avicyuta means infallible, and artha means purpose. Avicyutaḥ arthaḥ kavibhir nirūpitaḥ. It is ascertained, the purpose. Why one should be engaged in research work? Why one should be engaged in getting good education? Why one should perform charity, or why one should be intelligent? This is higher-class activities. So what is the purpose? The purpose, it is said, kavibhir nirūpitaḥ: "By high-class scholars, they have ascertained." What is it? Yad uttama-śloka-guṇānuvarṇanam: "God is to be worshiped simply by glorifying Him by the best words, uttama-śloka." Not that, "My dear God, You have no eyes. You have no leg. You have no hand. You have no mouth." What is this? It is the indirect way of insulting God.

If one man has no eyes, then what he is called? He is called blind. So if one man has no legs, he is called lame. So similarly, if we worship God that, "You are blind. You are lame. You are headless. You are brainless," what is this worship? Similarly, this kind of worship—daridra-nārāyaṇa, "Nārāyaṇa is daridra"—is just like that. No. Here Kuntī says that kala-padaiḥ, kala-padaiḥ, "by chosen words." Just like if you worship some superior, when you give foodstuff to your spiritual master, superior, you find out the best, selected foodstuff, not that anything, worst: "You eat it. If you don't like, don't eat. I don't mind." No. This is the way of worship. When you worship superior, and who can be more superior than Kṛṣṇa, the Supreme Personality of Godhead? He's the Supreme, Absolute Truth. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13).

So Kuntī has all along . . . very selected words she used. That we should learn. That is the injunction of the śāstras, uttama-śloka. Therefore Kṛṣṇa's another name is bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī (SB 1.2.18). The best words. Actually, if you love somebody, out of love you cannot use anything, means any word, which is not very much appreciated. So . . . and they are all applicable. It is not like the logic, kāṇa-chelera nāma padma-locana: one man has got a child who is blind, but he has given the name Padma-locana, "Lotus-eyed." Not like that. The selected words which Kuntī has used, it is not improper. They are properly used. Just like here is one word used, Vaikuṇṭha. Kṛṣṇa's another name is Vaikuṇṭha, or God's another name is Vaikuṇṭha. Vaikuṇṭha means vigata-kuṇṭha hy asmāt. Therefore spiritual world is called Vaikuṇṭha. And the material world is duḥkhālayam aśāśvatam (BG 8.15). It is not Vaikuṇṭha. You cannot even walk without anxiety. Just like we were walking on the street, and the leg slipped. So we should be very much careful even in walking. Beginning from your morning walk, you are full of anxiety. But Vaikuṇṭha means no anxiety. No anxiety. That is spiritual world. We must understand what is Vaikuṇṭhaloka and what is Jaḍaloka.

So here, everywhere simply danger. But if we take shelter of the Vaikuṇṭha, Kṛṣṇa . . . samāśritā ye pada-pallava-plavam (SB 10.14.58). It is just like the boat for crossing over a furious, dangerous ocean. Kṛṣṇa's lotus feet is compared with very sound, secure boat. And boarding it, you can cross over the ocean of nescience. Bhavāmbudhir vatsa-padam. Bhavāmbudhiḥ. Ambudhi means sea, and bhava means repetition of birth and death, birth and death. Just like in the ocean you are struggling. Sometimes you are drowning, and somebody helps you, saves you from being drowned, and again he throws you in the ocean. Then again struggle. So our life in this material world is like that. We are struggling from the beginning, very beginning of our life. We are simply struggling.

We learn from Śrīmad-Bhāgavatam that after the sex between the man and the woman, the man injects the semina within the womb of the mother, of the woman, and it is emulsified first night, and immediately forms a pealike form. That pealike form develops. So as soon as it is developed . . . of course, in the process of development, there is no consciousness, just like deep sleeping. It is like that. But as soon as the body is little developed, the . . . there are nine holes: two nostrils, two ears, two eyes, one navel, one genital, one rectum. These nine holes develop, then the consciousness comes back. And when the consciousness comes back, then he feels pains and pleasure, because when the body is developed . . . the body is very delicate. So he is forced to live within urine and stool and so many secretion, and there are always worms in the stool, in the urine, and they take advantage of the delicate body, and they bite. So the baby, packed up, cannot move, cannot say anything, but feels pain, therefore moves. And the pregnant woman therefore feels that the child is moving at the age of seven months in the womb.

