680702 - Lecture SB 07.09.08 - Montreal
- brahmādayaḥ sura-ganā munayo 'tha siddhāḥ
- sattvaikatāna-gatayo vacasāṁ pravāhaiḥ
- nārādhituṁ puru-guṇair adhunāpi pipruḥ
- kiṁ toṣṭum arhati sa me harir ugra-jāteḥ
- (SB 7.9.8)
This is Prahlāda Mahārāja praying. Prayers of Prahlāda Mahārāja is very important, most glorious prayer of Prahlāda Mahārāja. This is after the death of his father, Hiraṇyakaśipu. When Lord Nṛsiṁha appeared, half lion, half man, with terrible sounds, very gigantic form, and within a second He finished that gigantic demon Hiraṇyakaśipu, the whole world became afraid. Even Lakṣmījī, constant companion of Lord Viṣṇu, she also became afraid. When all the demigods assembled there—Lord Śiva, Lord Brahmā and Indra, and many other denizens of higher planets—they came to see why the Lord is so angry, and they tried to pacify Him. But He was still roaring just like a lion.
He was roaring because he could not tolerate that "My devotee has been so much tortured, this little boy, five years old. Simply for the reason that he is Kṛṣṇa conscious, only for this fault, this rascal has tortured him so much." So everyone was afraid. Nobody could pacify Him. At that time Brahmā—he is the supreme living entity of this universe—so intelligently, he pushed forward Prahlāda Mahārāja, "My dear boy, you just try to pacify your Lord, because the Lord has appeared to protect you, for you only. So we could not pacify Him. I think if you go forward and pray and pacify the Lord, He may agree." That is a fact.
So Prahlāda Mahārāja, he was not afraid. That will be explained in these verses, that when Lord asked him, "My dear Prahlāda, are you afraid by seeing My these features?" he replied: "My dear Lord, I am not at all afraid, but I am afraid of this material existence." That is very nice explanation; we shall come. Now, he says humbly . . . vaiṣṇava is always humble. He did not think that "Oh, all other demigods failed to pacify the Lord. Now it is my turn, so how great I am, that I am superseding all these great demigods."
So this is the Vaiṣṇava devotee's temperament: humble and meek. They, although they are always in the exalted position, they never advertise that "I am in exalted position." He is never puffed up. As you have read it, the author of Caitanya-caritāmṛta, such a great devotee, who could produce in his ripe old age such nice transcendental literature, which is certified by my Guru Mahārāja as the postgraduate study of the devotees.
So Bhagavad-gītā is the study for the neophytes, those who are entering, those who are trying to understand the science of God, for them. That means it is primary study. And after studying Bhagavad-gītā, just like the boys, after passing the school final examination, they are allowed to enter into the degree college, similarly, one who has understood Bhagavad-gītā very nicely and taken up the instruction, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), such person is eligible to enter into the study of Śrīmad-Bhāgavatam.
He accepts Kṛṣṇa as the Supreme Personality of Godhead. This is a preliminary qualification.
The beginning of devotional service is to accept Kṛṣṇa as the Supreme. In the Caitanya-caritāmṛta it is also said that what is the beginning of devotional life. He has explained that śraddhā. Devotion means . . . the Sanskrit word is śraddhā: devotion, affection, affinity, attachment. So . . . or faith. The faith word is generally understood. So what sort of faith? There are different kinds of faith. But Caitanya-caritāmṛta kar, Kṛṣṇa dāsa Kavirāja Gosvāmī, he says that strong faith, not ordinary faith. Strong faith.
What sort of strong faith? He has explained, śraddhā śābde viśvāsa sudṛḍha niścaya (CC Madhya 22.62).
So faith means unflinching faith without any deviation, with full understanding. What is that understanding? Kṛṣṇe bhakti kaile sarva-karma kṛta haya: "One who engages himself in the devotional service of the Supreme Lord, Kṛṣṇa, it is to be understood that he has finished all activities of auspicity." That means he has already finished or passed the examination of pious activities. Kṛṣṇe bhakti kaile sarva-karma kṛta haya. This is the beginning.
