Canto Seven / CHAPTER FIFTEEN

Instructions for Civilized Human Beings

There are two processes by which to get free from material bondage. One involves jñāna-kānda and karma-kānda, and the other involves upāsanā-kānda. Vaishnavas never want to merge into the existence of the Supreme; rather, they want to be everlastingly servants of the Lord to render loving service unto Him. In this verse the words ānantyam icchatā refer to persons who desire to achieve liberation from material bondage and merge into the existence of the Lord. Devotees, however, whose objective is to associate personally with the Lord, have no desire to accept the activities of karma-kānda or jñāna-kānda, for pure devotional service is above both karma-kānda and jñāna-kānda. Anyābhilāshitā-śūnyam jñāna-karmādy-anāvritam. In pure devotional service there is not even a pinch of jñāna or karma. Consequently, when Vaishnavas distribute charity, they do not need to find a brāhmana performing the activities of jñāna-kānda or karma-kānda. The best example in this regard is provided by Advaita Gosvāmī, who, after performing the śrāddha ceremony for his father, offered charity to Haridāsa Thākura, although it was known to everyone that Haridāsa Thākura was born in a Mohammedan family, not a brāhmana family, and was not interested in the activities of jñāna-kānda or karma-kānda.

Charity, therefore, should be given to the first-class transcendentalist, the devotee, because the śāstras recommend:

“O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyana, or Krishna. Such devotees, who are fully peaceful, are extremely rare.” (Bhāg. 6.14.5) A Vaishnava is in a higher position than a jñānī, and therefore Advaita Ācārya selected Haridāsa Thākura to be the person to accept His charity. The Supreme Lord also says:

“Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. However, even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activity or mental speculation. Indeed, all respect should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am.” (Hari-bhakti-vilāsa 10.127) Therefore, even if not born in a brāhmana family, a devotee, because of his devotion to the Lord, is above all kinds of brāhmanas, whether they be karma-kāndīs or jñāna-kāndīs.

In this regard, it may be mentioned that brāhmanas in Vrindāvana who are karma-kāndīs and jñāna-kāndīs sometimes decline to accept invitations to our temple because our temple is known as the angarejī temple, or “Anglican temple.” But in accordance with the evidence given in the śāstra and the example set by Advaita Ācārya, we give prasāda to devotees regardless of whether they come from India, Europe or America. It is the conclusion of the śāstra that instead of feeding many jñāna-kāndī or karma-kāndī brāhmanas, it is better to feed a pure Vaishnava, regardless of where he comes from. This is also confirmed in Bhagavad-gītā (9.30):

“Even if one commits the most abominable actions, if he is engaged in devotional service he is to be considered saintly because he is properly situated.” Thus it doesn’t matter whether a devotee comes from a brāhmana family or non-brāhmana family; if he is fully devoted to Krishna, he is a sādhu.

As we have already mentioned, Śrīla Advaita Ācārya, during the generally observed ceremony to offer oblations to the forefathers, invited only Haridāsa Thākura. Thus He followed this principle: na me ’bhaktaś catur-vedī mad-bhaktah śva-pacah priyah. The Lord says, “It is not necessary that one become very expert in Vedic knowledge before he can become My bhakta, or devotee. Even if one is born in a family of dog-eaters, he can become My devotee and be very dear to Me, in spite of having taken birth in such a family. Therefore, offerings should be given to My devotee, and whatever My devotee has offered Me should be accepted.” Following this principle, one should invite a first-class brāhmana or Vaishnava — a realized soul — and feed him while observing the śrāddha ceremony to offer oblations to one’s forefathers.

Nārada Muni has prohibited unnecessarily gorgeous arrangements to feed relatives or brāhmanas during the śrāddha ceremony. Those who are materially opulent spend lavishly during this ceremony. Indians spend especially lavishly on three occasions — at the birth of a child, at marriage and while observing the śrāddha ceremony — but the śāstras prohibit the excessive expenditures involved in inviting many brāhmanas and relatives, especially during the śrāddha ceremony.

