730110 - Lecture NOD - Bombay
Pradyumna: ". . . is divided into four parts, just as the ocean is sometimes divided into four parts, and there are different sections within each of these four divisions. Originally, in Bhakti-rasāmṛta-sindhu, the ocean is divided like the watery ocean, to east, west, north and south, while the subsections within these different divisions are called waves. As in the ocean there are always different waves, either on the eastern side, the western side, the northern side or the southern side, so similarly, Bhakti-rasāmṛta-sindhu . . ."
Prabhupāda: That Bhakti-rasāmṛta-sindhu, the Sanskrit word . . . we have short-cut the translation, Nectar of Devotion, but the Rūpa Gosvāmī's purpose is to present the ocean of bhakti-rasa. Rasa means mellow, the juice. It is just like ocean. This ocean has limitation, but that is unlimited. Ānandāmbudhi-vardhanam (CC Antya 20.12). Caitanya Mahāprabhu said: "This ocean is increasing." Now, this material ocean, it has got limit. It cannot increase unlimitedly. That is not possible. Otherwise, how you could build these houses on the beach? No. It is ordered not to come forward beyond this line. But the spiritual bliss, that ocean is increasing. Ānandāmbudhi-vardhanam.
That is the difference between spiritual bliss and material enjoyment. Material enjoyment is limited. You cannot enjoy unlimitedly. That is not possible. Just for few seconds, for few minutes or for few hours, then it becomes disgusting. That is the material enjoyment. But the spiritual enjoyment, spiritual bliss is different. That is simply increasing. So therefore in the śāstra it is said, ramante yoginaḥ anante (CC Madhya 9.29). Those who are yogīs, bhakta-yogī, they enjoy unlimitedly. Rāmante yoginaḥ anante. And that is satyānande. That ānanda bliss is real bliss. This is artificial. This is perverted reflection.
I have several times explained that the love affairs between Kṛṣṇa and Rādhārāṇī, that is fact. There is no end. Eternally They are enjoying. Rādhārāṇī is enjoying the company of Kṛṣṇa, and Kṛṣṇa is enjoying. Rādhā kṛṣṇa-praṇaya vikṛtir ahlādinī śakti. That is Kṛṣṇa's pleasure potency. As Kṛṣṇa is eternal, Kṛṣṇa's pleasure potency is also eternal. So real love, Rādhā-Kṛṣṇa, or Kṛṣṇa with the gopīs, or Kṛṣṇa and the cowherd boys, Kṛṣṇa and Yaśodā Mā, Nanda Mahārāja, Kṛṣṇa and Kṛṣṇa's servants, Kṛṣṇa and the Kṛṣṇa's trees, Kṛṣṇa and Kṛṣṇa's water, Kṛṣṇa and Kṛṣṇa's flower, Kṛṣṇa and Kṛṣṇa's cows—everything eternal. That is eternal.
Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā-kalābhiḥ (Bs. 5.37). Kṛṣṇa's enjoyment means Kṛṣṇa's expansion. Just like in Bhāgavata, you know, when Kṛṣṇa's cowherds boys, calves and cows were stolen by Brahmā, Kṛṣṇa again expanded Himself in the similar forms so that the mother of the cowherds boys, the mother of the calves, they may not feel separation. Kṛṣṇa immediately replaced. That is Kṛṣṇa.
So the blissful enjoyment with Kṛṣṇa, it is unlimited. That is called Bhakti-rasāmṛta-sindhu. Rasa and amṛta. Amṛta, that is not dying.
(break) . . . that is not possible, from some material enjoyment. It is not possible. But, because we are preaching Kṛṣṇa consciousness, they still persisted. Yes. This is the difference. You will feel more and more enthusiasm. In this material world, the more you'll work, you'll feel tired. And the spiritual world, the more you work, you'll feel enthused. That is called anandāmbudhi-vardhanam. That is the test. If our workers are feeling tired, then that means he's working materially. And if he's feeling enthused, more and more, that is his . . . he's working spiritually. Ānandāmbudhi-vardhanam. That is the spiritual test. Rāmante yoginaḥ anante satyānande cid-ātmani (CC Madhya 9.29). That is cid-ātmani; that is spiritual, not material.
So here, we are trying to enjoy material. So how we can be happy? That is not possible. Materially we cannot be happy, therefore Bhagavad-gītā gives us indication, sukham ātyantikaṁ yat tad atīndriya grāhyam (BG 6.21). If you want happiness . . . happiness is our prerogative, every individual soul—happiness. Because Kṛṣṇa is sac-cid-ānanda-vigraha, eternal, blissful ānanda. Ānanda, blissful; cit, knowledge and sat, eternal. That is Kṛṣṇa. Sat-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1).