Unless one takes it firmly that, "Kṛṣṇa is the Supreme Personality of Godhead . . ." And if anyone is engaged in the transcendental loving service of Kṛṣṇa, then it is to be understood that he has done all pious activities. This is this faith, this kind of faith, unflinching faith. When we have got this unflinching faith, that is the beginning of Bhāgavata life. Bhāgavata life means devotional life, direct connection with the Supreme God. That is Bhāgavata life.
So after one has got this unflinching faith, that "Simply by serving Lord Kṛṣṇa, all religious activities or all pious activities are done," that faith is the last word of Bhagavad-gītā. Bhagavad-gītā is explained to Arjuna in so many ways. But ultimately, he comes to the point to Him Himself. When He explains yoga system, He explains nicely the process, how to execute yoga performances, the sitting posture, the breathing posture and eating and sitting and place. Everything explained nicely. But at the end He says that:
- yoginām api sarveṣāṁ
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
"Of all the yogīs, one who is always thinking of Me, Kṛṣṇa, within his heart, he is first-class yogī."
Similarly, when He explains about jñāna system, or philosophical speculation, He summarizes at the end, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19): "After many, many births of philosophical speculation, when the learned scholar or philosopher comes to this point . . ." What is that point? Vāsudevaḥ sarvam iti. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19), "After many, many births' philosophical speculation, when one actually becomes scholar or wise, he surrenders unto Vāsudeva, the Supreme Personality of Godhead." Why? Vāsudeva sarvam iti: "Because He is everything." This is the end of knowledge, when one understands that Vāsudeva is everything.
Similarly, yoga-pantha, the process of yoga, the process of jñāna and the process of karma, fruitive activity. What is that? He summarizes in the Bhagavad-gītā, yat karoṣi yad juhoṣi yad aśnāsi yat tapasyasi kuruṣva tad mad-arpaṇam (BG 9.27). There are different kinds of activities. So Kṛṣṇa says: "Whatever you do, it doesn't matter." If somebody says that, "I am a businessman," that's all right. "What is to be done?" "Now, you do business to your best capacity, but the profit give to Me. The profit is Mine." If you agree, then simply by doing business you become a great devotee.
The same example: just like Arjuna. He is a fighter. So how he became so great devotee? By fighting. By fighting for whom? For Kṛṣṇa. "No. He fought for getting the kingdom." No, he did not fight for getting the kingdom. He said, "Better I shall forego. I don't want this kingdom by fighting with my relatives and . . ." He was very good man, but he agreed to fight for Kṛṣṇa. He changed his decision.
Similarly, any work, if you do for Kṛṣṇa, that is bhakti. Don't think that bhakti means simply chanting Hare Kṛṣṇa and sitting down in one place. No. Bhakti means all kinds of activities. God is all-pervading; therefore bhakti is also all-pervading. From all spheres of life the devotional service can be done.
So these things are taught: those who are attached to work, for them; those who are attached to philosophy, for them; those who are attached to yoga system, for them; and those who are devotees, for them it is certainly. So from all angles of vision, when one comes to the point that kṛṣṇe bhakti kaile sarva-karma kṛta haya (CC Madhya 22.62), if one is engaged in the transcendental loving service of Kṛṣṇa, then everything is perfect. That is the conclusion of Bhāgavata. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13).
You . . . how you can test that the particular engagement in which you are occupied, whether it is successful or not? How it is to be tested? The Bhāgavata gives you the formula. What is that, the formula? Now, saṁsiddhir hari-toṣaṇam (SB 1.2.13). You just try to see whether by your work Kṛṣṇa, the Supreme Lord, has become satisfied. If you see that He is satisfied, then whatever work you are doing, either you are philosopher or a businessman or a scientist or anything, politician—there are so many occupational duties—but you have to test whether that is giving you real perfection. That test is that you have to see whether by your activity the Supreme Lord is satisfied. Then . . .
This is a great science. This is Kṛṣṇa consciousness science. Simply . . . therefore we have to take shelter of an expert. Just like a student goes to a school, and he works on exercises and he puts before the teacher, and if the teacher says, "Yes, it is good," then he is successful; similarly, tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12), you have to approach to a guru, or representative of Kṛṣṇa, and if he says: "It is all right," then you know that Kṛṣṇa is satisfied. Yasya prasādād bhagavat-prasādaḥ. You have to approach such a person whose certificate will ensure that Kṛṣṇa will be satisfied. You have to find out such person. Then your life is successful. So that will also . . . you will get according to your sincerity of purpose, because Kṛṣṇa is within you.
