690613 - Lecture SB 01.05.13 - New Vrindaban, USA
(Redirected from Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969)
- om ajñāna-timirāndhasya jñānāñjana-śalākayā
- cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ
- śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale
- svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam
- he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate
- gopeśa gopikā-kānta rādhā-kānta namo 'stu te
- tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari
- vṛṣabhānu-sute devi praṇamāmi hari-priye
- vāñchā-kalpa-tarubhyaś ca
- kṛpā-sindhubhya eva ca
- patitānāṁ pāvanebhyo
- vaiṣṇavebhyo namo namaḥ
- śrī-advaita gadādhara
- hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
- hare rāma hare rāma rāma rāma hare hare
- atho mahā-bhāga bhavān amogha-dṛk
- śuci-śravāḥ satya-rato dhṛta-vrataḥ
- samādhinānusmara tad-viceṣṭitam
- (SB 1.5.13)
Each and every word of Śrīmad-Bhāgavatam, full of volumes of explanation, each and every word. This is Śrīmad-Bhāgavatam. Vidyā-bhāgavatāvadhi. One's learning will be understood when he's able to understand Śrīmad-Bhāgavatam. Vidyā. Vidyā means learning, not this science, that science.
One can understand Śrīmad-Bhāgavatam in true perspective, then he's to be understood that he has finished his all educational advancement. Avadhi. Avadhi means "this is the limit of education." Vidyā-bhāgavatāvadhi.
So here Nārada says that, akhila-bandha-muktaye: "You should present literature for the people so that they can become liberated from this conditional stage of life, not that you should more and more entangle them in this conditional . . ." That is the main theme of Nārada's instruction to Vyāsadeva, "Why should you present rubbish literature to continue the conditional stage?"
Whole Vedic civilization is meant for giving liberation to the living entities from this material bondage. People do not know what is the aim of education. The aim of education, the aim of civilization, perfection of civilization, should be how people should get liberated from this conditional life. That is the whole scheme of Vedic civilization: to give liberation to the people.
So it is said, akhila-bandha-muktaye. Samādhinā, akhilasya bandhasya muktaye, akhilasya bandhasya. We are in conditional stage, perpetually bound up by the laws of material nature. This is our status. And Nārada is giving instruction to Vyāsadeva that, "Present literature so that they can become liberated. Don't give them more and more opportunity to continue this conditional life." Akhila-bandha. Akhila. Akhila means complete, wholesale. And who can give this contribution? That is also stated that, atho mahā-bhāga bhavān amogha-dṛk: whose vision is clear. Whose vision is clear.
(about a child) He should disturb.
Woman devotee: Is he disturbing you?
Woman devotee: Yes.
Prabhupāda: Clear vision. Unless one has clear vision, how he can do welfare activities? You do not know what is welfare. His vision is clouded. If one's vision is clouded, if you do not know what is the destination of your journey, how you can make progress? Therefore the qualification . . . those who are prepared to do good to the human society, they must have clear vision. Then where is the clear vision? Everyone is becoming leader. Everyone is trying to lead people. But he himself is blind. He does not know what is the end of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31).
So therefore Vyāsadeva can do it, because he has clear vision. Nārada certifies. Nārada knows his disciple, what is the position. A spiritual master knows what is the condition. Just like a physician knows. By simply feeling the beating of pulse, a . . . an expert physician can know what is the condition of this patient, and he treats him and gives him medicine accordingly. Similarly, a spiritual master who is actually spiritual master, he can know . . . he knows the pulse-beating of the disciple, and he therefore gives him particular kind of medicine so that he may be cured.
So Nārada Muni knows what is the status of Vyāsadeva. He knows that he has got clear vision. Amogha-dṛk. Śrīdhara Svāmī says amogha. Amogha means . . . mogha means sinful, and amogha means without any sin. Amogha. So long one lives sinful life, he cannot have clear vision. Diseased condition. How? "Physician, heal thyself."