So therefore the struggle begins from the womb. And when the child comes out, again struggle. He is lying on the bed, some bug is biting. He cannot express. He is crying, and the mother thinks that he's hungry. In this way, wrongly understands, cannot give relief him. And he is going on crying, crying, crying. We have seen it. We have . . . everyone has got experience. Then as soon as he is grown up, he is given responsibility for learning A-B-C-D, or going to school. He doesn't like. No child likes. At least, I did not like to go to school. So this is also another struggle. Then, when he is grown up, he is given more and more responsibility, examination, and then married life, then family maintenance. In this way struggling, struggling, struggling—again death; again enter into the womb of mother. Again the same struggle. So where is happiness? Therefore when Kṛṣṇa says, duḥkhālayam aśāśvatam (BG 8.15), "This whole material world is a place for suffering only," that is a fact. But mūḍho 'yam, being enamored by māyā, he does not know. He forgets. This life is of forgetfulness, ignorance.

So struggle is going on. So therefore this word is used, that you are struggling in this material world so much, even beginning from your life. Prahlāda Mahārāja says, sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5). Asat. The spiritual world is called sat. Oṁ tat sat. So we should transfer ourself to the spiritual world. Asato mā gama, sad gama. Asato mā sad gama. This is the Vedic injunction. "Don't keep yourself in this asat." Asat means bad. Asat means which will not exist. That is called asat. Asad-grahāt. So because we have accepted this asat, grahāt, with very great eagerness that, "We shall become very happy. We shall live here very happily," therefore there is all . . . actually there is no happiness. Suppose if you get some money all of a sudden, actually this is also asat, because when you did not get money, you were anxious to get it, and as soon as you get it, how to preserve it? "Shall I keep it in the bank? Because it is black market. Then there will be income tax. Then what I shall I do?" Another anxiety. Another anxiety.

So asad-vastu, in any way you want to enjoy, it will give you always anxiety. And if you go to the sad-vastu . . . asato mā sad gama. If you go to sat, then that is Vaikuṇṭha. That is called Vaikuṇṭha, no more anxiety. This is . . . therefore this very word is used, Vaikuṇṭha. Mandaṁ jahāsa vaikuṇṭho mohayann iva māyayā. This māyā is not illusion; this māyā is affection. When a mother laughs, smiles, the child feels very pleasure, very much. The mother . . . the child on the lap of the mother, mother is seeing the face of the child, and child is seeing the face of the mother; both of them are very pleased. They smile. So māyā, that māyā, means affection. When Kṛṣṇa smiles, He smiles with affection, and the devotee becomes enamored, becomes captivated simply by seeing Kṛṣṇa smiling. This is the process, the express . . . exchange of devotional service.

So Vaikuṇṭha: Kṛṣṇa's name and Kṛṣṇa's place. Therefore, as Kṛṣṇa is Vaikuṇṭha, without any anxiety—Kṛṣṇa has no anxiety—similarly, Kṛṣṇa's place is also without any anxiety. Kṛṣṇa's activities, hearing Kṛṣṇa, that is also without anxiety. If we want to be anxiety-less, then we should hear about Kṛṣṇa.

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir

ye prāyaśo 'jita jito 'py asi tais tri-lokyām

(SB 10.14.3)

Kṛṣṇa, if you simply hear about Kṛṣṇa . . . sthāne sthitāḥ. It doesn't require to change your place. You may be in . . . in your place, position. You may be a medical practitioner. You may be engineer. You may be any other man, mercantile man. Whatever you may be, it doesn't . . . you may be a learned man. You may be a foolish man. It doesn't matter. But you hear. That is . . . if you want to get the position of Vaikuṇṭha, then you simply hear. It doesn't matter what is your position. Kṛṣṇa never said: "Only this kind of man." Of course, there is classification. The classification is "sinless" and "sinful." Only the person who are sinless, they can understand about God. That sinlessness can be achieved very easily, as I was explaining last night. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravana-kīrtanaḥ (SB 1.2.17). Simply if you hear about Kṛṣṇa, then the sinless automatically . . . sinlessness automatically comes in, ceto-darpaṇa-mārjanam (CC Antya 20.12), simply by hearing. So by hearing, hearing, it is both the process and the medicine, both, everything. Because one has to become sinless, so one has to adopt some means by which one can become sinless. So simply by hearing, you become sinless. And after being sinless, you become more and more interested.