Vigraha means form, but not this form. Those who have no knowledge about Kṛṣṇa, they are thinking Kṛṣṇa is māyā: these bhaktas, they are worshiping the māyā form. Their philosophy is when Kṛṣṇa comes, when God comes, He takes a material form. No. That's not right. Kṛṣṇa says, sambhavāmy ātma-māyayā (BG 4.6). Sambhavāmy ātma-māyayā. The ātma-māyayā means cit potency. These Māyāvādī philosophers, they have no information that cit potency. That is ahlādinī śakti, that is Rādhārāṇī. They have got experience of this material potency, external energy, Durgā. But they have no information of the cit potency.
Therefore, they think that Kṛṣṇa appears in the form of māyā. Just like we have got this body, material body, this is gift by the māyā.
- prakṛteḥ kriyamāṇāni
- guṇaiḥ karmāṇi sarvaśaḥ
- kartāham iti manyate
- (BG 3.27)
- kāraṇaṁ guṇa-saṅgo 'sya
- (BG 13.22)
Kāraṇam. We are getting this body according to our association with the different modes of material nature. But Kṛṣṇa has nothing to do with this material nature. Material nature is controlled by Him, and we are controlled by the material nature. That is the difference. He is controller, and we are controlled. They do not understand. They think that if I make null and void these conditions of controlling, then I become uncontrolled.
Just like the philosophy voidism or suicidism. I am feeling some pain in my body. So if I think that "Let me commit suicide, then the pain will go away automatically," that is void philosophy—the killing oneself, ātma hā. But because they have no understanding that killing this body does not mean killing yourself . . . that is their ignorance. In the Bhagavad-gītā it is clearly said, na hanyate hanyamāne śarīre (BG 2.20). So these rascal think, that, "If I suicide, if I commit suicide, and just have a knife on my throat, then all my pains and pleasures finished."
No, that is not . . . he will be put into more pains and pleasure. Sometimes we'll have to accept—why "accept"; it is certain—the ghostly body. Because Kṛṣṇa has given you, or māyā has given, māyā has given under the direction of Kṛṣṇa, a certain type of body for enjoying for a certain span of life, you cannot finish it. If you disregard it, then, if you commit suicide, the result will be that you will not be allowed to accept another material body. You will have to remain in the subtle body. That is ghost. Ghostly life means one who has misused this life, this body, and by his whims he has killed this body. He becomes ghost. That means he will have to suffer for so many day, then he'll get another material body.
Therefore there is śraddhā ceremony. The śraddhā ceremony means, supposing my father or my relative has not got, yet, again gross body, this śraddhā ceremony will help him to get another gross . . . because without this gross body, the ghostly body is very troublesome, because he wants to enjoy something, but he has no instrument to enjoy. Therefore he creates . . . the ghost creates trouble. Sometimes captures some body to fulfill his desires, and the man becomes ghostly-haunted.
There are so many subtle sciences. What do they know, the so-called scientists? They're simply falsely proud, taking account of this small duration of life for ten to twenty years, fifty years, or at most hundred years, that's all. They do not know. Andhā yathāndhair upanīyamānāḥ (SB 7.5.31). And still they're becoming guide, they're becoming svāmīs, they're becoming gurus, they're becoming father, they're becoming government. How people can be happy? Everyone is andhā, blind. They have no jñāna, no knowledge, and misleading only.
So the . . . ānandāmbudhi-vardhanam. You can have unlimited ānanda, but because you are falsely trying to enjoy through this material body, therefore you are becoming confused and frustrated. That they do not know. They think, "I have got this material body, I have got some senses. Let me enjoy the senses to the best possibility." But you cannot do it, because it is false, it is not real. Real senses, unless you feel sensation . . . that sensation, consciousness, is there because the spirit soul is there. Otherwise there is no sensation, and unless you feel sensation, there is no enjoyment.
So this bodily enjoyment is false. Real enjoyment—of the spirit. Therefore it is said, ramante yoginaḥ anante. They want to enjoy life with Ananta, Kṛṣṇa. They want to become friend of Kṛṣṇa. They want to become lover of Kṛṣṇa. They want to become servant of Kṛṣṇa. They want to become father of Kṛṣṇa. They want to become mother of Kṛṣṇa. The same thing as we are pervertedly enjoying in this material, the same thing is there spiritual life. That is Kṛṣṇa exhibiting. When He appears on this earth, He practically shows how you can enjoy also with Him. That is Vṛndāvana līlā, practical manifestation.