As mentioned above, it is recommended that everyone distribute prasāda, considering every living being a part and parcel of the Supreme Lord. Even in feeding the poor, one should distribute prasāda. In Kali-yuga there is a scarcity of food almost every year, and thus philanthropists spend lavishly to feed the poor. For this they invent the term daridra-nārāyana-sevā. This is prohibited. One should distribute sumptuous prasāda, considering everyone a part of the Supreme Lord, but one should not juggle words to make a poor man Nārāyana. Everyone is related to the Supreme Lord, but one should not mistakenly think that because one is related to the Supreme Personality of Godhead, he has become the Supreme Personality of Godhead, Nārāyana. Such a Māyāvāda philosophy is extremely dangerous, especially for a devotee. Śrī Caitanya Mahāprabhu has therefore strictly forbidden us to associate with Māyāvādī philosophers. Māyāvādi-bhāshya śunile haya sarva-nāśa: if one associates with the Māyāvāda philosophy, his devotional life is doomed.

People are generally very much interested in karma-kānda ritualistic ceremonies for elevation to the higher planetary systems, but when one awakens his spiritual knowledge, he becomes uninterested in such elevation and engages himself fully in jñāna-yajña to find the objective of life. The objective of life is to stop completely the miseries of birth and death and to return home, back to Godhead. When one cultivates knowledge for this purpose, he is considered to be on a higher platform than one who is engaged in karma-yajña, or fruitive activities.

Animal sacrifice in the name of religion is current practically all over the world in every established religion. It is said that Lord Jesus Christ, when twelve years old, was shocked to see the Jews sacrificing birds and animals in the synagogues and that he therefore rejected the Jewish system of religion and started the religious system of Christianity, adhering to the Old Testament commandment “Thou shalt not kill.” At the present day, however, not only are animals killed in the name of sacrifice, but the killing of animals has increased enormously because of the increasing number of slaughterhouses. Slaughtering animals, either for religion or for food, is most abominable and is condemned herein. Unless one is merciless, one cannot sacrifice animals, either in the name of religion or for food.

The word dharmavit, meaning “one who knows the actual purpose of religion,” is very significant. As explained in Bhagavad-gītā (18.66), sarva-dharmān parityajya mām ekam śaranam vraja: becoming Krishna conscious is the topmost stage in understanding of religious principles. One who reaches this stage performs the arcanā process in devotional service. Anyone, whether a grihastha or a sannyāsī, can keep small Deities of the Lord suitably packed or, if possible, installed, and thus worship the Deities of Rādhā-Krishna, Sītā-Rāma, Lakshmī-Nārāyana, Lord Jagannātha or Śrī Caitanya Mahāprabhu by offering food prepared in ghee and then offering the sanctified prasāda to the forefathers, demigods and other living entities as a matter of routine daily work. All the centers of our Krishna consciousness movement have Deity worship programs very nicely going on in which food is offered to the Deity and distributed to the first-class brāhmanas and Vaishnavas and even to the people in general. This performance of sacrifice brings complete satisfaction. The members of the Krishna consciousness movement engage daily in such transcendental activities. Thus in our Krishna consciousness movement there is no question at all of killing animals.

Any religious principles opposed to the principle of surrendering to the lotus feet of the Supreme Personality of Godhead, Krishna, are to be considered religious principles of irregularity or cheating, and one who is actually interested in religion must give them up. One should simply follow the instructions of Krishna and surrender unto Him. To do this, of course, one needs very good intelligence, which may be awakened after many, many births through good association with devotees and the practice of Krishna consciousness. Everything but the principle of religion recommended by Krishna — sarva-dharmān parityajya mām ekam śaranam vraja — should be given up as irreligion.