Just like in jaundice disease that if you . . . because the doctors, the medical practitioners, they give sugar candy. The physician gives sugar candy. The sugar candy, to the person suffering from jaundice, tastes bitter, "Oh, it is bitter." But actually sugar candy is not bitter. Similarly, to the sinful man the kṛṣṇa-kathā, discussion about Kṛṣṇa, does not appear to be very palatable. They do not like to hear. They think it is waste of time. But that, as the sugar candy is the only medicine for jaundice disease, similarly, the hari-kathā, or kṛṣṇa-kathā, is the only medicine for our material disease. If we take it . . . just like the jaundiced patient: if he takes sugar candy, then gradually he becomes free from the diseased condition, and at that time, the same sugar candy which he tasted in the beginning as bitter, it appears to be very, very sweet. Then he cannot live without. This is the process.

So we are in material disease at the present moment. We have forgotten Kṛṣṇa, and struggling for existence, we are trying to be happy by manufacturing so many plans. But this will not help us. Therefore Caitanya Mahāprabhu approved this process. What is that?

jñāne prayāsam udapāsya namanta eva

san-mukharitāṁ bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir

ye prāyaśo 'jita jito 'py asi tais tri-lokyām

(SB 10.14.3)

There was discussion between Rāmānanda Rāya and Caitanya Mahāprabhu. So Rāmānanda Rāya began from varṇāśrama-dharma. But Caitanya Mahāprabhu rejected. Rejected not wholly: eho bāhya āge kaha āra (CC Madhya 8.59), "Yes, this is not bad, but it is not so important." Eho bāhya āge kaha āra: "If you know something more . . ." In this way, gradually, step by step, Rāmānanda Rāya said the ultimate goal of life is this, is that, is that. So Caitanya Mahāprabhu said all of them as external. At least in this age, it is very difficult. Just like in the beginning, Rāmānanda Rāya said that varṇāśramācāravatā puruṣeṇa paraḥ pumān (CC Madhya 8.58). He gave stress on the institution of varṇa and āśrama, to observe the rules and regulation of varṇas, four varṇas—to become brāhmin, kṣatriya, vaiśya, śūdra—and four āśramas: brahmacārī, gṛhastha, vānaprastha . . . but Caitanya Mahāprabhu said, eho bāhya, bāhya: "Yes, it is good, but it is not so, mean, important. Not so important."

Because He knew, in this age, Kali-yuga, who is going to observe this varṇāśrama-dharma? Everyone is śūdra. A śūdra cannot understand this, neither it is possible to bring them back again. Although we are trying, but it is very difficult. Once one has become debauch, to reform him is very difficult. But still there is way. And that way is suggested when . . . Rāmānanda Rāya suggested that . . . it is the words of Lord Brahmā, that jñāne prayāsam udapāsya: "One should not very much endeavor to speculate, speculating process." Just like these theosophist, the philosophers, the scientist, they, instead of having direct knowledge from the superior, they, more or less, speculate. So one has to give up this speculating habit. If one thinks that, "I know. I am very educated. I am very advanced. I can discover what is God," that is not possible. That is not possible. Athāpi te deva-padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi jānāti tattvam (SB 10.14.29). You cannot understand God by your speculative method.

Big, big scholars, they have speculated about Kṛṣṇa in the Bhagavad-gītā. Misled, they could not understand. Just like a big politician, Gandhi, he also has Bhagavad-gītā in his hand, but he never spoke throughout his whole life that Kṛṣṇa is worshipable. He never spoke. Have you seen that he has advised that Kṛṣṇa is worshipable? Never. Dr. Radhakrishnan, he is also so big scholar. He has commented on Bhagavad-gītā. Rather, he says: "It is not to Kṛṣṇa." When Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), Dr. Radhakrishnan says, "It is not to Kṛṣṇa." That is the difficulty. Because they have no mercy of Kṛṣṇa upon them, they cannot understand Kṛṣṇa. Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ (BG 7.25). Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). This is stated in the Bhagavad-gītā. But they are not bhaktas. Tilak, he has described Bhagavad-gītā as a karmī; never said that Kṛṣṇa is the Supreme Personality of Godhead. You'll find like that, so many, what to speak of others? There are about six hundred commentaries on Bhagavad-gītā, all misleading. Therefore we have presented Bhagavad-gītā as it is, without any misinterpretation. And it is acting. These six hundred editions of Bhagavad-gītā was being advertised in the Western countries, and so many scholars and svāmīs went there—not a single person become a devotee of Kṛṣṇa, not a single for the last two hundred, three hundred years. Before that, there was no such attempt, but for the last at least hundred years, or more than that, many Indians went to the Western countries to preach our philosophy, and they referred to Bhagavad-gītā and so on, but unfortunately not a single person became a devotee of Kṛṣṇa. Not a single person. But as we presented Bhagavad-gītā as it is, within five years, thousands and thousands have become devotee of Kṛṣṇa. One can compare this.