He cannot have clear vision. Therefore amogha-dṛk means he is liberated person. He can see. Amogha-dṛk. Dṛk means vision. Amogha-dṛk. And śuci-śravāḥ. Śuci-śravāḥ. Śuci-śravāḥ means whose śravāḥ, means aural reception, śuci. Śuci means pure, who has received knowledge by aural reception in pure heart, or from the pure source. Śuci-śravāḥ. Śuci means pure. Śravāḥ. Śravāḥ means hearing. Śuci . . .
These are the qualification of the person who can actually do benefit to the human society. Not that everyone can do. That is the mistake of the . . . everyone is giving some idea and some theory that, "This way there will be peace, there will be nice thing in the world." But he does not know that he has to receive from the pure source by aural reception. One has to hear from the pure source what is actually benefit to the human society.
These are the qualification: śuci-śravāḥ. Then next word is satya-rataḥ. Satya means truth, and rataḥ means engaged: "one who is engaged in the matter of the Absolute Truth," not relative truth. Absolute, satya-rataḥ. And dhṛta-vrataḥ. Dhṛta-vrataḥ. Vrata. Vrata means vow, and dhṛta means who has taken vow that, "I shall do this." These are the qualification.
Now, when these qualifications are there, then Nārada Muni entrusts Vyāsadeva that, "You can liberate all the conditioned souls." How? Conditioned souls . . . samādhinā anusmara tad-viceṣṭitam: "Simply you try to contemplate, meditate, on the activities of the Supreme Lord." Samādhinā. This is samādhi. Yoga process means to come to the stage of samādhi, aṣṭāṅga-yoga. Yoga means there are eight different stages, and the last stage is called samādhi.
The first stage is yama, saṁyama, controlling the senses. Yoga indriya-saṁyama. The beginning of yoga system means you have to control your senses. This is the first beginning. It is not a plaything, that you do all nonsense and you become a yogī. No. These things are very clearly explained in the Bhagavad-gītā. You have to regulate your life. You have to stop sex life. You have to eat certain procedure. You have to sit under certain procedure. In this way, you have to follow so many regulative principles. That is called yama. And niyama. Niyama means regulative principles. Yama means controlling the senses.
Yama, niyama, then āsana. Then sitting posture. Generally, in these yoga societies in your country, they give some lesson on the sitting posture, and people become captivated that he is practicing yoga. No. First one has to follow regulative principles and control the senses, then practice the sitting postures. Yama, niyama, āsana, prāṇāyāma. And when your sitting posture is correct, then you can exercise breathing. Exercise. Breathing exercise means the nostril which is stopped breathing. You have to press that side and try to breathe from the other side. In this way, breathing exercise. Yama, niyama, āsana, prāṇāyāma. This is called prāṇāyāma.
Then dhāraṇā, meditation. And what is that meditation? That meditation . . . here it is recommended, tad-viceṣṭitam: "meditation on the activities of the Supreme Lord." If the Supreme Lord is impersonal, then where is the question of activities? And how you can concentrate your mind something impersonal? Bhagavad-gītā says that kleśaḥ adhikataras teṣām avyaktāsakta-cetasām (BG 12.5) "Those who are trying to meditate on the impersonal feature, impersonal feature, their process is very troublesome." Kleśo 'dhikataraḥ. Adhikatara means greater.
Any spiritual realization, without painstaking, without accepting some voluntary trouble . . . and nobody can very easily . . . eating, drinking, merrying. No, that will . . . that is not spiritual advancement. One has to accept voluntarily some principles. That is called tapasya. So dhyāna. Dhyāna means meditation. So that dhyāna.
Then dhāraṇā. Dhāraṇā means meditating, then the subject matter will be fixed up in your heart. It will not move. Not that every day I am meditating on some new subject. No. The meditation is viṣṇu-mūrti. Actually those who are yogīs, they meditate on the four-handed viṣṇu-mūrti. Mat-paraḥ. In the Bhagavad-gītā it is said, mat-paraḥ: "unto Me," either Kṛṣṇa or Viṣṇu. That is meditation. Dhyāna, dhāraṇā.
