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[[Category:1972 - Lectures]]
<div class="lec_code">721030ND.VRN</div>
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[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
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[[Category:Audio Files 30.01 to 45.00 Minutes]]
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Pradyumna: (reading:) "...Kṛṣṇa we refer to the Supreme Personality of Godhead, along with His many expansions. He is expanded by His plenary part and parcels, His differentiated parts and parcels, and His different energies. Kṛṣṇa, in other words, means everything and includes everything. Generally, however, we should understand Kṛṣṇa to mean Kṛṣṇa and His personal expansions. Kṛṣṇa expands Himself as Baladeva, Saṅkarṣaṇa, Vāsudeva, Aniruddha, Pradyumna, Rāma, Nṛsiṁha, and Varāha, as well as many other incarnations and innumerable Viṣṇu expansions. These are described in the Śrīmad-Bhāgavatam to be as numerous as the uncountable waves. So Kṛṣṇa includes all such expansions, as well as His pure devotees. In the Brahma-saṁhitā it is stated that Kṛṣṇa's expansions are all complete in eternity, blissfulness, and cognizance. Devotional service means to prosecute Kṛṣṇa conscious activities which are favorable to the transcendental pleasure of the Supreme Lord Kṛṣṇa, and any activities which are not favorable to the transcendental favor of the Lord cannot be accepted as devotional service."


Prabhupāda: So Kṛṣṇa does not mean alone. Kṛṣṇa is not imperson. He's person, and He expands in so many persons. Eko bahu śyām. He is one, but He expands Himself to innumerable forms. The Viṣṇu forms, They are known as svāṁśa. And the servitor forms, the living entities, they are also expansion of Viṣṇu, part and parcel, differentiated, vibhinnāṁśa. So everything—expansion of Kṛṣṇa. Parasya brahmaṇaḥ śaktiḥ. Parasya brahmaṇaḥ śaktiḥ sarvedam akhilaṁ jagat. Whatever we see, experience within this world, within this universe, they're simply expansion of the energy of Kṛṣṇa. Just like fire has got two energies, heat and light, similarly Kṛṣṇa is expanding by His two energies, the material energy and the spiritual energy. So this material world is expansion of His material energy, and we are marginal We are also energy. We are not energetic. We are not puruṣa. We are prakṛti.
<div class="code">721030ND-VRNDAVAN - October 30, 1972 - 39:18 Minutes</div>


In the Bhagavad-gītā the living entities have been described as prakṛti. Apareyam itas tu vidhi me prakṛtim parā. After describing the material energies—earth, water, air, fire sky, mind, intelligence, ego—Kṛṣṇa says apareyam, all these energies, separated energies, material energies, they are aparā, inferior. But that is also Kṛṣṇa's energies. Inferior means not actually inferior, because they, there cannot be anything inferior which is emanating from Kṛṣṇa. The inferior in this sense: by our absence of Kṛṣṇa consciousness. Because we have come here, in this material world, to enjoy to satisfy, sense satisfaction, sense gratification, we have made it inferior. Otherwise it is not inferior. One who knows how to utilize this energy, for him, it is not inferior. Nirbandha-kṛṣṇa-sambandhe yukta-vairāgyam ucyate. One who does not know how to utilize this material energy for the purpose of Kṛṣṇa, for them, it is inferior. Otherwise, advaya-jñāna, absolute... Idaṁ hi viśvaṁ bhagavān ivetaraḥ. Nārada Muni has described before Vyāsadeva: idaṁ hi viśvaṁ bhagavān ivetaraḥ. It appears like different, but actually Kṛṣṇa... A mahā-bhāgavata... This is the vision of mahā-bhāgavata, not ordinary man. Mahā-bhāgavata... Sthāvara-jaṅgama dekhi tāra mūrti [[CC Madhya 8.274]] . A mahā-bhāgavata sees a tree or an animal or a... He does not see the form but he sees his iṣṭa deva mūrti; he sees there Kṛṣṇa. Actually, Kṛṣṇa is there as Paramātmā. So he sees Paramātmā. He does not see the external body. So Kṛṣṇa's two energies... Inferior means where Kṛṣṇa consciousness is almost absent. That is inferior. When there is Kṛṣṇa consciousness, that is no more inferior; that is superior. So Kṛṣṇa says, apareyam itas tu vidhi me prakṛtiṁ parā. After all, any energy, prakṛti... So the Māyāvādī philosophers mistakes to elevate the living entities to the standard of puruṣa, the Supreme. But actually it is not so. It is prakṛti. Prakṛti means predominated and puruṣa means predominator. And actually, that is our position. We are not predominator. Artificially I am thinking that I am predominator. That is my illusion. I am not predominator. Nobody's predominator. Predominator is Kṛṣṇa. Mattaḥ parataro nānyat kiñcid asti dhanañjaya. He's predominator. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [[CC Madhya 8.274]] .


So prakṛti and puruṣa... Kṛṣṇa is puruṣa. Puruṣaṁ śāśvatam. Arjuna has described, puruṣaṁ śāśvatam. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣaṁ śāśvatam ādyam [[BG 10.12]] . "You are the original puruṣa, enjoyer." That is Kṛṣṇa consciousness. If we know that Kṛṣṇa is the original person, enjoyer, and we are simply enjoyed... We are meant for being enjoyed, not to take the post of enjoyer. Here, in this material world, everyone is artificially trying to become enjoyer, both men and women. But that is illusion. Nobody's enjoyer. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [[BG 10.12]] . The supreme enjoyer is Kṛṣṇa. So just like prakṛti-puruṣa, we can get one idea, husband and wife. Husband is puruṣa, wife is prakṛti. So if the wife is faithful, always trying to serve the husband, always to make her husband pleased, and husband takes care of the wife for all her necessities of life, as that home life becomes very beautiful and happy, similarly, Kṛṣṇa is the Supreme Puruṣa, enjoyer. We living entities, if we simply try to serve Him and make Him happy, as the gopīs did, then it is very congenial atmosphere as it was in Vṛndāvana. Everyone is serving Kṛṣṇa. Everyone is trying to please Kṛṣṇa. The birds, the beasts, the trees, the land, the water, the cowherd boys, the gopīs, Kṛṣṇa's father, mother, elderly people—everyone—the central point is Kṛṣṇa. That is Vṛndāvana. So we can have Vṛndāvana anywhere and everywhere. Vṛndāvana is not that limited. It is not material. As Kṛṣṇa is not limited... Kṛṣṇa says in the Brahma-saṁhitā, goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37] . Just like Kṛṣṇa says that patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad aham aśnāmi [[BG 10.12]] . Now, one can say that "Kṛṣṇa is far, far away in the Goloka Vṛndāvana. How He will eat?" That is material conception. Kṛṣṇa can eat even He is in Goloka Vṛndāvana, provided the foodstuff is offered by a devotee. Yo me bhaktyā prayacchati. It is a question of bhakti. Then Kṛṣṇa eats. Kṛṣṇa is present in His Goloka Vṛndāvana, in His dhāma. He does not go out, but His expansion goes out and takes, accepts the service of the devotee. This is the bhagavat-tattva-vijñānam. One should understand the bhagavat-tattva-vijñānam. It is a science, how He takes... We have got our limited sense that "I am sitting here." If you offer my foodstuff some yards off from me, I cannot reach, because I am limited. But Kṛṣṇa can expand His hand. He Himself comes. Svayam eva sphuraty adhaḥ. Kṛṣṇa becomes manifest to the devotee. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ, sevonmukhe hi jihvādau [[BG 10.12]] . When one becomes devotee, beginning from the tongue, jihvādau, by chanting Hare Kṛṣṇa mantra, sevonmukhe hi jihvādau, svayam eva sphuraty adhaḥ, He becomes revealed. Yei nāma sei kṛṣṇa. That is the perfection of chanting without any offenses. Then you'll find the name is not different from Kṛṣṇa. When you are chanting, you'll find Kṛṣṇa is dancing on your tongue. This is the conclusion.  
<mp3player>https://s3.amazonaws.com/vanipedia/full/1972/721030ND-VRNDAVAN.mp3</mp3player>


So we have to learn how to chant. Therefore in the śāstras, in the Purāṇas, the ten kinds of offenses are described. And Śrīla Jīva Gosvāmī has given very much stress to avoid these offenses. Śuddha-nāma. In the beginning we cannot chant pure form of the name, because we are accustomed... But still, by chanting process, then it becomes nāmābhāsa, almost pure. Ābhāsa means just like before sunrise, you find the darkness is off, but it is not sunlight. It is different from sunlight, but still, there is the dawn, you can see everything distinctly. Similarly, first there is offensive name and, if you avoid, avoid the ten kinds of offenses, then gradually it becomes nāmābhāsa. And Śrīla Haridāsa Ṭhākura has said, Namācārya, that by nāmābhāsa, one becomes liberated. There was some argument with Haridāsa Ṭhākura and one brāhmaṇa in the office of Raghunātha dāsa Gosvāmī's father, uncle. So there were some high level talks on this nāmābhāsa. So by nāmābhāsa one becomes liberated. By chanting Hare Kṛṣṇa mantra offensive, one becomes materially happy or distressed, but when one comes to the stage of nāmābhāsa, he becomes liberated. And when he chants pure name, there is Kṛṣṇa-prema. Just like Rūpa Gosvāmī: he was chanting. We are also chanting. But we are not in the stage of Rūpa Gosvāmī or Sanātana Gosvāmī and Haridāsa Ṭhākura. Actually, if we come to that stage then there will be Kṛṣṇa-prema, love of Kṛṣṇa. Just like Rūpa Gosvāmī said that "What shall I chant with one tongue and two ears? If there were millions of tongues and trillions of ears, I could chant something." And we cannot finish even sixteen rounds, because we have not created our taste for chanting. Still we are in the nāmāparādha stage. But don't be disappointed. Go on chanting. You'll come to the right position, nāmābhāsa, then śuddha-nāma. Everything requires gradual development.