So this is the way that, "Don't speculate nonsensically." That is the injunction of Lord Brahmā: jñāne prayāsam that, " 'You are very much learned scholar. You are a great politician. So I can speculate some religious system by misinterpreting this Bhagavad-gītā'—no, you should stop this." That is the recommendation. Jñāne prayāsam udapāsya namanta eva: "Just become submissive. Submissive." That is the only way—to become submissive first of all. Then you can understand what is God. Therefore Kṛṣṇa demands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). So jñāne prayāsam udapā . . . namanta eva. And what is the next business? San-mukharitāṁ bhavadīya-vārtām. One should hear bhavadīya-vārtām, the message of Kṛṣṇa, from a realized soul, not a professional man. A realized soul. San-mukharitām. Sat. Oṁ tat sat. That same, again. That is the way. Therefore Caitanya Mahāprabhu recommended, bhāgavata paṛā giyā bhāgavata sthāne. Don't go and hear Bhāgavata-saptāha by a professional man. That is useless waste of time. If you want to learn about Bhāgavata, then bhāgavata paṛā giyā bhāgavata sthāne—realized soul. Grantha-bhāgavata and . . . that is the recommendation of Brahmā, and Caitanya Mahāprabhu accepted it. When this verse was recited by Rāmānanda Rāya:

jñāne prayāsam udapāsya namanta eva

jīvanti san-mukharitāṁ bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir . . .

(SB 10.14.3)

Immediately Caitanya Mahāprabhu said, eho haya: "Yes, this is the system." Eho haya, āge kaha āra. Then further development. Then further development: śānta-rasa, dāsya-rasa, sakhya-rasa and vātsalya-rasa . . . that is rasa-vicāra. That is . . . when one has stepped into this Vaikuṇṭha platform, then the rasa-vicāra, not before that.

So here also, Kṛṣṇa is described as Vaikuṇṭha. If one takes shelter of Kṛṣṇa, then he also become Vaikuṇṭha. Samāśritā ye pada-pallava-plavam. He becomes assured of his safety. Kṛṣṇa is Vaikuṇṭha. So pṛthayā itthaṁ kala-padaiḥ. And we should not try to insult God. We should try to glorify God in glorified language. That I have already explained. Uttama-śloka-guṇānuvādāt. Don't try to speak nonsense and describe God. No. God is never daridra. How He can be daridra? If you describe daridra-nārāyaṇa, it is a blasphemy. No. Uttama-śloka. Just like Kuntī has described, kṛṣṇa-sakha: "You are the friend of Arjuna." That is the proper explanation. Gopī, gopī-vallabha: "Kṛṣṇa, You are always prepared to please the gopīs." Yaśodā-nandana. Yaśodā-nandana vraja-jana-rañjana. These are the description. "Kṛṣṇa, You are the son of Yaśo . . ." Kṛṣṇa takes pride. Kṛṣṇa, when His name is attached with the activities of a devotee, He becomes very much pleased. But sometimes Kṛṣṇa is called Kaṁsa-nisūdana, Madhusūdana, Kaṁsāri. That is also Kṛṣṇa's pleasure. He appears to be enemy, Kaṁsāri, to the demons.

So these are the description of Kṛṣṇa. We have to follow. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Don't manufacture something which will not be compatible. You just hear, sthāne sthitāḥ śruti-gatā . . . from the realized soul, how Kṛṣṇa should be described. Here, just like Kuntī is describing Kṛṣṇa, kṛṣṇa-sakha. He's Kṛṣṇa, and Draupadī is also called Kṛṣṇa, and Arjuna is also called Kṛṣṇa. So Kṛṣṇa is both, friends for both of them. Kṛṣṇa supplied unlimited measurement of cloth to Draupadī because Draupadī was crying for Kṛṣṇa, "Save my honor." Similarly, Arjuna also, he accepted Kṛṣṇa as the supreme guide. Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7): "There is perplexity, my dear Kṛṣṇa. I cannot decide whether I shall fight or I shall not fight." Kārpaṇya-doṣopahata-svabhāvaḥ: "I am kṣatriya, but due to my weakness, I am trying to avoid fight. So therefore please instruct me. Because You can . . . I understand that You can give me the right instruction; therefore I become Your śiṣya." Śiṣyas te 'haṁ śādhi māṁ prapannam. Therefore Kṛṣṇa is known as Pārtha-sārathi. Pārtha-sārathi, Kṛṣṇa-sakha, Yaśodā-nandana, Nanda-nandana, Vāsudeva, Devakī-nandana. So God has no name, but He has got thousands and millions of name on account of His different varieties of activities with His devotees. This is the science of understanding Kṛṣṇa's name. Kṛṣṇa-sakha and Vṛṣṇi-ṛṣabha, "The best of the Vṛṣṇi dynasty." Because Kṛṣṇa took birth in the Vṛṣṇi dynasty, so He's the best, Ṛṣabha. Ṛṣabha means the best. And because Kṛṣṇa took birth in the Vṛṣṇi dynasty, therefore the whole family became very famous. And His business was . . . (indistinct) . . . dhrug-rājanya-varga, vaṁśa-dahana. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8).