To create a new type of dharma has become fashionable in this age. So-called svāmīs and yogīs support that one may follow any type of religious system, according to one’s own choice, because all systems are ultimately the same. In Śrīmad-Bhāgavatam, however, such fashionable ideas are called vidharma because they go against one’s own religious system. The real religious system is described by the Supreme Personality of Godhead: sarva-dharmān parityajya mām ekam śaranam vraja. The real religious system is that of surrender to the lotus feet of the Lord. In the Sixth Canto of Śrīmad-Bhāgavatam, in connection with Ajāmila’s deliverance, Yamarāja says, dharmam tu sākshād bhagavat-pranītam: real religion is that which is given by the Supreme Personality of Godhead, just as real law is that which is given by the government. No one can manufacture actual law at home, nor can one manufacture actual religion. Elsewhere it is said, sa vai pumsām paro dharmo yato bhaktir adhokshaje: the real religious system is that which leads one to become a devotee of the Supreme Lord. Therefore, anything opposed to this religious system of progressive Krishna consciousness is called vidharma, para-dharma, upadharma or chala-dharma. Misinterpretation of Bhagavad-gītā is chala-dharma. When Krishna directly says something and some rascal interprets it to mean something different, this is chala-dharma — a religious system of cheating — or śabda-bhit, a jugglery of words. One should be extremely careful to avoid these various types of cheating systems of religion.

It is indicated here that everyone should strictly follow the principles of varna and āśrama as given in the śāstra. In the Vishnu Purāna (3.8.9) it is said:

One should focus upon the destination for progress, which is to become Krishna conscious. This is the aim and end of all varnas and āśramas. However, if Vishnu is not worshiped, the followers of the varnāśrama institution manufacture some concocted God. Thus it has now become fashionable for any rascal or fool to be elected God, and there are many missionaries who have concocted their own gods, giving up their relationship with the real God. In Bhagavad-gītā it is clearly said that one who worships the demigods has lost his intelligence. Nonetheless we find that even an illiterate person who has lost all intelligence is elected God, and although he has a temple, it has meat-eating sannyāsīs, and many polluted activities go on there. This type of religious system, which misguides its poor followers, is strictly forbidden. Such pretentious religions should be stopped altogether.

The original system is that a brāhmana should actually become a brāhmana; he should not only take birth in a brāhmana family, but must also be qualified. Also, even if one is not born in a brāhmana family but has brahminical qualifications, he must be considered a brāhmana. By strictly following this system, one can be happy without extra endeavor. Sva-bhāva-vihito dharmah kasya neshtah praśāntaye. The real aim of life is to mitigate distress, and one can do this very easily by following the principles of śāstra.

Human life is simply meant for developing Krishna consciousness. One need not even try to earn a livelihood to maintain body and soul together. This is illustrated here by the example of the great python, which lies in one place, never going here and there to earn a livelihood to maintain itself, and yet is maintained by the grace of the Lord. As advised by Nārada Muni (Bhāg. 1.5.18), tasyaiva hetoh prayateta kovidah: one should simply endeavor to increase his Krishna consciousness. One should not desire to do anything else, even to earn his livelihood. There are many, many examples of this attitude. Mādhavendra Purī, for instance, would never go to anyone to ask for food. Śukadeva Gosvāmī has also said, kasmād bhajanti kavayo dhana-durmadāndhān. Why should one approach a person who is blind with wealth? Rather, one should depend on Krishna, and He will give everything. All the members of our Krishna consciousness movement, whether they be grihasthas or sannyāsīs, should try to spread the Krishna consciousness movement with determination, and Krishna will supply all necessities. The process of ājagara-vritti, the means of livelihood of a python, is very much appreciated in this regard. Even though one may be very poor, he should simply try to advance in Krishna consciousness and not endeavor to earn his livelihood.

According to the śāstras, a brāhmana, or a cultured person in Krishna consciousness, will not enter anyone’s service to maintain body and soul together, and especially not for satisfaction of the senses. A true brāhmana is always satisfied. Even if he has nothing to eat, he can drink a little water and be satisfied. This is only a matter of practice. Unfortunately, however, no one is educated in how to be satisfied in self-realization. As explained above, a devotee is always satisfied because he feels the presence of the Supersoul within his heart and thinks of Him twenty-four hours a day. That is real satisfaction. A devotee is never driven by the dictations of the tongue and genitals, and thus he is never victimized by the laws of material nature.

In Bhagavad-gītā (3.37) it is stated that lust, anger and greed are the causes of the conditioned soul’s bondage in this material world. Kāma esha krodha esha rajo-guna-samudbhavah. When strong lusty desires for sense gratification are unfulfilled, one becomes angry. This anger can be satisfied when one chastises his enemy, but when there is an increase in lobha, or greed, which is the greatest enemy caused by rajo-guna, the mode of passion, how can one advance in Krishna consciousness?