So after understanding Bhagavad-gītā, if one becomes faithful that, "I shall devote my life for service of Kṛṣṇa," then he is eligible to enter into the study of Śrīmad-Bhāgavatam. That means Śrīmad-Bhāgavatam begins from the point where Bhagavad-gītā ends. Bhagavad-gītā ends at the point, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). One has to surrender fully unto Kṛṣṇa, giving up all other engagements. Always remember, all other engagement means not that you have to give up. You . . . try to understand that Kṛṣṇa said that "You give up everything and surrender unto Me." So that does not mean that Arjuna gave up his fighting capacity. Rather, he took to fighting more vigorously.
So "give up all other engagement" means don't take the fruit of your engagement. Give up. Just sacrifice the fruit of the engagement. That is to be given to Kṛṣṇa. This is surrender. Just like a good boy surrendered to his father means whatever he earns, the money, at the end of month he puts in the hand of the father: "Oh, this is my month's earnings"; similarly, we have to sacrifice the fruits of our labor to Kṛṣṇa. This is the beginning of Kṛṣṇa consciousness.
And to develop that Kṛṣṇa consciousness, just like when you have passed preliminary examination in the school, then you have to further enlightenment, further progress of advancement of education, you enter into the college, degree college, similarly, after finishing or understanding Bhagavad-gītā very nicely, if you are convinced about Kṛṣṇa, then study Bhagavad-gītā (Bhāgavatam), where the beginning is: namo bhagavate vaṣudeva. Vyāsadeva begins by surrendering himself to Bhagavān, Kṛṣṇa. Bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya janmādy asya yataḥ (SB 1.1.1). He is the origin of everything. Then Bhāgavata begins. And one who has understood Bhāgavata, or he has made his relationship well established with Kṛṣṇa and is functioning in that relationship, then he is passed on the subject matter of Bhāgavata, and then you begin Caitanya-caritāmṛta. That is postgraduate study. After getting your degrees, as you try for your Ph.D. or M.A., similarly, Caitanya-caritāmṛta is like that, postgraduate study. And the author of the Caitanya-caritāmṛta, he places himself that "I am lower than the worm in the stool." Just see how humble.
This is the nature of Vaiṣṇava. That is not artificial he says. Every Vaiṣṇava thinks himself as very insignificant. Actually, every one of us is very insignificant in comparison to the Supreme Lord. What we are? Nothing. But if we establish our loving relationship, which is already there, then we will become the greatest. By relationship with the greatest, we become the greatest.
So artificially if we become puffed up, "I am God," we shall always remain in the position of a dog. We shall never be God. But actually if we feel ourself humble and meek servant of God, then we become more than God. Kṛṣṇa is so kind that He treats His devotees more honorable than Himself. And He recommends to the devotees that mad-bhakta-pūjābhyadhikā (SB 11.19.21), "My dear devotees, take it for granted that if you worship My devotees, that is more than My devotional service." Kṛṣṇa recommends, and actually that is the fact, that Kṛṣṇa is more pleased.
Just like . . . it is very natural. Just like one gentleman, he has got a little child, and if you try to please that little child, that gentleman automatically becomes pleased. You can please the child with two-cent-worth lozenges, and if the child is laughing and very pleased, his father immediately becomes pleased. But if you want to please the father, you will require at least two hundred dollars. So you can finish two hundred dollars' business with two cent.
Similarly, devotees are so nice that if you give him anything . . . Kṛṣṇa . . . Kṛṣṇa is also so nice that He will be pleased with anything offered. You offer little water, little flower, little . . . and devotees are still . . . (indistinct) . . . If you simply offer a devotee little sweet words, oh, he is very pleased. You see? That is the nature of devotee. Devotee does not want anything from you. They simply want that you . . . Bhaktivinoda Ṭhākura, he says . . . he has got a nice song, that "If you simply chant Hare Kṛṣṇa, oh, I become sold to you." Nityānanda Prabhu also said like that.