So this nāma is also another incarnation of Kṛṣṇa. Nāma-rūpe kali-kāle kṛṣṇa-avatāra. Name is... Because name and Kṛṣṇa is not different. Abhinnatvād nāma-nāminoḥ. There is no difference. Here, in the material world, there is difference between the name and the substance, but advaya-jñāna, in the Absolute world there is no such distinction. The name and the person, the same, identical. So actually, when we chant Hare Kṛṣṇa mantra, we directly associate with Kṛṣṇa, because name is the incarnation of Kṛṣṇa. Nāma-rūpe kṛṣṇa-avatāra. Therefore, if we are sensible, then we should take very much respectful attitude to the name, because name and Kṛṣṇa, the same. Suppose Kṛṣṇa comes here. How much respectful we shall be, immediately. So similarly, when we chant Hare Kṛṣṇa mantra, we should know Kṛṣṇa is there. Therefore we should be very much cautious and respectful, not neglectful. That is offense. That is offense. If you become inattentive, that is offense. You should know this. Try to avoid. Kṛṣṇa is giving us chance to meet Him in so many ways: nāma, rūpa, līlā, parikara, vasiṣṭha. He is giving us chance in the form of name, in the form of Deity, in the form of His pastimes, in the form of His paraphernalia. Just like this Vṛndāvana. Vṛndāvana is as good as Kṛṣṇa. Caitanya Mahāprabhu has said. It is not my manufacture. Ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvana. As Kṛṣṇa, the Brajendra-nandana Hari, Kṛṣṇa, as He is worshipable, similarly His dhāma is worshipable. We should be very much respectful to Vṛndāvana-dhāma; otherwise we'll be offender. Dhāmāparādha. Dhāmāparādha. If we remain in Vṛndāvana we should know that we are living with Kṛṣṇa. And how much we should be cautious, how much we should be careful if we are actually understand what is dhāma. Dhāma is also Kṛṣṇa. If in the dhāma we commit sinful activities, then we are, what is called, suiciding, committing suicide. It is a fact.  
Pradyumna: 21.


You know the story of Yamala-arjuna. So they were given the place in the dhāma, Vṛndāvana-dhāma, as a tree, but they had to waste time for so many hundreds years. Although there is guarantee, anyone who is in dhāma, he'll get the shelter of the lotus feet of Kṛṣṇa, but not... Why should we waste your time to become a tree or a monkey or a hog or a dog? Don't waste. You should be very careful. Don't commit any offense in the dhāma. Then one life is sufficient to go back to home, back to Godhead. Tyaktvā dehaṁ punar janma naiti mām eti kaun... [[BG 4.9]]. If you actually live in Vṛndāvana carefully, without committing any offense and sinful life, then in this life you are going to Kṛṣṇa. Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ. To live in Vṛndāvana means to know Kṛṣṇa—how He appeared there, how He played here, how He executed His pastimes here. Janma karma divyam. These are all celestial, all transcendental. Jaya rādhā-mādhava kuñja-vihārī.  
Prabhupāda: Hmm.


So this is Vṛndāvana life of Kṛṣṇa. So if we know Kṛṣṇa, tattvataḥ... This tattvataḥ we discussed this morning.  
Pradyumna: "In the ''Caitanya-caritāmṛta'', by Kṛṣṇadāsa Kavirāja Gosvāmī, Lord Caitanya states that it is a fortunate person who comes in contact with a bona fide spiritual master by the grace of Kṛṣṇa. One who is serious about spiritual life is given by Kṛṣṇa the intelligence to come in contact with a bona fide spiritual master."


<div class="lec_verse">
Prabhupāda: Yes. Here it is stated, "It is . . . it is a fortunate person." Not the unfortunate. "It is the fortunate person who comes in contact with a bona fide spiritual master." This question we were just discussing before coming to the class, how to select a bona fide spiritual master.
manuṣyāṇāṁ sahasreṣu<br />
kaścid yatati siddhaye<br />
yatatām api siddhānāṁ<br />
kaścit vetti māṁ tattvataḥ<br />
[[BG 7.3]] </div>


So that is not very difficult. Just like in our ordinary business life, we accept somebody as representative of the firm who is actually come, canvassing for the benefit of the firm. He's representative. Suppose he's representing some book-seller, publisher, so he should canvass for selling the books published by his firm, not for anything else. Suppose he has taken the advantage of becoming representative of a business firm but he's doing his own business, he's not bona fide. He's not bona fide.


So those who are living in Vṛndāvana, they should try to understand Kṛṣṇa tattvataḥ. That is their business. Not that take advantage of Vṛndāvana and make some anyābhilāṣa, jñāna-karma. No. That means we are wasting time. You'll get the chance because you have come to Vṛndāvana. Vṛndāvana's so powerful. But if we commit offense and sinful activities, it will be delayed. My Guru Mahārāja used to say that "Don't waste time. Don't wait for another life. In this life, finish this business, to understand Kṛṣṇa, and go back home, back to Godhead." That is required. If one is businessman... Just like in business they want to execute business free, finish the business very quickly, similarly, because we see that such a devotee like Bhārata Mahārāja, because he was little attached to a calf, a deer calf... What is called?
So real ''guru'' is Kṛṣṇa. Kṛṣṇa . . . ''aham eva āsam agre'' ([[SB 2.9.33|SB 2.9.33]]). Kṛṣṇa existed before the creation. Then He made His representative, Brahmā. ''Tene brahma hṛdā ādi-kavaye'' ([[SB 1.1.1|SB 1.1.1]]). He instructed the original ''guru'', Brahmā. Because there was no other living creature, except Brahmā, in the beginning of creation, and He instructed Brahmā. ''Tene brahma hṛdā ādi-kavaye''. There are other versions in the ''Vedas'', that He instructed Brahmā. So therefore, the original ''guru'' is Kṛṣṇa.


Devotee: Fawn.  
The same ''guru'', Kṛṣṇa, is instructing Arjuna also. Kṛṣṇa became ''guru'' of Arjuna. Arjuna accepted Him ''guru'': ''śiṣyas te 'ham'' ([[BG 2.7 (1972)|BG 2.7]]). Arjuna said: "Now I am not talking with You as friend, but I accept You as my ''guru''." Therefore, by śāstric conclusion, Kṛṣṇa is the original ''guru''. Who can deny it? Kṛṣṇa is ''jagat-guru''. He's ''guru'' of everyone, because everyone accepting the authority of ''guru'', er, Kṛṣṇa. Anyone is accepting the authority of ''Bhagavad-gītā'', he's accepting, imperceptibly, Kṛṣṇa as ''guru''. Therefore, bona fide spiritual master means who is representing Kṛṣṇa. Who can deny it?


Prabhupāda: Fawn. Yes. So he had to take the life of a deer next life. Just see. Such a great devotee, but because he was a little attached... Yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram [[BG 8.6]] . So we should be very careful that even in Vṛndāvana, if we miss the point, if we are attached to something, then we have to accept another life, either as beast or tree. Of course, the chance will be given to become a tree and beast in Vṛndāvana. That is also profitable, because next life, he's going back to home, back to Godhead. But why should we waste another life in this way? So Kṛṣṇa-nāma rūpe-avatāra. So we should respect chanting of Hare Kṛṣṇa mantra with very care, carefulness, cautious so that we may not commit any offense. Then your business is successful. Nāmnad balād yasya hi pāpa-buddhiḥ. If somebody thinks that "I am living in Vṛndāvana. I am chanting Hare Kṛṣṇa mantra. So if I do something sinful, what it will do...?" Eka nāma, kṛṣṇa-nāme yata pāpa kare, pāpi haya tata pāpa karite nāraya (?). "So what sinful I am doing? A little sinful..." Yes, little sinful will be excused. But if it is done not willingly, but if you commit sinful activities willingly, daily, then you'll be punished. That is laws of nature. Even if you are bhakta. You'll be given chance, but you'll have to be punished. So therefore we must be very careful. We are chanting Hare Kṛṣṇa mantra means dealing with Kṛṣṇa directly. Therefore we must be very careful, cautious, respectful. Then it is nice, it is success. Read. Next.
So to find out a bona fide spiritual master is not very difficult job, because if one is representing ''guru'', Kṛṣṇa, then he must speak of Kṛṣṇa, canvass for Kṛṣṇa. What do you think, Visanjī?