So in this way Kṛṣṇa should be described in connection with different activities. But those who are impersonalist, they cannot understand Kṛṣṇa, and being impersonalist, they do not believe in the activities of the Supreme. They think that when the Supreme Absolute Truth comes in the material world, in the material form, then there are activities. Otherwise, impersonal, where there is activity? They cannot understand. Athāpi te deva padām . . . therefore nobody can understand Kṛṣṇa without being trained up by a self-realized devotee. If a . . . if one takes the shelter of Kṛṣṇa's representative, devotee, then it doesn't matter what he is. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ, ye 'nye ca pāpā yad-apāśrayāśrayāḥ (SB 2.4.18). If he has taken shelter of a pure devotee—never mind he's a kirāta, hūṇa, āndhra, pulinda, pulkaśā—he is śudhyanti. He becomes purified, and gradually he understands Kṛṣṇa.

So from the example of Kuntīdevī, if we want to understand Kṛṣṇa, and if we want to be transferred to the Vaikuṇṭha atmosphere, then we should follow the Kṛṣṇa's . . . so Kṛṣṇa was very much pleased. If you worship Kṛṣṇa in the proper way, mahājano yena ga . . . then He accepts. Bhaktyā mām abhijānāti (BG 18.55). And Kṛṣṇa also says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). That bhakti is the most important thing. Kṛṣṇa is not interested with your foodstuff. Kṛṣṇa is interested with your bhakti. Therefore this word is used, yo me bhaktyā prayacchati. Not that, "I am very rich man. I can offer Kṛṣṇa lucī, purī, halavā. He must take it." Just like we get some palatable foodstuff—we eat up to the neck. No. Kṛṣṇa is ātmārāma. Kṛṣṇa has no hunger. Even if He is hungry, He can fulfill it Himself. He doesn't require your help. But He accepts your foodstuff because you offer Him with bhakti. That is the main thing. Just like you relish foodstuff when you are hungry. If you have got sufficient appetite, any kind of foodstuff, you'll find it is very nice. But if you are offered very palatable foodstuff and you are not hungry—you have no appetite—useless. Similarly, you can Kṛṣṇa offer very nice foodstuff—lucī, purī, halavā and other things—but if you have no bhakti, then Kṛṣṇa will not touch. Therefore it is essential, those who are initiated, they should prepare Kṛṣṇa's foodstuff, and the professional man, noninitiated person, cannot prepare. Because a bhakta prepares the foodstuff with some desire that "Let me do it very nicely. Kṛṣṇa will eat." That . . . that is different thing from the professional man cooking.

So yo me bhaktyā . . . the main thing is bhakti. And all the prayers offered by Kuntīdevī—full of bhakti. So we should learn from Kuntīdevī how to offer, and then Kṛṣṇa will be very much pleased, and He will smile. Jahāsa. (pause)

Indian man: Who has told this "daridra-nārāyaṇa"?

Prabhupāda: Eh?

Indian man: "Daridra-nārāyaṇa" . . . was told by who? Is it śāstra or it is . . .?

Prabhupāda: It is not in the śāstra. But somebody, some svāmī has told it.

Indian man: Ramakrishnan . . .?

Prabhupāda: Yes. Not Ramakrishnan. Vivekananda. (pause) All right.

Devotees: Jaya Śrīla Prabhupāda. (break)

Prabhupāda: Doctor saheber question ache naki? (Does the Doctor have any question?) (break)

Indian man: . . . all the time wanted certain miseries and so on?

Prabhupāda: Hmm?

Indian man: Kuntī?

Prabhupāda: Kuntī had no miseries.

Indian man: No, she wanted all the time.

Prabhupāda: Yes. Kun . . . yes. Because she wanted Kṛṣṇa. That is the subject matter of this prayer, that Kṛṣṇa was going to Dvārakā, taking leave from Kuntī, so she thought that, "Kṛṣṇa, when we are always in danger, You were always with us. And now we are situated in good position, we are out of danger, and You are going away? The better we be again in danger so that I can see You." That was Kuntī's prayer. That's all. Now we can . . . (break) (end)