So to please a devotee is very nice. Therefore our process is to take shelter of a devotee. Directly we don't approach Kṛṣṇa. Gopī-bhartur pāda-kamalayor dāsa-dāsanudāsa (CC Madhya 13.80). Therefore in Vṛndāvana you will see everyone is praising Rādhārāṇī, because Rādhārāṇī is very quickly pleased. And as soon as Rādhārāṇī is pleased, Kṛṣṇa is automatically pleased. This is the process.
So Prahlāda Mahārāja, although he is such a great devotee, he says that kiṁ toṣṭum arhati sa me harir ugra-jāteḥ: "Oh, I am born of a father, demon." So naturally everyone presents himself in relationship with father. If your father is American, then you say, "I am American." If my father is Indian, I will say, "I am Indian." Similarly, he is born of a demon father, so he is presenting himself that "I am a demon. I am born of a demon father." Ugra-jāteḥ. Ugra-jāteḥ means . . . Ugra means violent. Demons are always violent.
So "I am born of a violent father. How can I please the Lord? The . . . Brahmā, Lord Śiva, and so many other demigods, they have failed to please, to pacify the Lord in His angry mood, and I am born a demon, or born of a demon father. So my position is so lower." Kiṁ toṣṭum arhati: "How can I please the Lord?" Ugra-jāteḥ. Brahmādayaḥ sura-gaṇāḥ: "Where demigods like Brahmā, munayo, great sages, and siddha . . ." Siddhas, they are the particular citizen of Siddhaloka. They are called siddhas.
There is a planet which is called Siddhaloka. There is description in the Śrīmad-Bhāgavatam of the Siddhaloka in the Second Canto. Siddhaloka is a planet where the inhabitants can fly in the air without any machine, without any aeroplane. Just like bird can fly in the air without any machine, so the denizens of Siddhaloka, they can also fly in the air without any machine, without any aeroplane, and they can go from one planet to another. They are called siddhas. Siddha means they have got eight kinds of perfection.
The yoga system, those who are practicing yoga, their ultimate goal is to achieve eight kinds of perfection, not that simply exercising, finish. Actual yoga system means to attain eight kinds of perfection. What is that eight kinds of perfection? Oh, he can become the smaller than the smallest. I have several times explained: A perfect yogī, if you put him in lock-up, he will come out. He will become the smaller than the smallest and come out from the lock-up. I have seen it. So he can become greater than the greatest, smaller than the smallest, greater . . . aṇimā, laghimā. Prāpti: he can get anything whatever he likes, immediately. Prāpti, siddhi, prākāmya, īśīta, maśīta. There are so many kinds of yogic perfections.
So these siddhas, they can travel from one place to another, even ordinary yogīs, those who have perfected. They take bath in the morning in four different pilgrimages in India. That means thousands of thousands miles away, and they finish it within one hour. They go and take bath, again come back. So these are yogic perfection. They are called siddhas.
So all the denizens of that particular planet, they are siddhas. Siddhas means they have got all these perfection of yoga practice. So they were also present, offering prayers; Brahmā was present, Lord Śiva was present, and great sages were present. All of them tried to pacify. And how they wanted to pacify? Sattvaikatāna-gatayo vacasāṁ pravāhaiḥ: they were very great, learned men. Immediately they began to compose in Sanskrit verses so many nice prayers, and they were all full of goodness, modes of goodness.
Sattvaikatāna-vacasāṁ pravāhaiḥ. Pravāhaiḥ means they prayed in such a fluent way, just like the river flows down without any check. That is the learned man. Just like a learned man will speak fluently for hours together, similarly, they were so learned scholar that they composed prayers in Sanskrit so nicely and began to speak just like flow of water.
So he says, sattvaikatāna-gatayo vacasāṁ nārādhituṁ: "Still, they could not pacify the Lord." Nārādhituṁ. Puru-guṇair adhunāpi pipruḥ: "Still, the Lord is not pacified. Still." Kiṁ toṣṭum arhati: "Then what can I do?" Where . . . there is an English word, "Where angels fail, the fools rush in." So "I am so lower. I am born of an atheistic father, demon. How can I please the Lord?" So this is the position.
So now how he will please the Lord we shall discuss in the next meeting. Thank you. (devotees offer obeisances)
So any question? (break)
Devotee: Could you say that prayer again of Śrīla Bhaktivinoda Ṭhākura, "You chant Hare Kṛṣṇa . . ."? I couldn't understand that.