Pradyumna: "For example, great demons like Rāvaṇa, Kaṁsa and Hiraṇyakaśipu were always thinking of Kṛṣṇa, but they were thinking of Him as their enemy. This sort of thinking cannot be accepted as bhakti, or Kṛṣṇa consciousness."
Indian man: ''Jaya'', Mahārāja.


Prabhupāda: Yes. As Rāvaṇa and Kaṁsa was thinking of Kṛṣṇa as enemy, similarly, if we think of Kṛṣṇa that "He'll wash my sinful activities," that means you are thinking like Rāvaṇa and Kaṁsa. Kṛṣṇa should be thought favorably. Ānukūlyena kṛṣṇānuśīlanam. Na prātikūlyena. No. You cannot think of Kṛṣṇa and commit sinful life at the same time. That is prātikūla. Kṛṣṇa does not want that you shall remain sinful, because you cannot approach Kṛṣṇa without being free from sinful activities. Yeṣām anta-gataṁ pāpam. Kṛṣṇa is pavitra, paramam. Apāpa-viddham. These are the description. Kṛṣṇa is the Supreme Pure. You cannot approach the Supreme Pure being sinful and make Kṛṣṇa your order-supplier, that you go on committing sinful life and Kṛṣṇa will wash it. Kṛṣṇa washes it—once, twice, thrice. But if you consciously go on, continue the sinful life, then you'll have to be punished. So we should not think pervertedly, like Rāvaṇa and Kaṁsa. Kaṁsa was always absorbed in thinking of Kṛṣṇa. Also he got salvation. But not as associate, but he merged into the Brahman effulgence.  
Prabhupāda: So that is bona fide ''guru''. Where is the difficulty to find out a bona fide ''guru''? Just like Caitanya Mahāprabhu. Caitanya Mahāprabhu said, ''yāre dekha tāre kaha kṛṣṇa upadeśa'' ([[CC Madhya 7.128|CC Madhya 7.128]]). Caitanya Mahāprabhu says that, "You preach the words of Kṛṣṇa." Therefore He's bona fide. Similarly, anyone who is representing Kṛṣṇa and canvassing for Kṛṣṇa, he's bona fide ''guru''. Where is the difficulty? Is there any difficulty? Anyone can understand that if Kṛṣṇa is the original ''guru'', and if somebody's canvassing for Kṛṣṇa, he's bona fide ''guru''. If somebody canvassing for himself, he's not bona fide ''guru''.


So these are the points. Ānukūlyena kṛṣṇānuśīlanam [[CC Madhya 19.167]] . We should execute cultivation of Kṛṣṇa consciousness very favorably, not unfavorably. Favorable means by which Kṛṣṇa becomes pleased, by which your spiritual master becomes pleased. Because when your spiritual master is pleased, Kṛṣṇa is pleased. Yasya prasādād bhagavat-prasādaḥ ** . So spiritual master is representative of Kṛṣṇa. Just like in office, you do not see the proprietor, but your immediate officer, if you can please, then you get promotion, increment, so many things. Similarly, Kṛṣṇa sends His representative. Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit [[CC Madhya 19.167]] . So, so pleasing the ācārya means pleasing Kṛṣṇa. Viśvanātha Cakravartī Ṭhākura says, yasya prasādad bhagavat-prasādaḥ ** . So ānukūlyena kṛṣṇānuśīlanam means when you have accepted the bona fide spiritual master, you should work in such a way that your spiritual master is pleased with you. Then you, your path is very clear. Don't do anything which is against the will of the spiritual master. Because we cannot see Kṛṣṇa eye to eye at the present moment. The direction is coming through disciplic succession. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [[CC Madhya 19.167]] . So we should follow favorably to cultivate Kṛṣṇa consciousness. Then our life is successful. Go on.  
So there is no difficulty to find out a bona fide ''guru'', provided I am serious to find out a bona fide ''guru''. But if I want something else . . . because ''hṛdy antaḥ stho hy abhadrāṇi'' ([[SB 1.2.17|SB 1.2.17]]). If in my heart there is something else, then I must be cheated by some . . . somebody else who is not a bona fide ''guru''. ''Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham'' ([[BG 4.11 (1972)|BG 4.11]]).


Pradyumna: "The impersonalists sometimes misunderstand devotional service in such a way that they divide Kṛṣṇa from His paraphernalia and pastimes. For example, the Bhagavad-gītā is spoken on the Battlefield of Kurukṣetra, and the impersonalists say that although Kṛṣṇa is of interest, the Battlefield of Kurukṣetra isn't. The devotees, however, also know that the Battlefield of Kurukṣetra by itself has nothing to do with their business, but in addition they know that 'Kṛṣṇa' does not mean just Kṛṣṇa alone. He is always with His associates and paraphernalia."
So to find out a bona fide ''guru'', spiritual master, is not very difficult. It is very easy. Kṛṣṇa says explicitly, ''evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ'' ([[BG 4.2 (1972)|BG 4.2]]). This knowledge, Vedic knowledge, is received by ''paramparā'' system. Just like Kṛṣṇa said to sun god:


Prabhupāda: There are so-called pseudo devotees. They say, "What we have to do with Bhagavad-gītā? " They think that they are so advanced that they will jump over immediately to the Kṛṣṇa's rasa-līlā. That means Kṛṣṇa's līlā in the Kurukṣetra is not very much important for them. But no. Kṛṣṇa's līlā, either in the Kurukṣetra or in Vṛndāvana, the same thing. We should know. Abhinnatvād nāma-nāminoḥ. So better, first of all, read Bhagavad-gītā, the preliminary study of Śrīmad-Bhāgavatam. Try to read, or try to learn. Of course, in the Śrīmad-Bhāgavatam there is everything. But for ordinary persons, because Bhagavad-gītā is the ABCD of spiritual knowledge... People even commit mistakes in studying the ABCD of spiritual knowledge. People have become so much degraded that they cannot understand even ABCD of spiritual knowledge. They'll make their own interpretation. Such is the horrible condition. They'll try to make minus Kṛṣṇa Bhagavad-gītā, go on reading Bhagavad-gītā for millions of years, setting aside Kṛṣṇa. That is scholarly. This is going on. Scholar means they say, openly... I have seen Dr. Radhakrishnan. When he's explaining man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [[BG 18.65]] , he's saying openly, "It is not to the person Kṛṣṇa." He's saying. Just see the attempt. He's writing comments on Bhagavad-gītā and he's trying to make Kṛṣṇa away, minus Kṛṣṇa. Simply mental speculation. This is going on. We should be very careful. What is that? Go on. The impersonalists... The impersonalists, they do not know that Kṛṣṇa and Kṛṣṇa's body, not different. They take it for acceptance that when God, Brahman comes, He accepts a material body. That is Māyāvādī philosophy. Therefore Kṛṣṇa says, avajānanti māṁ mūḍhāḥ mānuṣīṁ tanum āśritāḥ [[BG 18.65]] . He comes... Sambhavāmy ātma-māyayā [[BG 18.65]] . He comes as He is. Otherwise how He can act so wonderfully? When He was on the lap of His mother, three months old, how He could kill the gigantic demon, Pūtanā? He's not different from His body. He simply appears according to the necessity. Kṛṣṇa has no such difference, body and soul. He's full, complete, spiritual. We have got, in this conditional state, soul and body difference. Dehi and deha. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā [[BG 18.65]] . So dehāntaraṁ prāptiḥ. Kṛṣṇa hasn't got to accept another body. So this, these things we should know. Kṛṣṇa is complete, pūrṇa-brahman. There is nothing like material and spiritual in Kṛṣṇa's body. Go on.
:''imaṁ vivasvate yogaṁ''
:''proktavān aham avyayam''
:''vivasvān manave prāha''
:''manur ikṣvākave 'bravīt''
:([[BG 4.1 (1972)|BG 4.1]])


Pradyumna: "For instance, if someone says, 'Give something to eat to the man with the weapons,' the eating process is done by the man and not by the weapons. Similarly, in Kṛṣṇa consciousness, a devotee may be interested in the paraphernalia and locations—such as the Battlefield of Kurukṣetra—which are associated with Kṛṣṇa, but he is not concerned with simply any battlefield. He is concerned with Kṛṣṇa—His speech, His instructions, etc. It is because Kṛṣṇa is there that the battlefield is so important."
:''evaṁ paramparā-prāptam''
:''imaṁ rājarṣayo viduḥ''
:([[BG 4.2 (1972)|BG 4.2]])


Prabhupāda: Go on.  
Kṛṣṇa said that, "This ''yoga'' system, first of all I explained to the sun god, and he explained to his son, Manu, and Manu explained to his son, Iṣkvāku. In this way, by the ''paramparā'' system, by the disciplic succession, the knowledge is coming." ''Sa kāleneha yogo naṣṭaḥ parantapa.'' But as soon as it began to be explained by others, without being in the disciplic succession, in the chain of disciplic succession, speaking the same truth, it becomes broken. ''Sa kāleneha yogo naṣṭaḥ. Yoga naṣṭaḥ''. It is spoiled.