And one, when one is practiced meditating, first beginning from the lotus feet . . . these things are all explained in the Bhāgavata, Śrīmad-Bhāgavata, Bhagavad-gītā. Then gradually, when you are practiced to think of Kṛṣṇa's lotus feet or Viṣṇu's lotus feet, then you proceed—then the thighs, then the waist, then the chest, then the mouth, I mean the, face, then . . . in this way, one after another, one after another, you have to meditate. In this way, when your meditation is fixed up, that is called dhāraṇā. Dhāraṇā. It is not moving. Dhyāna, dhāraṇā.
Then pratyāhāra. Pratyāhāra means that your senses have been withdrawn from material engagement. The example is just like the tortoise. The tortoise can wind up all these parts of the limbs of the body within, immediately. And when it is required, he can expand. So pratyāhāra means that you have to withdraw the sensual activities inside. Then when you withdraw your senses for inside activities, that is Kṛṣṇa consciousness. That is Kṛṣṇa consciousness.
You have to think of always how to satisfy Kṛṣṇa. Hṛṣīkeṇa hṛṣīkeśa-sevanam (CC Madhya 19.170). Therefore hṛṣīka, hṛṣīka means the senses, and hṛṣīkeśa means the master of the senses. Kṛṣṇa is the master of the senses. I am possessing my hand, but actually the owner of the hand is Kṛṣṇa. These things are very nicely explained in Bhagavad-gītā. Mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). Suppose you are writing with your hands. Though your memory must be acting; otherwise you cannot write. If your memory, if your brain, does not act, how you can write? Suppose you are typing. Your memory does not act, then what is the use of this hand or your leg?
Then Bhagavad-gītā says, Kṛṣṇa says, sarvasya cāham hṛdi sanniviṣṭaḥ: "I am sitting in everyone's heart." Mattaḥ smṛtir jñānam: "The knowledge and memory is from Me." Therefore, when Kṛṣṇa gives you memorization, gives you knowledge, then you can write or do something. Therefore this hand is not yours; it is Kṛṣṇa's. And Kṛṣṇa consciousness means to know that "This hand does not belong to me. It is Kṛṣṇa's.
Therefore it must be engaged in Kṛṣṇa's service." Hṛṣīka, "These indriya, the sense," hṛṣīkeṇa, by hṛṣīkeṇa, "by these senses, Hṛṣīkeśa, the master of the sense, should be served." Hṛṣīkeṇa hṛṣīkeśa-sevanam (CC Madhya 19.170), "service." Bhaktir ucyate: "This is bhakti." Bhakti is nothing new or something extraordinary. Simply to know, to be conscious that "All my senses, they belong to Kṛṣṇa."
Just like I am sitting here. These boys who are conducting this New Vrindaban, they have kindly given me this seat. So this is an example. So this seat I am not . . . I am a sannyāsī. This seat does not belong to me, but I am sitting very comfortably, because they have given to me. Similarly, these hand, legs, all these senses, five knowledge-acquiring senses and five active senses, ten kinds of senses, and the mind is in the center—all these senses belong to Kṛṣṇa.
- tat-paratvena nirmalam
- hṛṣīkeṇa hṛṣīkeśa-
- sevanaṁ bhaktir ucyate
- (CC Madhya 19.170)
What is the bhakti, Kṛṣṇa consciousness? That one has to purify the senses. Ahaṁ mameti. Now I am claiming that, "This hand is my hand. This is mine." "This is my. This is I," "This is my. This is . . ." This is the disease. Ahaṁ mameti janasya moho 'yam (SB 5.5.8). What is illusion? Illu . . . this is illusion, "my and mine." Everyone. Everyone is claiming, "It is my body," "It is my wife," "It is my child," "It is my country," "It is my society," My this." My, my, my. And "I." Unless "I," there is no "my."
So ahaṁ mameti, this is the disease. And Kṛṣṇa consciousness is to cure this disease, this cure diseases, to cure this illusion. What is that? When I understand that "I have no existence without Kṛṣṇa. I am part and parcel of Kṛṣṇa. In that sense, I am Kṛṣṇa's," then my . . . that means to understand one's identification. Caitanya Mahāprabhu says, jīvera svarūpa haya nitya-kṛṣṇa-dāsa (CC Madhya 20.108-109). Because I am part and parcel of Kṛṣṇa, then what is my duty? To serve Kṛṣṇa. There is no other duty. Any other duty I manufacture, that is illusion. That is māyā, any duty I manufacture. So under illusion, I am manufacturing duties. This is called conditional life.