But we are not taking to that. We are taking this Vṛndāvana līlā of Kṛṣṇa, "Kṛṣṇa is māyā, Vṛndāvana is laya. Now simply place your nose and thinks of something impersonal, that is perfection." No? That is not. This is fact, ramante. Unless you are many varieties, there cannot be enjoyment. Ramante yoginaḥ anante. Ramante, this very word, one who is engaged, he is called iti rāma-padenāsau paraṁ brahmābhidhīyate (CC Madhya 9.29). This is the meaning of Rāma—Rāma, Kṛṣṇa, Rādhā-Rāmaṇa, Rādhā-Mādhava.
So this science has to be understood. We are, everyone is after happiness, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). We are spiritual soul, spiritual spark. Our life is ānanda, sac-cid-ānanda, eternal life, blissful life, life of knowledge. But we are put into this material condition, which is ignorance, miserable and temporary. Just opposite. Instead of having eternal, blissful, knowledgeable life, we have got this body which is non-eternal, non-permanent and always miserable in condition, and not blissful. Always miserable and always in ignorance. Just the opposite.
So Kṛṣṇa is not like that. If we think of Kṛṣṇa like that, then it is a mistake. That Māyāvādī philosopher, they are thinking of Kṛṣṇa like that, that "Kṛṣṇa is like me." No. Avajānanti māṁ mūḍhā. They are rascals, mūḍha. They are thinking there is something above Kṛṣṇa. Therefore they are mūḍhas. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Because they have no knowledge, paraṁ bhāvam ajānantaḥ. They do not know the paraṁ bhāva, the bhakti-rasāmṛta-sindhu. They have no idea. They have no knowledge.
So this Kṛṣṇa consciousness movement is, therefore, giving them the real knowledge: Kṛṣṇa, how He's enjoying; His, how He's joyful. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37).
- aṅgāni yasya sakalendriya-vṛtti-manti
- paśyanti pānti kalayanti ciraṁ jaganti
- ānanda-cinmaya-sad-ujjvala-vigrahasya . . .
- (Bs. 5.32)
Ānanda sad-ujjvala-vigraha. It is not ordinary vigraha like this. They have got bitter experience of this vigraha, of this form; therefore they want to make God impersonal. Must be opposite. They have got this bitter knowledge that getting this body, we are suffering so much. Therefore, the God must be without body. Just opposite. This is also material thinking—thinking in a negative way. But they have no knowledge that if God has body, but that is completely spiritual. It has nothing to do with the material body. They cannot think of spiritual body.
So the Bhakti-rasāmṛta-sindhu is teaching people how you can enjoy in the ocean of blissfulness. That is bhaktir avatāra. So Rūpa Gosvāmī is dividing. Just like the sea has got east, west, north, south, similarly, he is dividing the ocean of nectarine in four divisions, and as there are waves in the ocean, so there are different chapters. That means he's dividing the Bhakti-rasāmṛta book in four parts, and in each part there are different chapters. That is the conclusion.
(aside) Go on.
Pradyumna: "In the first part there are four waves, the first being a general description of devotional service."
Prabhupāda: Yes. The first part Bhakti-rasāmṛta-sindhu, the first wave is, "What is the meaning of bhakti?" "What do you mean by bhakti?" It is very scientific book. First of all, he will explain, "What do you mean by bhakti?" Then?
Pradyumna: "The second concerns the regulative principles for executing devotional service."
Prabhupāda: Yes. Because as soon as you know the business, then you can chalk out your activities. If you do not know what is the business, then how you can work? That is second wave. Then?
Pradyumna: "And the third wave, by devotional service in ecstasy."
Prabhupāda: Yes. Then, when you become expert in devotional service, then you come to the spiritual platform. You will feel ecstasy. Ānandāmbudhi-vardhanam. Otherwise, how you get enthusiasm? That is the test. That is the test, that the material platform, you are working, you will feel tired, and you will try to retire from it. But the spiritual platform is, as you are engaged in spiritual activities, or devotional service, you become cleansed. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ (SB 1.2.20). Prasanna-manasa.
As you prolong, execute devotional service, bhagavad-bhakti-yoga, prasanna-manaso, you become jolly, because that is your nature. At the present moment, although I am spirit soul, my nature is to become jolly, ānanda, but because I am covered by this material nature, my joyfulness has practically disappeared, or I am trying to enjoy life through this material body. That is my position.