Pradyumna: "This is the summary understanding of what Kṛṣṇa consciousness is. Without this understanding one is sure to misunderstand why the devotees are interested in the Battlefield of Kurukṣetra."
If one does not come in the disciplic succession, he'll spoil the teaching. That is being done. So-called commentator, teacher of ''Bhagavad-gītā'', he does not come in the disciplic succession, he is self-made ''guru''. Therefore he's not ''guru''. Self-made ''guru'' cannot be ''guru''. He must be authorized by the bona fide ''guru''. Then he's ''guru''. This is the fact. Here . . . nobody can be self-made anything. A medical practitioner, he cannot become self-made, that "I have studied all the medical books in my home." No. "Have you ever gone to the medical college and taken instruction from the bona fide teachers?" Then, if you have got the certificate, then you are medical practitioner.


Prabhupāda: Yes. Sometimes we are asked that "Why Kṛṣṇa induced Arjuna to become violent?" So then so many so-called scholars, they criticize Kṛṣṇa, but they do not know what is Kṛṣṇa. Kṛṣṇa is absolute. In whichever way He acts, it is the same thing. God is good. It does not mean when He fights in the Battlefield of Kurkṣetra He becomes bad. No. He's still good. That is the conception of God: absolute. He can do anything and anything. Still, He continues to be the Absolute Truth. That is Absolute Truth. There is no relative understanding, "This is good for God, this is bad for God," as (if) God has come before me to be judged by me. You cannot judge God, Kṛṣṇa. What He does... Just like Arjuna accepted Kṛṣṇa: sarvam etad ṛtaṁ manye yad vadasi keśava [[BG 10.14]] . "I accept whatever You say in toto , without any distinction." That is acceptance of Bhagavad-gītā and Kṛṣṇa. That is the way of understanding Vedas. You cannot judge the conclusion of the Vedas. You have to accept as it is. Because we are conditioned. We have got so many defects—we are illusioned, we commit mistake, our senses are imperfect... So many defects. Bhrama-pramāda-vipralipsā-kara-ṇāpāṭava, we want to cheat others. So therefore we cannot give perfect knowledge. We have to receive knowledge from the perfect. And who is better perfect than Kṛṣṇa? Therefore whatever Kṛṣṇa says, whatever Kṛṣṇa does, that is all good. There is nothing criticizing. You cannot criticize Kṛṣṇa. That is not possible. You cannot say, "Why Kṛṣṇa took part in the Battlefield of Kuruksetra?" Yes, He had business to do it. Because He appeared, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [[BG 10.14]] . He had to kill all the demons. That was His another business. Not only to dance with the gopīs in Vṛndāvana, but He had other business to kill the demons. In Vṛndāvana also, so many demons were appearing daily, and Kṛṣṇa was killing them. So that is another side of Kṛṣṇa's business. But if you study Kṛṣṇa from your materialistic angle of vision, you'll misunderstand. You should know Kṛṣṇa's dancing with the gopīs and Kṛṣṇa's fighting in the Battlefield of Kurukṣetra is the one and the same. That is Kṛṣṇa consciousness.  
Similarly, bona fide ''guru'' means he must be authorized by the superior ''guru''. Just like Caitanya Mahāprabhu says, ''āmāra ājñāya guru hañā tāra' ei deśa'' ([[CC Madhya 7.128|CC Madhya 7.128]]). He must receive the order from the superior. And the superior must be bona fide. Then he's bona fide, not self-made. ''Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam'' ([[SB 11.3.21|SB 11.3.21]]). The direction is that one must go to a ''guru''. But who is ''guru''? ''Śābde ca pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam.'' These are the description.


Thank you very much. Hare Kṛṣṇa. (end)
So to find out a bona fide ''guru'' is not difficult, provided one is bona fide to search out a ''guru''. Therefore Caitanya Mahāprabhu said, ''guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja'' ([[CC Madhya 19.151|CC Madhya 19.151]]). By the mercy of ''guru'' and Kṛṣṇa . . . because by the mercy of Kṛṣṇa one gets a bona fide ''guru'', and by the mercy of bona fide ''guru'', one gets Kṛṣṇa. This is the process.


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When I am actually serious to have connection with Kṛṣṇa, Kṛṣṇa is sitting in everyone's heart, ''īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati'' ([[BG 18.61 (1972)|BG 18.61]]), so Kṛṣṇa can understand. We cannot hide anything from Kṛṣṇa. That is not possible. Because Kṛṣṇa is sitting side by side, just like two birds, sitting side by side. One bird is eating the fruit of the tree; another bird is the witness. That is the Vedic version. So as soon as I become serious to know about Kṛṣṇa, Kṛṣṇa can understand, "Now My friend is very serious." So He will find out a bona fide ''guru'' for him.
 
Therefore Caitanya Mahāprabhu says that ''guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja'' ([[CC Madhya 19.151|CC Madhya 19.151]]). By the . . . by the double mercy . . . Kṛṣṇa's mercy and ''guru's'' mercy. If one is serious, Kṛṣṇa is satisfied: "Now he's serious about finding out, about knowing Me," then Kṛṣṇa gives him direction that "Here is ''guru'', My representative. You take shelter of him and you will get Me." This is the way.
 
That is explained in this . . . that by the grace of Kṛṣṇa, that it is a fortunate person. Fortunate person means he must be sincere, serious to know about Kṛṣṇa. That is fortunate. Because our misfortune has begun by forgetting Kṛṣṇa. ''Kṛṣṇa bhuliya jīva bhoga vāñchā kare'' (''Prema-vivarta''). When we desire to enjoy this material world, forgetting service of Kṛṣṇa, that is the beginning of our misfortune. That is the beginning. Because as soon as I forget Kṛṣṇa, that is the beginning of my misfortune.
 
So in order to be . . . in order to become again fortunate, I have to become Kṛṣṇa conscious. That is the way. The same . . . by some way or other . . . ''anādi-bahirmukha jīva kṛṣṇa bhuli gela ataeva kṛṣṇa māyā'' . . . ''ataeva māyā tāre galila baddhiya'' ([[CC Madhya 20.117|CC Madhya 20.117]]). Some way or other, we forgot Kṛṣṇa. Unfortunate because we are, even we have got this opportunity of remembering Kṛṣṇa, we are trying to avoid Him. We are bringing so many nonsense things: "Why not this? Why not that? Why not . . .?" This is misfortune.
 
Kṛṣṇa says, ''sarva-dharmān parityaja mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). But we are presenting, "Why not this? Why not that? Why not this? Why not that?" This is our misfortune. Why? Kṛṣṇa says, ''mām ekam.'' Why shall I try to put another alternative? Why? What is the reason? That is our misfortune. Kṛṣṇa is offering the fortune: ''sarva-dharmān parityaja mām ekaṁ śaraṇaṁ vraja.'' This is fortune. But I'll not take that. Kṛṣṇa says: "Get up . . . give up all other engagements. Simply take shelter of Me. I shall give you all protection." But I don't believe Kṛṣṇa; therefore it is my misfortune.
 
This fortune, to become fortunate and misfortunate . . . just like in English word, "Man is the architect of his own fortune." Is it not? "Man is the architect of his own fortune." But if you, as you are architect of your own fortune, you are architect of your own misfortune also. So if you don't accept Kṛṣṇa's advice, then you must consider yourself unfortunate. We should be cautious: "Why shall I become unfortunate? I must become fortunate." So that, to become fortunate, is not very difficult thing. All these Kṛṣṇa consciousness people, they are fortunate. They have taken Kṛṣṇa's advice as it is, without any change. They're fortunate. And that is being manifested, that they are fortunate.
 
So this is the process. By the grace of Kṛṣṇa, if we are sincere and serious, then Kṛṣṇa becomes kind upon us and gives direction: ''buddhi-yogaṁ dadāmi tam.'' "I give them ''buddhi-yogam.''" ''Buddhi'' means intelligence. So here, everyone has got intelligence. At least, he thinks that he is very intelligent. Everyone thinks. Although he's fool number one, he thinks himself as very intelligent. Because intelligence is there. But when the intelligence is used for material fortune, that is unfortune. When intelligence used for developing Kṛṣṇa consciousness, that is fortune.
 
So we can set up our own fortune or misfortune. The fortune means that we must be serious after hearing about Kṛṣṇa. One must be serious. Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). So if we are intelligent, we should seriously think over this proposal. Why Kṛṣṇa says: "Give up everything and surrender unto Me"? There is sufficient reason. If one has seriously studied ''Bhagavad-gītā'', there is sufficient reason to surrender unto God, unto Kṛṣṇa. Everywhere.
 
That . . . those who are ''karmīs'', Kṛṣṇa says unto them, ''yat karoṣi yaj juhoṣi yad aśnāsi kuruṣva tad mad-arpaṇam'' ([[BG 9.27 (1972)|BG 9.27]]). ''Karmaṇy evādhikāras te mā phaleṣu kadācana.'' This is for the ''karmīs''. And for the ''jñānīs'', ''bahūnāṁ janmanām ante jñānavān māṁ prapadyate'' ([[BG 7.19 (1972)|BG 7.19]]). After many, many births, the so-called ''jñānīs'', when he surrenders unto Kṛṣṇa, that is success. ''Sa mahātmā su-durlabhaḥ.''
 