Prabhupāda: Oh. Bhaktivinoda Ṭhākura is . . . has composed a song that he is going all around the city begging alms. So he says that "I don't want anything from you. Simply you chant Hare Kṛṣṇa, and that will be sufficient." So we can do also, following the footprints of Bhaktivinoda Ṭhākura, Nityānanda Prabhu. Āmāre kiniyā laha, laha gaurāṅgera nama re . . . Nityānanda Prabhu also said like that that you simply purchase Me by chanting Hare Kṛṣṇa. This is the price. That's all.
Guest: You mentioned these miracles. The only miracle . . . (indistinct) . . . a yogī who has gone beyond the material encagement. That is what the yogī is trying, is striving, to do, trying to go beyond the material nature. When one mentions miracles, it is surely a proof that he has actually transcended this material nature.
Guest: But why . . . why are they trying to transcend material . . . transcend material nature? Who is doing these miracles? Or why try to do . . . (indistinct) . . .? Why should human beings try to do . . . (indistinct) . . .?
Prabhupāda: No. The yoga practice is like that. It is very good that "Why we should bother ourself with such things?" That is the opinion of the devotees. The devotee, they do not want any such miracles to perform or to make some jugglery to the people. They are satisfied with the service of the Lord. So that is the position of the devotee. But generally, the yogīs, they want such things.
There are many instances of great yogīs in the Śrīmad-Bhāgavatam, just like Durvāsā Muni. He wanted to show his power to Ambarīṣa Mahārāja. That's a very nice story. I shall narrate next meeting. The yogīs, everyone, yogīs . . . yoga practice is, therefore, it is more or less material achievement. Because when they are powerful to show some miracles and people become captivated, "Oh, he is performing such miracle thing."
In Benares, in India, there was a yogī, his business was anyone who will go there, he immediately produced two or four rasagullās and offer him. And many hundreds and thousands of educated men became his disciple simply for the matter rasagullā, which is only four annas–worth.
So people want to see this jugglery. And those who want following some or some material achievement, they want to show . . . actually, it is a fact. Suppose if I could manufacture rasagullā by some mantra, Hare Kṛṣṇa mantra, oh, thousands of people will come immediately. You see? People want to see, and those persons who want to have a cheap following, they want to show such jugglery. But a devotee is not of that mentality. They will simply . . . humble servant. They are satisfied by serving the Lord. That is devotee's position.
So your statement, that "Why one should bother with these things?" that's a very nice proposal. Why? There is no necessity. Suppose if I can manufacture some rasagullā, what is the worth of this rasagullā? Oh, we can, if we spend ten cents, we can make it. So why shall I waste my energy for manufacturing rasagullā in the yoga system? Actually, therefore, Kṛṣṇa says that the perfection of, real perfection of yoga, the first-class yogī is he who is always thinking of Kṛṣṇa. That is first class. He is recommended.
- yoginām api sarveṣāṁ
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
"The first-class yogī is he who is always . . ." He never says that first-class yogī is he who can show this jugglery. No. That is not recommended.
Actually . . . and the yoga practice begins, samādhi. Real yoga practice, after controlling the senses, the next stage is samādhi, concentrate the mind, focus the mind on Viṣṇu always. Always thinking of Viṣṇu, always seeing Viṣṇu within himself. That is yoga practice. But by such practice, automatically one gains such powerful things, and when one gains such powerful power, they want to exhibit to get following for material achievements. But that is not the purpose of yoga. Yoga means to realize the Supreme Personality of Godhead and ultimately reach in His kingdom. That is the real purpose of yoga. (break)
Devotee (1): When they perform these miracles . . . (indistinct) . . . that is with their material body? Their material body performs?
Prabhupāda: Yes. Yes?
Woman devotee: Why do you say that Jesus Christ performed so many miracles when he made . . . he changed . . . (indistinct) . . . bread, fishes . . . (indistinct) . . . and you never say that Kṛṣṇa performed any miracles. When Kṛṣṇa lifted up Govardhana Hill, nobody said that was a miracle. But when Jesus Christ made so much food, they say it's a miracle. Why is that?