So, if you engage yourself in devotional service, the first engagement is this śravaṇam, hearing. It is not difficult. You don't have to go anywhere. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ (SB 1.2.17). Kṛṣṇa is within you. If you kindly hear about Kṛṣṇa, that is the first business, śravaṇam. If you kindly hear about Kṛṣṇa. Unfortunately, even we do not get time to hear about Kṛṣṇa. So Kṛṣṇa is within you. Kṛṣṇa is within you, and as soon as Kṛṣṇa sees that now you are very much eager to hear about Him . . . the first business. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. And the hearing about Kṛṣṇa is puṇya, even if you do not understand, because hearing about Kṛṣṇa means you are hearing the sound Kṛṣṇa. That sound Kṛṣṇa will purify you, ceto-darpaṇa-mārjanam (CC Antya 20.12).
My Guru Mahārāja, if somebody would write some article, he would hear, he would simply see how many times there is Kṛṣṇa and Lord Caitanya. Then he'll pass, "Yes, it is all right." (laughter) Because, because there are so many times "Kṛṣṇa" uttered, it is already nice. That is also stated in the Śrīmad-Bhāgavatam:
- tad-vāg-visargo janatāgha-viplavo
- yasmin prati-ślokam abaddhavaty api
- nāmāny anantasya yaśo 'ṅkitāni yat
- śṛṇvanti gāyanti gṛṇanti sādhavaḥ
- (SB 1.5.11)
Tad-vāg-visargo janatāgha-viplavo. That type of literature which is describing Kṛṣṇa, nāmāny anantasya yaśo 'ṅkitāni yat. Yatra, in which, in that literature where simply there is glorification of the ananta, the Supreme Lord. Not dry philosophy, simply jugglery of words. That is garbage. So that cannot . . . that kind of literature. Any literature, simply, simply trying to describe the glories of the ananta. Yaśo aṅki, yaśaḥ aṅkitāni yat śṛṇvanti gāyanti gṛṇanti sādhavaḥ. Those who are sādhu, those who are devotees, they hear that literature. They hear that literature. Otherwise, another . . . the next verse, I forget now. Tad vāyasaṁ tīrtham, it has been described, tad vāyasaṁ tīrtham uśanti mānasā (SB 1.5.10).
So this kind of literature, even it is not properly, grammatically correct, tad-vāg-visargo janatāgha-viplavo yasmin prati-ślokam abaddha (SB 1.5.11). That, writing Sanskrit śloka, it requires very high education. It is not that whatever I write, three miles, one line, two lines, no. There is some metric system, canda, so saita. So the Śukadeva Gosvāmī says, even it is not properly composed, but because there is anantasya, anantasya guṇani, the glorification ananta, the Supreme, śṛṇvanti gāyanti gṛṇanti sādhavaḥ, those who are sādhus, actually they accept it. It doesn't matter if there is little grammatical mistake or some poetical discrepancies. There are literary rules and regulation. So śāstra says, it doesn't matter, even there is not perfectly. Śaṅkarācārya also said. Na hi na hi rakṣati ḍukṛṅ-kāraṇe. You cannot be saved by simply grammatical efficiency. No. The grammatical efficiency is secondary. Real thing is how much you are feeling for Kṛṣṇa. That is wanted. Nāmāny anantasya yaśo 'ṅkitāni yat śṛṇvanti gṛṇanti gāyanti sādhavaḥ.
So śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ (SB 1.2.17). If we are sincerely hearing about Kṛṣṇa, this very first qualification, śravaṇaṁ kīrtanaṁ viṣṇoḥ. This Society, we are holding classes just to give opportunity to the people. We are not professional, that you come here and pay, then we continue; otherwise we stop. No. Our business is to distribute the glories of the Lord. Śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). Therefore it is recommended, satāṁ prasaṅgān mama vīrya-saṁvido (SB 3.25.25). In sat-saṅga. Sat-saṅga means association of the devotees. Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ.
Just contrary to this, avaiṣṇava mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. Those who are not vaiṣṇava, those who are not devotees, one should not hear from them. It is useless. It is useless, waste of time. Śravaṇaṁ na kartavyaṁ sarpocchiṣṭaṁ payo yathā. Just like milk touched by the lips of a serpent is poison. You cannot say: "It is milk, very nice." No. Because it is touched by the lips of the serpent it is useless. Similarly, as soon as a professional reciter or a avaiṣṇava reciter, without any realization, without being a devotee of the Lord cites, recites, that should not be heard.
That is restricted by Sanātana Gosvāmī. Avaiṣṇava mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtaṁ śravaṇaṁ naiva kartavyam (Hari-bhakti-vilāsa). Because you'll not derive any benefit. You go on hearing for thousand of years, thousands of years, still you'll remain where you were in the beginning. But satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ (SB 3.25.25).