''Vāsudevaḥ sarvam iti.'' By culture of knowledge, by philosophical speculation, if one comes to this point, conclusion, that ''vāsudevaḥ sarvam iti'' ([[BG 7.19 (1972)|BG 7.19]]), Vāsudeva, Kṛṣṇa, is everything, then he's ''jñānavān'', real ''jñānavān''. That is real . . . ''jñāne prayāsam udapāsya namanta eva'' ([[SB 10.14.3|SB 10.14.3]]). He must be submissive. That submissive means, "Yes, after cultivating knowledge, my Lord, Kṛṣṇa, I have come to this conclusion, that You are the Supreme Absolute Truth. I bow down my head upon Your lotus . . ." That is real ''jñāna''. That is ''jñāna''. Otherwise, ''ajñāna''.
 
But they are accepting ''ajñāna'' as ''jñāna''. To accept ''ajñāna'' as ''jñāna'' is the most unfortunate position. That is not ''jñāna''. Real ''jñāna'' is how to surrender to Kṛṣṇa. So this is ''jñāna''. For ''yogī'', this instruction also is there. ''Karmī'', ''jñānī'', ''yogī'' and ''bhakta''. There are four classes of men, transcendentalists. They're all transcendentalists, culturing spiritual . . . that's . . . that's all right. But even in the spiritual cultivation there is superior, inferior. Not exactly superior or inferior, because that is the material. But still there are classification.
 
This classification is ended when one comes to know Kṛṣṇa. ''Yasmin vijñāte sarvam evam vijñātaṁ bhavanti'' (''Muṇḍaka Upaniṣad'' 1.3). If one understands Kṛṣṇa, then Paramātmā and Brahman becomes automatically known. ''Sarvam evaṁ vijñātaṁ bhavanti''. Just like if you have got one hundred thousand dollars, ten dollar is within it, fifty dollar is within it, five hundred dollars is within it.
 
So in the ''Bhagavad-gītā'' everything is discussed there—''jñāna-yoga, karma-yoga, dhyāna-yoga, buddhi-yoga,'' so many ''yogas''. But Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]), ultimately. That means, "If you surrender unto Me, all these ''yogas'' are included." All these ''yogas—karma-yoga, jñāna-yoga, dhyāna-yoga''—all ''yogas'' are included. ''Yoginām api sarveṣāṁ'' ([[BG 6.47 (1972)|BG 6.47]]).
 
That we have to understand. We have to become fortunate to understand this philosophy. ''Kṛṣṇe bhakti kaile sarva-karma kṛta haya'' ([[CC Madhya 22.62|CC Madhya 22.62]]). This, this philosophy . . . if, if one surrenders to Kṛṣṇa, if one becomes Kṛṣṇa conscious, then his ''karma-yogī, jñāna-yogī, dhyāna-yogī, haṭha-yogī'', everything. Everything is included there.
 
He hasn't got to practice separately ''karma-yoga, dhyāna-yoga, jñāna-yoga, haṭha-yoga.'' Everything is there. The ''haṭha-yogīs'', they can display many wonderful things, but ''kṛṣṇa-bhakta'', without endeavoring for all these things, Kṛṣṇa can show many magic on his behalf. Why should he take trouble himself, to play the magic himself? Kṛṣṇa will show how magical things are performed by the devotees. Kṛṣṇa will show.
 
Just like small child, he doesn't require to earn money for spending. If he's rich man's son, his father will take care of him. Similarly, a devotee does not endeavor to become expert in ''jñāna-yoga, dhyāna-yoga, haṭha-yoga'', this ''yoga''. He depends on Kṛṣṇa. And when some yogic mystic power has to be shown, Kṛṣṇa will show that. That is the process, ''bhakti-yoga''. You take to Kṛṣṇa, and everything will be done, Kṛṣṇa. Kṛṣṇa says, ''ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ'' ([[BG 18.66 (1972)|BG 18.66]]): "Don't worry. I shall take care of you."
 
So therefore the conclusion is that one who is fortunate, he can take to Kṛṣṇa consciousness cent percent, without any deviation. That is wanted. Go on.
 
Pradyumna: ". . . then by the grace of the spiritual master, one becomes advanced in Kṛṣṇa consciousness. In this way the whole jurisdiction of Kṛṣṇa consciousness is directly under the spiritual energy—Kṛṣṇa and the spiritual master. This has nothing to do with the material world. When we speak of Kṛṣṇa, we refer to the Supreme Personality of Godhead along with His many expansions."
 
Prabhupāda: Yes. Kṛṣṇa is not alone. Just like when we speak of the king, although it is singular number, "king" means there are so many others. There is the queen, there is the minister, there is the secretary, there is the commander-in-chief, there is bodyguards, there are so many other things. Similarly, when we speak of Kṛṣṇa, Kṛṣṇa means His expansions.
 
He has got different types of expansion—''svāṁśa'' and ''vibhinnāṁśa''. ''Svāṁśa'' expansion is ''viṣṇu-tattva.'' Kṛṣṇa is the original person. ''Ahaṁ sarvasya prabhavaḥ mattaḥ sarvaṁ pravartate'' ([[BG 10.8 (1972)|BG 10.8]]). All others . . . just like Viṣṇu, Nārāyaṇa or demigods, all others, they are all expansions of Kṛṣṇa. We are also expansion of Kṛṣṇa; we living entities, we are ''vibhinnāṁśa''. ''Mamaivāṁśa''. Kṛṣṇa says ''mamaivāṁśa. Jīva-loka. Jīva-loke'': "The all these living entities, they are My part and parcel." We are also expansion of Kṛṣṇa, or the demigods, they're also expansion of Kṛṣṇa. The ''viṣṇu-tattva'', They're also expansions of Kṛṣṇa—everyone.
 
So Kṛṣṇa means including His expansion, including His energies, including His personal paraphernalia, including His ''dhāma''—everything. That is Kṛṣṇa. ''Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan'' (Bs. 5.39). ''Tiṣṭhan'' means continuing to exist. ''Rāmādi-mūrtiṣu kalā-niyamena''—with His expansion, ''svāṁśa'' expansion, ''vibhinnāṁśa'' expansion.
 
So Kṛṣṇa is not alone. Kṛṣṇa is not ''nirākāra''. Kṛṣṇa is not impersonal, because He has got so many personal associates. ''Nityo nityānām.'' All these personal associates, they're individual person. We are all person. You are person; I am person. We are all individual. I have got my individual opinion; you have got your individual opinion. Oneness means when these individual opinions are coincided in the matter of surrendering to Kṛṣṇa, that is oneness.
 
Oneness does not mean that all these individuals become one, homogeneous. No. They keep their individuality, but they become one in the service of Kṛṣṇa. That is oneness. Now everyone is working for his sense gratification, personal. When everyone becomes agreed that, "We shall satisfy Kṛṣṇa," that is oneness. That is oneness. One nation. We can understand, one family. One family means they're individual persons, but they're working for the interest of the family—all of them combinedly, conjointly, working. Similarly, they're working conjointly for the society or they're working conjointly for the community or conjointly working for the nation. That is oneness.
 
When we speak, "We are Indian nation, oneness," that oneness does not mean that every individual Indian has become homogeneous with other Indians. No. Every Indian is an individual person, but he has sacrificed his individuality and engaged himself for the service of the country. That is national consciousness. Similarly, Kṛṣṇa consciousness. As there is national consciousness, community consciousness, family consciousness, so many other consciousness, similarly, Kṛṣṇa consciousness means all persons agree to work for the satisfaction of Kṛṣṇa. That is Kṛṣṇa consciousness. That is oneness.
 
Oneness does not mean we lose our individuality. Sometimes, individually we fight. Just like in the legislative assembly, our representative, M.P.'s, they go and fight. There is a deliberation. But the purpose is to serve the country. Therefore, instead of the different of opinions, they agree to work in this way. That is legislative assembly.
 
Similarly, individuality there must be always, but when we find out a one means to satisfy Kṛṣṇa, Kṛṣṇa consciousness, to satisfy Kṛṣṇa, that is oneness. ''Ekatvam anupaśyataḥ'' ([[ISO 7|ISO 7]]). ''Eka''. That is ''ekatvam''. Why a . . . in other words, ''ekatvam'' . . . this is the version of the ''Īśopaniṣad, ekatvam anupaśyataḥ. Ekatvam anupaśyataḥ. Ekatvam'', at the same time, ''anupaśyataḥ''. That means we are all spirit souls. We are part and parcel of Kṛṣṇa. That is ''anupaśyataḥ''. And on this basis, when we find ''ekatvam'', oneness, that is the platform of peace, that, "We are all servant of Kṛṣṇa."
 