If one is very greedy to enhance his Krishna consciousness, this is a great boon. Tatra laulyam ekalam mūlam. This is the best path available.

For spiritual advancement, one should be materially satisfied, for if one is not materially satisfied, his greed for material development will result in the frustration of his spiritual advancement. There are two things that nullify all good qualities. One is poverty. Daridra-dosho guna-rāśi-nāśī. If one is poverty-stricken, all his good qualities become null and void. Similarly, if one becomes too greedy, his good qualifications are lost. Therefore the adjustment is that one should not be poverty-stricken, but one must try to be fully satisfied with the bare necessities of life and not be greedy. For a devotee to be satisfied with the bare necessities is therefore the best advice for spiritual advancement. Learned authorities in devotional life consequently advise that one not endeavor to increase the number of temples and mathas. Such activities can be undertaken only by devotees experienced in propagating the Krishna consciousness movement. All the ācāryas in South India, especially Śrī Rāmānujācārya, constructed many big temples, and in North India all the Gosvāmīs of Vrindāvana constructed large temples. Śrīla Bhaktisiddhānta Sarasvatī Thākura also constructed large centers, known as Gaudīya Mathas. Therefore temple construction is not bad, provided proper care is taken for the propagation of Krishna consciousness. Even if such endeavors are considered greedy, the greed is to satisfy Krishna, and therefore these are spiritual activities.

Śrīla Viśvanātha Cakravartī Thākura has suggested how one can conquer lusty desires for sense gratification. One cannot give up thinking of women, for thinking in this way is natural; even while walking on the street, one will see so many women. However, if one is determined not to live with a woman, even while seeing a woman he will not become lusty. If one is determined not to have sex, he can automatically conquer lusty desires. The example given in this regard is that even if one is hungry, if on a particular day he is determined to observe fasting, he can naturally conquer the disturbances of hunger and thirst. If one is determined not to be envious of anyone, he can naturally conquer anger. Similarly, one can give up the desire to accumulate wealth simply by considering how difficult it is to protect the money in one’s possession. If one keeps a large amount of cash with him, he is always anxious about keeping it properly. Thus if one discusses the disadvantages of accumulating wealth, he can naturally give up business without difficulty.

If one’s son has died, one may certainly be affected by lamentation and illusion and cry for the dead son, but one may overcome lamentation and illusion by considering the verses of Bhagavad-gītā.

As the soul transmigrates, one who has taken birth must give up the present body, and then he must certainly accept another body. This should be no cause for lamentation. Therefore Lord Krishna says, dhīras tatra na muhyati: one who is dhīra, or sober, who is learned in philosophy and established in knowledge, cannot be unhappy over the transmigration of the soul.

By practice, one should avoid eating in such a way that other living entities will be disturbed and suffer. Since I suffer when pinched or killed by others, I should not attempt to pinch or kill any other living entity. People do not know that because of killing innocent animals they themselves will have to suffer severe reactions from material nature. Any country where people indulge in unnecessary killing of animals will have to suffer from wars and pestilence imposed by material nature. Comparing one’s own suffering to the suffering of others, therefore, one should be kind to all living entities. One cannot avoid the sufferings inflicted by providence, and therefore when suffering comes one should fully absorb oneself in chanting the Hare Krishna mantra. One can avoid sufferings from the body and mind by practicing mystic hatha-yoga.

Just by treating the root cause of an ailment, one can conquer all bodily pains and sufferings. Similarly, if one is devoted and faithful to the spiritual master, he can conquer the influence of sattva-guna, rajo-guna and tamo-guna very easily. Yogīs and jñānīs practice in many ways to conquer the senses, but the bhakta immediately attains the mercy of the Supreme Personality of Godhead through the mercy of the spiritual master. Yasya prasādād bhagavat-prasādo. If the spiritual master is favorably inclined, one naturally receives the mercy of the Supreme Lord, and by the mercy of the Supreme Lord one immediately becomes transcendental, conquering all the influences of sattva-guna, rajo-guna and tamo-guna within this material world. This is confirmed in Bhagavad-gītā (sa gunān samatītyaitān brahma-bhūyāya kalpate). If one is a pure devotee acting under the directions of the guru, one easily gets the mercy of the Supreme Lord and thus becomes immediately situated on the transcendental platform. This is explained in the next verse.