So Vyāsadeva is advised that akhila-bandha-muktaye: "People are under illusion, 'I' and 'mine.' So just try to get them liberated from this illusion." This is Vaiṣṇava's duty. Just like Nārada is advising Vyāsadeva; Vyāsadeva is advising his disciple Madhvācārya; he is advising his disciple. This is Vaiṣṇavism. They are not concerned for personal self.
Akhila-bandha-muktaye: "Just try to liberate all these conditioned souls." Just like Lord Jesus Christ. For himself . . . he was son of God. He had nothing to do. God consciousness, he was. He's perfectly . . . he knows everything. But why he was crucified? Because he wanted to work for others. That is Vaiṣṇavism.
Lord Caitanya advises, therefore, yāre dekha tāre kaha kṛṣṇa-upadeśa (CC Madhya 7.128). Kṛṣṇa consciousness means whomever you meet . . . suppose I practice some yoga practice. Suppose I become perfect. So that I make for myself. For myself. But Kṛṣṇa consciousness is so nice . . . just like Vyāsadeva is advised, "For others, just . . ." Kṛṣṇa says in the Bhagavad-gītā, na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ (BG 18.69).
So Nārada advises that, "You do this." What is that? Urukramasya. Each word is meaningful. Urukrama. Uru means uncommon. Uru. Uru means great. And krama. Krama means activities. So who is Urukrama? Urukrama is Kṛṣṇa, God. His activities are uncommon. Just see. This Pacific Ocean is just like in a cup, and it is floating in the sky. Is it not? We see: "Oh, it is vast ocean." But what is the position of this? This vast ocean is in a cup, and it is floating in the sky.
That's all. Just see. This is called urukrama. This is God's activity. Can you float a cup of water in the sky? Is it possible? Let any scientist come and make any arrangement. They have discovered all this gravity of . . . what is called? Gravitation. So many things they have discovered. But let them fly a cup of water in the sky. Is it possible? Is there any scientist?
Therefore wonderful activities means . . . the wonderful actor means Kṛṣṇa, Urukrama. Uru, urukrama . . . just like Vāmanadeva. Vāmanadeva, He asked Bali Mahārāja to give Him land covering His three feet. So he said: "My dear Sir, You are asking from me land. You ask something more. Your feet is so small. What you'll do with these three feet?" No. He said: "Yes, it is all right." So by the one feet, the whole universe became covered, upside. And another feet, the downside. And then there is no place to step the another feet. Therefore it is called urukrama.
Just like Kṛṣṇa. Kṛṣṇa, at the age of seven years, He lifted the Govardhana Hill. Just like the children plucks out a flower like this, He immediately lifted. This is called urukrama, urukrama, uncommon, wonderful. Therefore Kṛṣṇa's name is, another name is, Urukrama.
So here it is stated that tad-viceṣṭitam. Whose? His activities. Whose activities? Urukramasya, "who acts wonderfully." Not that somebody is meditating, his activities should be described. What wonderful things he has done? We are accepting anyone as God, but we do not test what . . . what proof he has given to become God. Here is God: Urukrama. Here is God. We accept Kṛṣṇa as God. He has done from the very childhood uncommon, wonderful activities. We are not fool that we accept somebody, a nonsense having a great beard, and we accept God. No. We must see that he has wonderful activities. What is that wonderful activities? First of all test.
So here it is said, urukramasya. "If you describe the activities of the Supreme Lord, who acts wonderfully, then . . ." Samādhinā. That you can . . . that samādhi, yoga-samādhi. After passing all these stages, when one comes to the samādhi, fixed up—his concentration, meditation, fixed up on Kṛṣṇa and Viṣṇu, that is called samādhi—and in that samādhi, one can become liberated simply by thinking of the activities of the Lord. How it is so? It is described in the Bhagavad-gītā that:
- janma karma me divyaṁ
- yo jānāti tattvataḥ
- tyaktvā dehaṁ punar janma
- naiti mām eti kaunteya
- (BG 4.9)
"My dear son of Kuntī, Arjuna, if somebody knows actually what are My activities, then simply by knowing what are My activities, he becomes liberated." Just see how Bhagavad-gītā and Bhāgavata is working. What is said by . . . this is called paramparā system, that the . . . what is spoken in the Bhagavad-gītā by the Lord Himself is here also confirmed by Nārada. You don't find any contradiction. In the Bhagavad-gītā . . . just like Kṛṣṇa says in the Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66).