Caitanya Mahāprabhu advised this. ''Jīvera svarūpa haya nitya kṛṣṇa dāsa'' ([[CC Madhya 20.108-109]]). When we feel that, "Eternally I am servant of Kṛṣṇa, you are servant of Kṛṣṇa," that is ''ekatvam''. Not that we become a lump of thing. No. Impersonality cannot be . . . personality cannot be changed. ''Jīva-loke. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ'' ([[BG 15.7|BG 15.7]]). This individuality is ''sanātana'', eternal. But when we disagree to serve Kṛṣṇa, that is ''asanātana'', not ''sanātana''. That is artificial.
 
So here in this material world, we have disagreed to serve Kṛṣṇa. Therefore the whole proposal is again agree to serve Kṛṣṇa. ''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). This is real philosophy. We disagreed—therefore we came into this material world, and we are fighting with one another. Now again the proposal is the agree to this oneness, ''ekam''. Then there will be peace. ''Jñātvā māṁ śāntim ṛcchanti.'' These things are there.
 
:''bhoktāraṁ yajña-tapasāṁ''
:''sarva-loka-maheśvaram''
:''suhṛdaṁ sarva-bhūtānāṁ''
:''jñātvā māṁ śāntim ṛcchati''
:([[BG 5.29 (1972)|BG 5.29]])
 
We are becoming leaders, the friend of the people. But we are not friend of the people. Kṛṣṇa is the friend of . . . ''suhṛdaṁ sarva-bhūtānām.'' If we simply say that, "I am your friend in this sense, that I deliver the message to you that 'Kṛṣṇa is your best friend.' I do not . . . I am friend so far I am giving you this information. But actual friend is Kṛṣṇa," ''suhṛdaṁ sarva-bhūtānām.''
 
So this is friendship. If one preaches Kṛṣṇa consciousness and teaches everyone that "Kṛṣṇa is your best friend . . ." He does not say, "I am your best friend." "I am your best friend in this sense, that I am giving you this information." Actually, Kṛṣṇa is your best friend. What can I do? I am a teeny living entity. What can I do for you? I be . . . may become your friend, but when you are in danger, I cannot give you any protection; Kṛṣṇa can give you protection.
 
This is real friendship. He does not take himself. He always carries the message only. ''Ya idaṁ . . . mad-bhakteṣv abhidhāsyati'' ([[BG 18.68 (1972)|BG 18.68]]). Simply our business is to carry the message of Kṛṣṇa. Then we are friend. Otherwise we are not friend. We may pose to become friend, but we are not friend, because we do not know how to benefit the friend. Sometimes we mislead him.
 
Therefore our business is to point out that, "Kṛṣṇa is your friend." ''Suhṛdaṁ sarva-bhūtānām'' ([[BG 5.29 (1972)|BG 5.29]]). "He's the proprietor. Don't claim your proprietorship. You are not proprietor. You are falsely claiming, because what you are claiming as your property, it will be taken away by Kṛṣṇa at the time of your death. Everything will be finished." ''Mṛtyuḥ sarva-haraś ca aham'' ([[BG 10.34 (1972)|BG 10.34]]), Kṛṣṇa says. ''Mṛtyu'' . . . Kṛṣṇa says: "I am death when I take away everything from the person—his life, property, body and everything."
 
Actually, we claim, "This is my property." This is ''moha. Ahaṁ mameti'' ([[SB 5.5.8|SB 5.5.8]]). ''Lokasya janasya moho 'yam.'' This is friendship, to educate people that, "You are not proprietor. Kṛṣṇa is proprietor. You are not enjoyer. Kṛṣṇa is enjoyer. You are seeking out friends to give you protection. Kṛṣṇa is the supreme friend who will give you protection." If we spread this message all over the world, then I am friend of Kṛṣṇa and friend of the person. Otherwise, I am not friend.
 
Because I cannot become friend. I can simply carry . . . just like post peon gives you five thousand rupees, delivers. He does not deliver; somebody else is delivering. He's simply carrying. That's all. Similarly, if we simply carry the message of Kṛṣṇa as it is, we become perfect. It is not very difficult. If I simply carry the message of Kṛṣṇa, where is the difficulty? Everything is there. Kṛṣṇa has said everything. Kṛṣṇa says, ''man-manā mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]). We carry this message. Just always think of Kṛṣṇa, always offer obeisances to Kṛṣṇa, become a devotee of Kṛṣṇa. ''Man-manā'', think of Kṛṣṇa always. We have to carry this message. Where is the difficulty?
 
So to become a bona fide spiritual master there is no difficulty, simply if we carry the message of Kṛṣṇa as it is, without any adulteration. So we must find out a person who is actually bona fide spiritual master by this test, that he's not, I mean to say, adulterating Kṛṣṇa's message. He's not playing havoc with the message of Kṛṣṇa in order to introduce himself, his person. He's simply presenting the message of Kṛṣṇa as it is. Then he's spiritual master. Nobody else.
 
Thank you very much.
 
Devotees: ''Jaya''. (end)

Revision as of 04:56, 17 May 2020

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada


(note: this page was previously: 721031 - Lecture NOD - Vrndavana)


721030ND-VRNDAVAN - October 30, 1972 - 39:18 Minutes



Pradyumna: 21.

Prabhupāda: Hmm.

Pradyumna: "In the Caitanya-caritāmṛta, by Kṛṣṇadāsa Kavirāja Gosvāmī, Lord Caitanya states that it is a fortunate person who comes in contact with a bona fide spiritual master by the grace of Kṛṣṇa. One who is serious about spiritual life is given by Kṛṣṇa the intelligence to come in contact with a bona fide spiritual master."

Prabhupāda: Yes. Here it is stated, "It is . . . it is a fortunate person." Not the unfortunate. "It is the fortunate person who comes in contact with a bona fide spiritual master." This question we were just discussing before coming to the class, how to select a bona fide spiritual master.

So that is not very difficult. Just like in our ordinary business life, we accept somebody as representative of the firm who is actually come, canvassing for the benefit of the firm. He's representative. Suppose he's representing some book-seller, publisher, so he should canvass for selling the books published by his firm, not for anything else. Suppose he has taken the advantage of becoming representative of a business firm but he's doing his own business, he's not bona fide. He's not bona fide.

So real guru is Kṛṣṇa. Kṛṣṇa . . . aham eva āsam agre (SB 2.9.33). Kṛṣṇa existed before the creation. Then He made His representative, Brahmā. Tene brahma hṛdā ādi-kavaye (SB 1.1.1). He instructed the original guru, Brahmā. Because there was no other living creature, except Brahmā, in the beginning of creation, and He instructed Brahmā. Tene brahma hṛdā ādi-kavaye. There are other versions in the Vedas, that He instructed Brahmā. So therefore, the original guru is Kṛṣṇa.

The same guru, Kṛṣṇa, is instructing Arjuna also. Kṛṣṇa became guru of Arjuna. Arjuna accepted Him guru: śiṣyas te 'ham (BG 2.7). Arjuna said: "Now I am not talking with You as friend, but I accept You as my guru." Therefore, by śāstric conclusion, Kṛṣṇa is the original guru. Who can deny it? Kṛṣṇa is jagat-guru. He's guru of everyone, because everyone accepting the authority of guru, er, Kṛṣṇa. Anyone is accepting the authority of Bhagavad-gītā, he's accepting, imperceptibly, Kṛṣṇa as guru. Therefore, bona fide spiritual master means who is representing Kṛṣṇa. Who can deny it?

So to find out a bona fide spiritual master is not very difficult job, because if one is representing guru, Kṛṣṇa, then he must speak of Kṛṣṇa, canvass for Kṛṣṇa. What do you think, Visanjī?

Indian man: Jaya, Mahārāja.

Prabhupāda: So that is bona fide guru. Where is the difficulty to find out a bona fide guru? Just like Caitanya Mahāprabhu. Caitanya Mahāprabhu said, yāre dekha tāre kaha kṛṣṇa upadeśa (CC Madhya 7.128). Caitanya Mahāprabhu says that, "You preach the words of Kṛṣṇa." Therefore He's bona fide. Similarly, anyone who is representing Kṛṣṇa and canvassing for Kṛṣṇa, he's bona fide guru. Where is the difficulty? Is there any difficulty? Anyone can understand that if Kṛṣṇa is the original guru, and if somebody's canvassing for Kṛṣṇa, he's bona fide guru. If somebody canvassing for himself, he's not bona fide guru.

So there is no difficulty to find out a bona fide guru, provided I am serious to find out a bona fide guru. But if I want something else . . . because hṛdy antaḥ stho hy abhadrāṇi (SB 1.2.17). If in my heart there is something else, then I must be cheated by some . . . somebody else who is not a bona fide guru. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11).

So to find out a bona fide guru, spiritual master, is not very difficult. It is very easy. Kṛṣṇa says explicitly, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). This knowledge, Vedic knowledge, is received by paramparā system. Just like Kṛṣṇa said to sun god:

imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt
(BG 4.1)
evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
(BG 4.2)

Kṛṣṇa said that, "This yoga system, first of all I explained to the sun god, and he explained to his son, Manu, and Manu explained to his son, Iṣkvāku. In this way, by the paramparā system, by the disciplic succession, the knowledge is coming." Sa kāleneha yogo naṣṭaḥ parantapa. But as soon as it began to be explained by others, without being in the disciplic succession, in the chain of disciplic succession, speaking the same truth, it becomes broken. Sa kāleneha yogo naṣṭaḥ. Yoga naṣṭaḥ. It is spoiled.