It is recommended that one honor the spiritual master as being on an equal status with the Supreme Personality of Godhead. Sākshād dharitvena samasta-śāstraih. This is enjoined in every scripture. Ācāryam mām vijānīyāt. One should consider the ācārya to be as good as the Supreme Personality of Godhead. In spite of all these instructions, if one considers the spiritual master an ordinary human being, one is doomed. His study of the Vedas and his austerities and penances for enlightenment are all useless, like the bathing of an elephant. An elephant bathes in a lake quite thoroughly, but as soon as it comes on the shore it takes some dust from the ground and strews it over its body. Thus there is no meaning to the elephant’s bath. One may argue by saying that since the spiritual master’s relatives and the men of his neighborhood consider him an ordinary human being, what is the fault on the part of the disciple who considers the spiritual master an ordinary human being? This will be answered in the next verse, but the injunction is that the spiritual master should never be considered an ordinary man. One should strictly adhere to the instructions of the spiritual master, for if he is pleased, certainly the Supreme Personality of Godhead is pleased. Yasya prasādād bhagavat-prasādo yasyāprasādān na gatih kuto ’pi.

The example of Lord Krishna’s being the Supreme Personality of Godhead is appropriate in regard to understanding the spiritual master. The spiritual master is called sevaka-bhagavān, the servitor Personality of Godhead, and Krishna is called sevya-bhagavān, the Supreme Personality of Godhead who is to be worshiped. The spiritual master is the worshiper God, whereas the Supreme Personality of Godhead, Krishna, is the worshipable God. This is the difference between the spiritual master and the Supreme Personality of Godhead.

Another point: Bhagavad-gītā, which constitutes the instructions of the Supreme Personality of Godhead, is presented by the spiritual master as it is, without deviation. Therefore the Absolute Truth is present in the spiritual master. As clearly stated in text 26, jñāna-dīpa-prade. The Supreme Personality of Godhead gives real knowledge to the entire world, and the spiritual master, as the representative of the Supreme Godhead, carries the message throughout the world. Therefore, on the absolute platform, there is no difference between the spiritual master and the Supreme Personality of Godhead. If someone considers the Supreme Personality — Krishna or Lord Rāmacandra — to be an ordinary human being, this does not mean that the Lord becomes an ordinary human being. Similarly, if the family members of the spiritual master, who is the bona fide representative of the Supreme Personality of Godhead, consider the spiritual master an ordinary human being, this does not mean that he becomes an ordinary human being. The spiritual master is as good as the Supreme Personality of Godhead, and therefore one who is very serious about spiritual advancement must regard the spiritual master in this way. Even a slight deviation from this understanding can create disaster in the disciple’s Vedic studies and austerities.

One may argue that one may achieve the ultimate goal of life — realization of the Supersoul — by practicing the yoga system and ritualistic performances according to the Vedic principles, even without staunch devotion to the spiritual master. The actual fact, however, is that by practicing yoga one must come to the platform of meditating upon the Supreme Personality of Godhead. As stated in the scriptures, dhyānāvasthita-tad-gatena manasā paśyanti yam yoginah: a person in meditation achieves the perfection of yoga practice when he can see the Supreme Personality of Godhead. By various practices, one may come to the point of controlling the senses, but simply controlling the senses does not bring one to a substantial conclusion. However, by staunch faith in the spiritual master and the Supreme Personality of Godhead, one not only controls the senses but also realizes the Supreme Lord.

“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of the Vedic knowledge automatically revealed.” (Śvetāśvatara Upanishad 6.23) It is further stated, tushyeyam sarva-bhūtātmā guru-śuśrūshayā and taranty añjo bhavārnavam. Simply by rendering service to the spiritual master, one crosses the ocean of nescience and returns home, back to Godhead. Thus he gradually sees the Supreme Lord face to face and enjoys life in association with the Lord. The ultimate goal of yoga is to come in contact with the Supreme Personality of Godhead. Unless this point is achieved, one’s so-called yoga practice is simply labor without any benefit.