And what we are saying? That, "You give up everything. Just become Kṛṣṇa conscious." The same thing. Therefore it is for liberation. What was spoken by God Himself directly, the same thing is spoken by Nārada, and same thing we are speaking also. So these are the points how one can spiritually make advance.
- urukramasya akhila-bandha-muktaye
- samādhinā anusmara tad-viceṣṭitam
- (SB 1.5.13)
Tad-viceṣṭitam means "His activities." Kṛṣṇa also says, janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā deham (BG 4.9). And Caitanya Mahāprabhu says that yei kṛṣṇa-tattva-vettā, sei guru haya (CC Madhya 8.128) "Anyone who understands factually what are the activities of Kṛṣṇa, what is Kṛṣṇa, he is spiritual master." He is spiritual . . . therefore Vyāsadeva . . . Nārada is spiritual master, Vyāsadeva is spiritual master, or anyone who knows by following their footprints, he is also spiritual master. Caitanya Mahāprabhu says, yei kṛṣṇa-tattva-vettā, sei guru haya (CC Madhya 8.128). And one who knows kṛṣṇa-tattva, he becomes immediately liberated. Because it is said here, akhila-bandha-muktaye, "liberated from all conditions of material nature."
So a spiritual master means one who knows Kṛṣṇa. And as soon as one knows Kṛṣṇa, he's liberated. Therefore a spiritual master is liberated. Or a spiritual master or anyone who knows kṛṣṇa-tattva, he immediately liberated. Akhila-bandha-muktaye. Samādhinā, that, "This has to be meditated." Anusmara. This another word, anusmara. Anusmara means you don't manufacture your meditation.
You try to follow the footprints who have had actually meditated. So then your meditation will be . . . not that you manufacture some process of meditation and you get perfection. No, anusmara. And again he says . . . what is the subject matter of meditation? Tad-viceṣṭitam, the activities of the Lord. So if we simply remember how Kṛṣṇa is teaching Arjuna, what He is speaking, and how Arjuna is receiving, that is meditation. That is meditation.
Just like Caitanya Mahāprabhu approved one brahmin. He was illiterate. He could not know what is the Sanskrit alphabet or character, what to speak of reading. But when he was initiated, his spiritual master said: "You read daily so many chapters of Bhagavad-gītā." The spiritual master knew that he is illiterate. And he also knew that "I am illiterate. I cannot know what is alphabet, Sanskrit." Still, the order of spiritual master, that is . . . this is discipleship.
"All right, my spiritual master, I shall try to read." So how he was reading? He, he took the book, and he was seeing the book, and "Ohhhh," like . . . that's all. His friends, who knew that this man is illiterate, and what he is reading, "Mr. Such-and-such, how you are reading?" Criticizing. He was silent, because he knew that "I am illiterate. My friends are criticizing. That's all right. What can I do?"
Then Caitanya Mahāprabhu saw that these things are going on in the Raṅganātha temple. But He saw that, "This brahmin is very gentle and grave, and he's handling the book. That's all." So He inquired, "My dear brahmin, what you are reading?" He said . . . he could understand that, "He's not criticizing. He's a, mean, a great man." So he said: "Sir, what can I say? My spiritual master asked me to read every day Bhagavad-gītā, so many chapters, but I am illiterate. I cannot read. Therefore I have taken the book, simply seeing. That's all. What can I do?" "But I see you are sometimes crying. You must be reading. Otherwise, how you are feeling and you are crying?" "Yes, I am feeling. That's a fact." "How, what is that?"