If one does not come in the disciplic succession, he'll spoil the teaching. That is being done. So-called commentator, teacher of Bhagavad-gītā, he does not come in the disciplic succession, he is self-made guru. Therefore he's not guru. Self-made guru cannot be guru. He must be authorized by the bona fide guru. Then he's guru. This is the fact. Here . . . nobody can be self-made anything. A medical practitioner, he cannot become self-made, that "I have studied all the medical books in my home." No. "Have you ever gone to the medical college and taken instruction from the bona fide teachers?" Then, if you have got the certificate, then you are medical practitioner.

Similarly, bona fide guru means he must be authorized by the superior guru. Just like Caitanya Mahāprabhu says, āmāra ājñāya guru hañā tāra' ei deśa (CC Madhya 7.128). He must receive the order from the superior. And the superior must be bona fide. Then he's bona fide, not self-made. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). The direction is that one must go to a guru. But who is guru? Śābde ca pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam. These are the description.

So to find out a bona fide guru is not difficult, provided one is bona fide to search out a guru. Therefore Caitanya Mahāprabhu said, guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). By the mercy of guru and Kṛṣṇa . . . because by the mercy of Kṛṣṇa one gets a bona fide guru, and by the mercy of bona fide guru, one gets Kṛṣṇa. This is the process.

When I am actually serious to have connection with Kṛṣṇa, Kṛṣṇa is sitting in everyone's heart, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61), so Kṛṣṇa can understand. We cannot hide anything from Kṛṣṇa. That is not possible. Because Kṛṣṇa is sitting side by side, just like two birds, sitting side by side. One bird is eating the fruit of the tree; another bird is the witness. That is the Vedic version. So as soon as I become serious to know about Kṛṣṇa, Kṛṣṇa can understand, "Now My friend is very serious." So He will find out a bona fide guru for him.

Therefore Caitanya Mahāprabhu says that guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). By the . . . by the double mercy . . . Kṛṣṇa's mercy and guru's mercy. If one is serious, Kṛṣṇa is satisfied: "Now he's serious about finding out, about knowing Me," then Kṛṣṇa gives him direction that "Here is guru, My representative. You take shelter of him and you will get Me." This is the way.

That is explained in this . . . that by the grace of Kṛṣṇa, that it is a fortunate person. Fortunate person means he must be sincere, serious to know about Kṛṣṇa. That is fortunate. Because our misfortune has begun by forgetting Kṛṣṇa. Kṛṣṇa bhuliya jīva bhoga vāñchā kare (Prema-vivarta). When we desire to enjoy this material world, forgetting service of Kṛṣṇa, that is the beginning of our misfortune. That is the beginning. Because as soon as I forget Kṛṣṇa, that is the beginning of my misfortune.

So in order to be . . . in order to become again fortunate, I have to become Kṛṣṇa conscious. That is the way. The same . . . by some way or other . . . anādi-bahirmukha jīva kṛṣṇa bhuli gela ataeva kṛṣṇa māyā . . . ataeva māyā tāre galila baddhiya (CC Madhya 20.117). Some way or other, we forgot Kṛṣṇa. Unfortunate because we are, even we have got this opportunity of remembering Kṛṣṇa, we are trying to avoid Him. We are bringing so many nonsense things: "Why not this? Why not that? Why not . . .?" This is misfortune.

Kṛṣṇa says, sarva-dharmān parityaja mām ekaṁ śaraṇaṁ vraja (BG 18.66). But we are presenting, "Why not this? Why not that? Why not this? Why not that?" This is our misfortune. Why? Kṛṣṇa says, mām ekam. Why shall I try to put another alternative? Why? What is the reason? That is our misfortune. Kṛṣṇa is offering the fortune: sarva-dharmān parityaja mām ekaṁ śaraṇaṁ vraja. This is fortune. But I'll not take that. Kṛṣṇa says: "Get up . . . give up all other engagements. Simply take shelter of Me. I shall give you all protection." But I don't believe Kṛṣṇa; therefore it is my misfortune.

This fortune, to become fortunate and misfortunate . . . just like in English word, "Man is the architect of his own fortune." Is it not? "Man is the architect of his own fortune." But if you, as you are architect of your own fortune, you are architect of your own misfortune also. So if you don't accept Kṛṣṇa's advice, then you must consider yourself unfortunate. We should be cautious: "Why shall I become unfortunate? I must become fortunate." So that, to become fortunate, is not very difficult thing. All these Kṛṣṇa consciousness people, they are fortunate. They have taken Kṛṣṇa's advice as it is, without any change. They're fortunate. And that is being manifested, that they are fortunate.

So this is the process. By the grace of Kṛṣṇa, if we are sincere and serious, then Kṛṣṇa becomes kind upon us and gives direction: buddhi-yogaṁ dadāmi tam. "I give them buddhi-yogam." Buddhi means intelligence. So here, everyone has got intelligence. At least, he thinks that he is very intelligent. Everyone thinks. Although he's fool number one, he thinks himself as very intelligent. Because intelligence is there. But when the intelligence is used for material fortune, that is unfortune. When intelligence used for developing Kṛṣṇa consciousness, that is fortune.

So we can set up our own fortune or misfortune. The fortune means that we must be serious after hearing about Kṛṣṇa. One must be serious. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). So if we are intelligent, we should seriously think over this proposal. Why Kṛṣṇa says: "Give up everything and surrender unto Me"? There is sufficient reason. If one has seriously studied Bhagavad-gītā, there is sufficient reason to surrender unto God, unto Kṛṣṇa. Everywhere.

That . . . those who are karmīs, Kṛṣṇa says unto them, yat karoṣi yaj juhoṣi yad aśnāsi kuruṣva tad mad-arpaṇam (BG 9.27). Karmaṇy evādhikāras te mā phaleṣu kadācana. This is for the karmīs. And for the jñānīs, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). After many, many births, the so-called jñānīs, when he surrenders unto Kṛṣṇa, that is success. Sa mahātmā su-durlabhaḥ.

Vāsudevaḥ sarvam iti. By culture of knowledge, by philosophical speculation, if one comes to this point, conclusion, that vāsudevaḥ sarvam iti (BG 7.19), Vāsudeva, Kṛṣṇa, is everything, then he's jñānavān, real jñānavān. That is real . . . jñāne prayāsam udapāsya namanta eva (SB 10.14.3). He must be submissive. That submissive means, "Yes, after cultivating knowledge, my Lord, Kṛṣṇa, I have come to this conclusion, that You are the Supreme Absolute Truth. I bow down my head upon Your lotus . . ." That is real jñāna. That is jñāna. Otherwise, ajñāna.

But they are accepting ajñāna as jñāna. To accept ajñāna as jñāna is the most unfortunate position. That is not jñāna. Real jñāna is how to surrender to Kṛṣṇa. So this is jñāna. For yogī, this instruction also is there. Karmī, jñānī, yogī and bhakta. There are four classes of men, transcendentalists. They're all transcendentalists, culturing spiritual . . . that's . . . that's all right. But even in the spiritual cultivation there is superior, inferior. Not exactly superior or inferior, because that is the material. But still there are classification.

This classification is ended when one comes to know Kṛṣṇa. Yasmin vijñāte sarvam evam vijñātaṁ bhavanti (Muṇḍaka Upaniṣad 1.3). If one understands Kṛṣṇa, then Paramātmā and Brahman becomes automatically known. Sarvam evaṁ vijñātaṁ bhavanti. Just like if you have got one hundred thousand dollars, ten dollar is within it, fifty dollar is within it, five hundred dollars is within it.

So in the Bhagavad-gītā everything is discussed there—jñāna-yoga, karma-yoga, dhyāna-yoga, buddhi-yoga, so many yogas. But Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), ultimately. That means, "If you surrender unto Me, all these yogas are included." All these yogas—karma-yoga, jñāna-yoga, dhyāna-yoga—all yogas are included. Yoginām api sarveṣāṁ (BG 6.47).

That we have to understand. We have to become fortunate to understand this philosophy. Kṛṣṇe bhakti kaile sarva-karma kṛta haya (CC Madhya 22.62). This, this philosophy . . . if, if one surrenders to Kṛṣṇa, if one becomes Kṛṣṇa conscious, then his karma-yogī, jñāna-yogī, dhyāna-yogī, haṭha-yogī, everything. Everything is included there.

He hasn't got to practice separately karma-yoga, dhyāna-yoga, jñāna-yoga, haṭha-yoga. Everything is there. The haṭha-yogīs, they can display many wonderful things, but kṛṣṇa-bhakta, without endeavoring for all these things, Kṛṣṇa can show many magic on his behalf. Why should he take trouble himself, to play the magic himself? Kṛṣṇa will show how magical things are performed by the devotees. Kṛṣṇa will show.