So this kathāḥ, hari-kathāḥ, kṛṣṇa-kathāḥ should be heard from devotees, in the association of devotee. Śṛṇvatāṁ sva-kathāḥ. Then Kṛṣṇa will help. Kṛṣṇa, Kṛṣṇa is very intelligent, more intelligent than you. So He knows our heart, what for I am hearing—then He will help us.
- teṣāṁ satata-yuktānāṁ
- bhajatāṁ prīti-pūrvakam
- dadāmi buddhi-yogam . . .
- (BG 10.10)
Kṛṣṇa is there. You haven't got to search out Kṛṣṇa. He is already within you. Simply He wants to see whether you are sincere. That's all. You cannot deceive. You cannot deceive Caitanya . . . Kṛṣṇa. He is always present. Anumantā, upadraṣṭā. In the Bhagavad-gītā, He is upadraṣṭā. So śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. If you simply hear about Kṛṣṇa from the lips of pure devotees, then it is puṇya. Ceto-darpaṇa-mārjanam bhava-mahā-dāvāgni-nirvāpaṇam (CC Antya 20.12). It will cleanse your heart. It will cleanse your heart.
- śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
- hṛdy antaḥ stho hy abhadrāṇi . . .
- (SB 1.2.17)
We have got many dirty things within our heart. Kṛṣṇa will cleanse. Kṛṣṇa is within there. Then Kṛṣṇa will personally cleanse. Then everything will be clear. Everything will be clear. You will understand.
So it requires little willingness. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ manobhir prāyaśo 'jita jito 'py asi tais tri-lokyām (SB 10.14.3). This statement was given by Brahmā, and when it was quoted by Rāmānanda Rāya before Caitanya Mahāprabhu, He accepted. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir. You can remain your position. Don't . . . you don't require to change your position. Not that you have to give up your household life, you have to accept sannyāsa, or you have to do this, that. No. Remain in your position. But, but try to hear from the proper source, and try to understand. That will make you so strong that, Kṛṣṇa is ajita, unconquerable, but you will conquer Him. You will conquer Him. Ajito 'pi, jito 'py asi, He becomes conquered.
Because . . . Kṛṣṇa cannot be conquered by anyone, by the demons, but he can be conquered by a devotee. Just like Yaśodāmāyī, he (she) has conquered Kṛṣṇa. The whole world is trembled by Kṛṣṇa's prowess, but Kṛṣṇa is trembling before Yaśodāmāyī, or the stick. So He wants to be controlled, because everyone is praying, "My dear Lord, oh, You're so great." Everyone prays like that. But no one shows his stick. (laughter) But He wants, because that is also enjoyment. So sometimes He is disappointed that "Nobody wants Me to show his stick." Therefore He finds out such a devotee who can show Him stick. (laughter) Kṛṣṇa is so kind. Kṛṣṇa is so kind. So you can become mother of Kṛṣṇa, or you can become father of Kṛṣṇa. What is to become one with Kṛṣṇa? You become father of Kṛṣṇa. The Māyāvādīs, they want to merge into the Supreme, but we want to become father of Kṛṣṇa. Why merge? More than Kṛṣṇa. The devotee can beget Kṛṣṇa. Kṛṣṇa accepts that, "Yes, I shall become your child. I shall be controlled by your stick."
So they are not ordinary. We should not think like that. The ānanda-cinmaya-rasa-pratibhāva, that is Kṛṣṇa's expansion of pleasure potency. Kṛṣṇa wants to be controlled by Yaśodāmāyī. Kṛṣṇa wants to be defeated by His friends. Kṛṣṇa wants to be refused Rādhārāṇī's darśana. Yes. Rādhārāṇī is angry; She has refused. She has ordered the sakhis, "Don't allow Kṛṣṇa to come here!" Yes. Kṛṣṇa is flattering, (laughter) "Kindly let Me go." "No, sir, You cannot go." This is Kṛṣṇa. You see. But at the same time, gopī-jana-vallabha. Jaya śrī-rādhā-mādhava gopī-jana-vallabha. Kṛṣṇa is . . . that is Kṛṣṇa's actual life.
He is gopī-jana-vallabha, He is rādha-mādhava, He is giri-vara-dhārī. As soon as the gopīs and the cowherds boys in distress, He will uplift this hill, Govardhana, giri-vara-dhārī. That is Kṛṣṇa's life. As the gopīs and the cowherds boy and the inhabitants of Vṛndāvana, they have sacrificed everything, they do not know anything but Kṛṣṇa, similarly, Kṛṣṇa also does not know anything beyond Vṛndāvana. That is Kṛṣṇa. That is Bhakti-rasāmṛta-sindhu, ocean of blissful life.
Thank you very much.
Devotees: Jaya Śrīla Prabhupāda. (end)