"Now, as soon as I take this book, Bhagavad-gītā, the picture of Kṛṣṇa and Arjuna comes before me. I see that both Kṛṣṇa and Arjuna are sitting on the chariot, and Kṛṣṇa is instructing Bhagavad-gītā. So I am appreciating how Lord is kind, that He has accepted the charioteer, to become a charioteer of His devotee. He's so kind. So when I feel this, that 'Kṛṣṇa is so kind that He become the servant of His servant,' that feeling gives me some ecstasy, and I cry." Caitanya Mahāprabhu immediately embraced him, "Your Bhagavad-gītā reading is perfect."
Prabhupāda: Yes. So this is the thing, tad-viceṣṭitam. He's simply thinking of the activities of Kṛṣṇa and Arjuna. That's all. That is perfect reading of Bhagavad-gītā. It does not require to read Bhagavad-gītā by your academic education. If you simply hear from the authoritative source the instruction of Bhagavad-gītā, and if you simply meditate upon that speech, that instruction, "Oh, Kṛṣṇa instructed like this. Arjuna received like this. He questioned like this. He answered like this," that is meditation, perfect meditation, and you become liberated. Tad-viceṣṭitam. It is not very difficult job. Simply you have to receive.
Therefore satya-śravāḥ, śuci-śravāḥ. Śuci-śravāḥ. You have to hear from the pure source, give aural reception, and think of it, meditate upon it. Simply by doing this, you are liberated. These are not bluff. Here is the evidence. Simply receive the message from the right source and contemplate and meditate upon that instruction—you are liberated. Chanting and hearing. Hearing and . . . śravaṇaṁ kīrtanam (SB 7.5.23). First hearing, then chanting. Hear from the right source and discuss amongst yourselves, iṣṭagoṣṭhi. Then the perfection.
So, samādhinā anusmara tad-viceṣṭitam, śuci, śuddhyā, śravā, yaśa, satye rataḥ dhṛtāni ghṛtāni yasya bhavān, evaṁ mahā-guṇas tāvad atha urukramasya vidhitaṁ ceṣṭitaṁ līlā samādhinā citta, cittaika, aikāgrena. This samādhi . . . samādhi does not mean something artificial. Here Śrīdhara Swami says, citta aikāgrena. Citta means your mind, or heart, completely absorbed in Kṛṣṇa thought. That means Kṛṣṇa consciousness. That is samādhi. Citta aikāgrena. Ekāgra, without diverting your heart and mind to any other business, if you simply be engaged twenty-four hours in Kṛṣṇa's activities, that is samādhi. That is samādhi.
So by yoga process, one has to come to this platform of samādhi. That is the perfection of yoga. And this Kṛṣṇa consciousness is directly that stage. Therefore it is the perfect yoga system. One has to come to that stage, samādhi. And samādhi means without any diversion you have to think always of Kṛṣṇa. So even a . . . just like this man, this brahmin. He was simply . . . he was illiterate. He did not know what is Bhagavad-gītā's character, what is written there. But there is samādhi. He was thinking of "Kṛṣṇa and Arjuna, Kṛṣṇa and Arjuna, how they are talking, how they are sitting, how the chariot is going, how Kṛṣṇa is nice." This is thinking. That is samādhi.
Samādhi is not an artificial thing, by pressing your nose, or this or . . . that is . . . these things are recommended for the third-class men, who cannot concentrate his mind in Kṛṣṇa, for the fourth-class, third-class men. It is not for the first-class man. A first-class man is automatically Kṛṣṇa conscious. So these things are to be studied very minutely and understood; then the things are very easy. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam (SB 7.5.23).
Now, the samādhi, samādhinā. Śrīdhara . . . we have to take the comments of authorities, that here you see samādhinā citta aikāgrena. Actually, that is samādhi. Now, these sitting posture, these breathing exercise, controlling the senses and mind—everything means that you have to make your mind so nice that it will never deviate from Kṛṣṇa. So these are different types of exercise.
Just like by exercise you can make your circulation of the blood nicely, you keep yourself healthy, similarly, the all these yogic process means to come to the stage of samādhi. Samādhi. And that is said also in the authoritative yogic literature. But what is that samādhi? Samādhi means not to deviate. The mind should always be absorbed in Kṛṣṇa thought, without any deviation.