Just like small child, he doesn't require to earn money for spending. If he's rich man's son, his father will take care of him. Similarly, a devotee does not endeavor to become expert in jñāna-yoga, dhyāna-yoga, haṭha-yoga, this yoga. He depends on Kṛṣṇa. And when some yogic mystic power has to be shown, Kṛṣṇa will show that. That is the process, bhakti-yoga. You take to Kṛṣṇa, and everything will be done, Kṛṣṇa. Kṛṣṇa says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ (BG 18.66): "Don't worry. I shall take care of you."

So therefore the conclusion is that one who is fortunate, he can take to Kṛṣṇa consciousness cent percent, without any deviation. That is wanted. Go on.

Pradyumna: ". . . then by the grace of the spiritual master, one becomes advanced in Kṛṣṇa consciousness. In this way the whole jurisdiction of Kṛṣṇa consciousness is directly under the spiritual energy—Kṛṣṇa and the spiritual master. This has nothing to do with the material world. When we speak of Kṛṣṇa, we refer to the Supreme Personality of Godhead along with His many expansions."

Prabhupāda: Yes. Kṛṣṇa is not alone. Just like when we speak of the king, although it is singular number, "king" means there are so many others. There is the queen, there is the minister, there is the secretary, there is the commander-in-chief, there is bodyguards, there are so many other things. Similarly, when we speak of Kṛṣṇa, Kṛṣṇa means His expansions.

He has got different types of expansion—svāṁśa and vibhinnāṁśa. Svāṁśa expansion is viṣṇu-tattva. Kṛṣṇa is the original person. Ahaṁ sarvasya prabhavaḥ mattaḥ sarvaṁ pravartate (BG 10.8). All others . . . just like Viṣṇu, Nārāyaṇa or demigods, all others, they are all expansions of Kṛṣṇa. We are also expansion of Kṛṣṇa; we living entities, we are vibhinnāṁśa. Mamaivāṁśa. Kṛṣṇa says mamaivāṁśa. Jīva-loka. Jīva-loke: "The all these living entities, they are My part and parcel." We are also expansion of Kṛṣṇa, or the demigods, they're also expansion of Kṛṣṇa. The viṣṇu-tattva, They're also expansions of Kṛṣṇa—everyone.

So Kṛṣṇa means including His expansion, including His energies, including His personal paraphernalia, including His dhāma—everything. That is Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Tiṣṭhan means continuing to exist. Rāmādi-mūrtiṣu kalā-niyamena—with His expansion, svāṁśa expansion, vibhinnāṁśa expansion.

So Kṛṣṇa is not alone. Kṛṣṇa is not nirākāra. Kṛṣṇa is not impersonal, because He has got so many personal associates. Nityo nityānām. All these personal associates, they're individual person. We are all person. You are person; I am person. We are all individual. I have got my individual opinion; you have got your individual opinion. Oneness means when these individual opinions are coincided in the matter of surrendering to Kṛṣṇa, that is oneness.

Oneness does not mean that all these individuals become one, homogeneous. No. They keep their individuality, but they become one in the service of Kṛṣṇa. That is oneness. Now everyone is working for his sense gratification, personal. When everyone becomes agreed that, "We shall satisfy Kṛṣṇa," that is oneness. That is oneness. One nation. We can understand, one family. One family means they're individual persons, but they're working for the interest of the family—all of them combinedly, conjointly, working. Similarly, they're working conjointly for the society or they're working conjointly for the community or conjointly working for the nation. That is oneness.

When we speak, "We are Indian nation, oneness," that oneness does not mean that every individual Indian has become homogeneous with other Indians. No. Every Indian is an individual person, but he has sacrificed his individuality and engaged himself for the service of the country. That is national consciousness. Similarly, Kṛṣṇa consciousness. As there is national consciousness, community consciousness, family consciousness, so many other consciousness, similarly, Kṛṣṇa consciousness means all persons agree to work for the satisfaction of Kṛṣṇa. That is Kṛṣṇa consciousness. That is oneness.

Oneness does not mean we lose our individuality. Sometimes, individually we fight. Just like in the legislative assembly, our representative, M.P.'s, they go and fight. There is a deliberation. But the purpose is to serve the country. Therefore, instead of the different of opinions, they agree to work in this way. That is legislative assembly.

Similarly, individuality there must be always, but when we find out a one means to satisfy Kṛṣṇa, Kṛṣṇa consciousness, to satisfy Kṛṣṇa, that is oneness. Ekatvam anupaśyataḥ (ISO 7). Eka. That is ekatvam. Why a . . . in other words, ekatvam . . . this is the version of the Īśopaniṣad, ekatvam anupaśyataḥ. Ekatvam anupaśyataḥ. Ekatvam, at the same time, anupaśyataḥ. That means we are all spirit souls. We are part and parcel of Kṛṣṇa. That is anupaśyataḥ. And on this basis, when we find ekatvam, oneness, that is the platform of peace, that, "We are all servant of Kṛṣṇa."

Caitanya Mahāprabhu advised this. Jīvera svarūpa haya nitya kṛṣṇa dāsa (CC Madhya 20.108-109). When we feel that, "Eternally I am servant of Kṛṣṇa, you are servant of Kṛṣṇa," that is ekatvam. Not that we become a lump of thing. No. Impersonality cannot be . . . personality cannot be changed. Jīva-loke. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). This individuality is sanātana, eternal. But when we disagree to serve Kṛṣṇa, that is asanātana, not sanātana. That is artificial.

So here in this material world, we have disagreed to serve Kṛṣṇa. Therefore the whole proposal is again agree to serve Kṛṣṇa. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is real philosophy. We disagreed—therefore we came into this material world, and we are fighting with one another. Now again the proposal is the agree to this oneness, ekam. Then there will be peace. Jñātvā māṁ śāntim ṛcchanti. These things are there.

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
(BG 5.29)

We are becoming leaders, the friend of the people. But we are not friend of the people. Kṛṣṇa is the friend of . . . suhṛdaṁ sarva-bhūtānām. If we simply say that, "I am your friend in this sense, that I deliver the message to you that 'Kṛṣṇa is your best friend.' I do not . . . I am friend so far I am giving you this information. But actual friend is Kṛṣṇa," suhṛdaṁ sarva-bhūtānām.

So this is friendship. If one preaches Kṛṣṇa consciousness and teaches everyone that "Kṛṣṇa is your best friend . . ." He does not say, "I am your best friend." "I am your best friend in this sense, that I am giving you this information." Actually, Kṛṣṇa is your best friend. What can I do? I am a teeny living entity. What can I do for you? I be . . . may become your friend, but when you are in danger, I cannot give you any protection; Kṛṣṇa can give you protection.

This is real friendship. He does not take himself. He always carries the message only. Ya idaṁ . . . mad-bhakteṣv abhidhāsyati (BG 18.68). Simply our business is to carry the message of Kṛṣṇa. Then we are friend. Otherwise we are not friend. We may pose to become friend, but we are not friend, because we do not know how to benefit the friend. Sometimes we mislead him.

Therefore our business is to point out that, "Kṛṣṇa is your friend." Suhṛdaṁ sarva-bhūtānām (BG 5.29). "He's the proprietor. Don't claim your proprietorship. You are not proprietor. You are falsely claiming, because what you are claiming as your property, it will be taken away by Kṛṣṇa at the time of your death. Everything will be finished." Mṛtyuḥ sarva-haraś ca aham (BG 10.34), Kṛṣṇa says. Mṛtyu . . . Kṛṣṇa says: "I am death when I take away everything from the person—his life, property, body and everything."

Actually, we claim, "This is my property." This is moha. Ahaṁ mameti (SB 5.5.8). Lokasya janasya moho 'yam. This is friendship, to educate people that, "You are not proprietor. Kṛṣṇa is proprietor. You are not enjoyer. Kṛṣṇa is enjoyer. You are seeking out friends to give you protection. Kṛṣṇa is the supreme friend who will give you protection." If we spread this message all over the world, then I am friend of Kṛṣṇa and friend of the person. Otherwise, I am not friend.

Because I cannot become friend. I can simply carry . . . just like post peon gives you five thousand rupees, delivers. He does not deliver; somebody else is delivering. He's simply carrying. That's all. Similarly, if we simply carry the message of Kṛṣṇa as it is, we become perfect. It is not very difficult. If I simply carry the message of Kṛṣṇa, where is the difficulty? Everything is there. Kṛṣṇa has said everything. Kṛṣṇa says, man-manā mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). We carry this message. Just always think of Kṛṣṇa, always offer obeisances to Kṛṣṇa, become a devotee of Kṛṣṇa. Man-manā, think of Kṛṣṇa always. We have to carry this message. Where is the difficulty?

So to become a bona fide spiritual master there is no difficulty, simply if we carry the message of Kṛṣṇa as it is, without any adulteration. So we must find out a person who is actually bona fide spiritual master by this test, that he's not, I mean to say, adulterating Kṛṣṇa's message. He's not playing havoc with the message of Kṛṣṇa in order to introduce himself, his person. He's simply presenting the message of Kṛṣṇa as it is. Then he's spiritual master. Nobody else.

Thank you very much.

Devotees: Jaya. (end)

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