Prabhupāda: The difference is that in Vṛndāvana they are pure devotees. They knew that "Oh, this is not a miracle for Kṛṣṇa. Kṛṣṇa can do anything and everything." So they were not surprised. If I lift one mountain, you will be surprised, because you know that "Swāmījī is man. How he is lifting?" But they know that Kṛṣṇa is all-powerful. (chuckles) So there was no surprise. It is just like natural work. They were so much affectionate to Kṛṣṇa that . . . He was not only lifting; every day He was doing so much great performances.
And His boyfriends, they will come home, and they will narrate the story to their mothers, "Oh, Mother, today Kṛṣṇa performed like this. There was a great demon, and He killed him immediately." And the mother will say, "Oh, Kṛṣṇa did that? He is very nice boy, very nice." (laughter) Because they were so affectionate to Kṛṣṇa, they always think, "Everything is possible for Kṛṣṇa. Kṛṣṇa is so nice. Kṛṣṇa is so great." That is their idea. So that is not miracle. That is ordinary thing for us.
Just like Yaśodā. Kṛṣṇa's friends complained, "Mother Yaśodā, Kṛṣṇa has eaten earth. You gave Him sweetmeat, but He was not eating sweetmeat." You know, the boys, they complain each other and again make friends. So Yaśodā was . . ."Oh, Kṛṣṇa, I gave You sweetmeats. You are eating earth?" "No, Mother. I have not eaten. They are telling false." And they were still, "Yes. We have seen, Mother, He has eaten."
Then Mother asked Him, "Oh, show Your face. Open Your mouth. I want to see." So He opened His mouth, and he (she) saw all the universe within His mouth—not only earth, the whole planets, sun and moon, and everything, within His mouth. Then she thought, "Oh, what I have seen? All right. Don't do it." That's all. (laughter) She is not at all surprised. She thought that "I saw something. Maybe I wrong or right. All right. Don't do it." That's all.
So they were so much affectionate to Kṛṣṇa that Kṛṣṇa's this jugglery could not enchant them. (chuckles) You see? Therefore Kṛṣṇa said to the gopīs that "Your love is so pure that it is not possible for Me to repay." Kṛṣṇa is declaring insolvent to pay their debt. "You be satisfied with your love only. I cannot repay." That is the position of Kṛṣṇa. Kṛṣṇa and the residents of Vṛndāvana so affectionately connected that there is no such conception that, "Kṛṣṇa is God. Kṛṣṇa can play wonderful things." They simply love Kṛṣṇa. And out of love they forget everything: "All right. That's all right. That's all right." So that ecstasy of love is only possible in Vṛndāvana. (break)
Pradyumna: Is there a difference in the quality of service between a person who is . . . just accepts outright Kṛṣṇa, service to Kṛṣṇa, and one who wants to scrutinize and inquire more and more about it, between someone who just accepts, "That's it, this and this," and someone who inquires more and more?
Prabhupāda: One who loves Kṛṣṇa without inquiry, that is nice position. To inquire about Kṛṣṇa is knowledge. And pure devotion is transcendental to knowledge. Love does not depend on the greatness. If a boy loves a girl or the girl loves a boy, even in this material field, it does not depend on the greatness of the boy. Of course, here everything is on material consideration. But actual love is without any consideration, what He is or what she is. That is real love. That is the perfectional stage of love: without inquiring how great He is or what He is. But for the neophytes it is necessary to know about Kṛṣṇa. Because we have no love, so if we understand that Kṛṣṇa is so great, then gradually we can love Him.
Our position is different, because when . . . therefore Caitanya-caritāmṛta, it is said that siddhānta boliya citte na kara ālasa (CC Adi 2.117). "Try to understand about Kṛṣṇa." Just like Kṛṣṇa is explaining in Bhagavad-gītā that, "I am this amongst the trees. I am this. I am this planet. Amongst this, I am this. I am this." So just to impress upon the neophyte devotee about the greatness . . . and those who are advanced devotee, they do not want to see whether Kṛṣṇa is great or small. They simply love Him. That's all. That is pure love. In Vṛndāvana, at least these gopīs, they never saw Kṛṣṇa's any jugglery or any greatness. But they still love, pure love. Pure love means:
- ānukūlyena kṛṣṇānu
- śīlanaṁ bhaktir uttamā
- (Brs. 1.1.11)
Without any cultivation of knowledge, without any activities of fruitive action, without any desire, simply to love Kṛṣṇa in order to please Him—that is the highest perfectional stage of devotion. There is no consideration, "Whether Kṛṣṇa is God or not. Whether we are getting benefit or not." "Simply we love Kṛṣṇa." That is the perfectional stage.