So anyone who is chanting Hare Kṛṣṇa, he is in samādhi. Anyone who is cooking for Kṛṣṇa, he is in samādhi. Anyones who is typing for Kṛṣṇa, he is in samādhi. Anyone who is working in the field for Kṛṣṇa, he is in samādhi. Because his consciousness is that "I am doing here for satisfaction of Kṛṣṇa." Ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). Anuśīlanam: cultivation of Kṛṣṇa knowledge favorably, not unfavorably. Then it is perfection. Bhaktir uttamā. Ānukūlyena. Anyābhilaṣitā-śūnyam (Brs. 1.1.11).
When you cook, if you think, "Oh, this nice thing is being cooked. I shall eat it very nicely," then it is not Kṛṣṇa. But while cooking, if you think, "Let me do it very nicely so that Kṛṣṇa will taste it," it is Kṛṣṇa consciousness. The same thing. Activities is the same, but the consciousness is different. That is samādhi.
So samādhi is not very extraordinary thing. One has to become simply serious and sincere to Kṛṣṇa. Then he is in samādhi. That is confirmed in the Bhagavad-gītā:
- yoginām api sarveṣāṁ
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
"Anyone who is always thinking of Me within his heart and is engaged in My service, he's first-class yogī." So any person who is engaged in Kṛṣṇa consciousness, who's acting simply for Kṛṣṇa twenty-four hours, he's in samādhi. Samādhinā tad . . . anusmara tad-viceṣṭitam (SB 1.5.13). Anusmara, "That meditation should not be manufactured by you, but under the direction of the representative of Kṛṣṇa." Therefore it is called anusmara.
Cittaga . . . akhilasya bandhasya muktaye. Then again, Śrīdhara Svāmī says that, "This process is for giving liberation from all kinds of material bondage." Akhilasya bandhasya muktaye tam anusmara smṛtya varṇayata. And again Śrīdhara Svāmī gives note herewith that, "Not only you meditate, but you preach. That will help your meditation." Just like I am speaking to you. I am meditating simultaneously. Unless I remember, how can I speak to you?
Unless my attention is concentrated without any diversion in Kṛṣṇa subject matter, how can I speak to you? So that is also samādhi. Don't think that one who is simply sitting, he is in samādhi. One who is preaching, he's also in samādhi, because he's thinking of Kṛṣṇa. Otherwise, how he can talk of Kṛṣṇa if he does not think of Kṛṣṇa? Śrīdhara Swami gives . . . Tam anusmara smṛtya varṇayata. Varṇayata means "describe also," "preach." Ity artha. Etac ca vakhyantaram iti madhyama-puruṣa-prayogaḥ.
So this preaching, śravaṇaṁ kīrtanam (SB 7.5.23), simply hearing of Kṛṣṇa and chanting of Kṛṣṇa, preaching of Kṛṣṇa, is samādhi. And this will make one liberated, akhila-bandha-muktaye, from all kinds of bondage, material bondage.
Thank you very much.
(break) . . . liberation, oh, she is canvassing me, "Will you kindly take my service?" Muktiḥ mukulitāñjali sevate asmān. We are devotees of Kṛṣṇa, oh, mukti is standing on my door and just trying to . . . begging, "May I serve you? May I serve you? What can I do for you? What can I do for you?" Muktiḥ mukulitāñjali means the folded hand. Mukti is serving us always in folded hands. We are not very much anxious for mukti, or liberation. Liberation is at our door.
That means Kṛṣṇa . . . a bhakta, Kṛṣṇa devotee, Kṛṣṇa conscious, is already liberated. Liberated is very . . . just like if a person is M.A., that means he has already passed all other examinations. Muktiḥ mukulitāñjali sevate asmān. This Kṛṣṇa consciousness is so nice. Try to understand and preach. Just like Śrīdhara Mahārāja: varṇaya, smṛtya varṇaya ity arataḥ. Don't simply be satisfied that you are simply thinking, but try to preach. That will make your life sublime. Go on. (cut) (end)