Prabhupāda: This is the highest stage. The stage of the gopīs or the cowherds boy playing with Kṛṣṇa, oh, they are kṛta-punya-puñjāḥ. Many, many lives they have undergone many types of sacrifices, austerities, penances, and then they have come to that stage. That stage is not ordinary stage. In the Śrīmad-Bhāgavatam Śukadeva Gosvāmī says:
- itthaṁ satāṁ brahma-sukhānubhūtya
- dāsyaṁ gatānāṁ para-daivatena
- māyāśritānāṁ nara-dārakeṇa
- sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ
- (SB 10.12.11)
He is describing when Kṛṣṇa was playing with His cowherds boy. So he is describing that "These cowherds boy—who are they? They are living entities who have amassed volumes and volumes of pious activities." Kṛta-puṇya-puñjāḥ. "After many, many lives, just like bank balance increases, similarly, one who has increased the balance of pious activities for many, many thousands of lives, oh, such persons are now playing with Kṛṣṇa.
They have taken the body of these cowherds boy, transcendental, spiritual body, and just they are playing with Kṛṣṇa. And who is Kṛṣṇa?" Itthaṁ satāṁ brahma-sukhānubhūtya: "The great saints and sages who are trying to understand the Supreme Brahman, here is Kṛṣṇa. That Supreme Brahman is here, playing."
Itthaṁ satāṁ brahma-sukhanubhutya dāsyaṁ gatānāṁ para-daivatena: "The impersonalist Brahman is . . . because Kṛṣṇa's effulgence is impersonal Brahman, so here is He." And dāsyaṁ gatānāṁ: "Those who are devotees, those who have accepted Kṛṣṇa as the master, for them here is Kṛṣṇa." And māyāśritānāṁ nara-dārakeṇa: "And those who are materialistic—they simply think Kṛṣṇa is ordinary boy or man—He is also there. But who are these boys? They are playing with the same person who is Brahman, who is Bhagavān, or who is ordinary man, according to different calculation. But these boys who are playing with Him, they have accumulated many, many lives' heaps of pious activities." They are not ordinary men.
So all these gopīs, all the cowherds boy in Vṛndāvana, they are not ordinary living entities. They have approached that stage after many, many pious activities. Yeṣāṁ tv anta-gataṁ pāpaṁ (BG 7.28). After brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). Their position is different. Therefore they have reached that unalloyed stage: without any consideration, simply loving Kṛṣṇa. That stage they have passed already. There is no such consideration. Pure love. That is pure love. Pure love means anyābhilāśitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11). There is no question of knowledge. What these gopīs . . .? They were damsels, cowherds girls. They had no study of Vedānta or anything knowledge. Simply ordinary village girls. How they attained such love for Kṛṣṇa? That is not ordinary thing.
So it is not a thing that one should attain the transcendental loving platform of Kṛṣṇa by studying. No. Vinā mahat-pāda-rajo 'bhiṣekam (SB 5.12.12). It can be achieved by the grace of Kṛṣṇa or by the grace of Kṛṣṇa's devotees. It is not that because one is very learned, he will become Kṛṣṇa conscious. Or because one is rich, therefore he will become Kṛṣṇa conscious, or because one is great mystic, therefore he will . . . no. That will come . . . vinā mahat-pāda-rajo 'bhiṣekam. It cannot be achieved without touching the dust of lotus feet of a great devotee. That is the effect. Therefore Caitanya Mahāprabhu has recommended,
- sādhu saṅga sādhu saṅga sarva śāstra kaya
- lavamātra sādhu saṅge sarva siddhi haya
- (CC Madhya 22.54)
So this association is required. If you can make your Kṛṣṇa consciousness society perfectly Kṛṣṇa conscious, wherever you will go, they will become Kṛṣṇa conscious, simply by your presence. So you have to become perfectly Kṛṣṇa conscious. There should be no adulteration. That adulteration means that knowledge and fruitive activities and material desires. If Kṛṣṇa consciousness is free from these three kinds of contamination, then that is pure. (cut) (end)