If one becomes very rich through his professional activities, through trade or through agriculture, this does not mean that he is spiritually advanced. To be spiritually advanced is different from being materially rich. Although the purpose of life is to become spiritually rich, unfortunate men, misguided as they are, are always engaged in trying to become materially rich. Such material engagements, however, do not help one in the actual fulfillment of the human mission. On the contrary, material engagements lead one to be attracted to many unnecessary necessities, which are accompanied by the risk that one may be born in a degraded condition. As confirmed in Bhagavad-gītā (14.18):

“Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds.” Especially in this Kali-yuga, material advancement means degradation and attraction to many unwanted necessities that create a low mentality. Therefore, jaghanya-guna-vritti-sthā: since people are contaminated by the lower qualities, they will lead their next lives either as animals or in other degraded forms of life. Making a show of religion without Krishna consciousness may make one popular in the estimation of unintelligent men, but factually such a materialistic display of spiritual advancement does not help one at all; it will not prevent one from missing the goal of life.

This is the process for conquering the agitation of the mind. One is recommended to take leave of his family and live alone, maintaining body and soul together by begging alms and eating only as much as needed to keep himself alive. Without such a process, one cannot conquer lusty desires. Sannyāsa means accepting a life of begging, which makes one automatically very humble and meek and free from lusty desires. In this regard, the following verse appears in the Smriti literature:

In this world of duality, family life is the cause that spoils one’s spiritual life or meditation. Specifically understanding this fact, one should accept the order of sannyāsa without hesitation.

Generally the chanting of om is recommended because in the beginning one cannot understand the Personality of Godhead. As stated in Śrīmad-Bhāgavatam (1.2.11):

“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.” Unless one is fully convinced of the Supreme Personality of Godhead, one has the tendency to become an impersonalist yogī searching for the Supreme Lord within the core of his heart (dhyānāvasthita-tad-gatena manasā paśyanti yam yoginah). Here the chanting of omkāra is recommended because in the beginning of transcendental realization, instead of chanting the Hare Krishna mahā-mantra, one may chant omkāra (pranava). There is no difference between the Hare Krishna mahā-mantra and omkāra because both of them are sound representations of the Supreme Personality of Godhead. Pranavah sarva-vedeshu. In all Vedic literatures, the sound vibration omkāra is the beginning. Om namo bhagavate vāsudevāya. The difference between chanting omkāra and chanting the Hare Krishna mantra is that the Hare Krishna mantra may be chanted without consideration of the place or the sitting arrangements recommended in Bhagavad-gītā (6.11):

“To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should neither be too high nor too low and should be situated in a sacred place.” The Hare Krishna mantra may be chanted by anyone, without consideration of the place or how one sits. Śrī Caitanya Mahāprabhu has openly declared, niyamitah smarane na kālah. In chanting the Hare Krishna mahā-mantra there are no particular injunctions regarding one’s sitting place. The injunction niyamitah smarane na kālah includes deśa, kāla and pātra — place, time and the individual. Therefore anyone may chant the Hare Krishna mantra, without consideration of the time and place. Especially in this age, Kali-yuga, it is very difficult to find a suitable place according to the recommendations of Bhagavad-gītā. The Hare Krishna mahā-mantra, however, may be chanted at any place and any time, and this will bring results very quickly. Yet even while chanting the Hare Krishna mantra one may observe regulative principles. Thus while sitting and chanting one may keep his body straight, and this will help one in the chanting process; otherwise one may feel sleepy.

The practice of yoga is concisely explained herein. When this practice of yoga is perfect, one sees the Supersoul, the Paramātmā feature of the Supreme Personality of Godhead, within the core of one’s heart. However, in Bhagavad-gītā (6.47) the Supreme Lord says:

“Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” A devotee can immediately become a perfect yogī because he practices keeping Krishna constantly within the core of his heart. This is another way to practice yoga easily. The Lord says:

“Always think of Me and become My devotee. Worship Me and offer your homage unto Me.” (Bg. 18.65) If one practices devotional service by always keeping Krishna within the core of his heart (man-manāh), he immediately becomes a first-class yogī. Furthermore, keeping Krishna within the mind is not a difficult task for the devotee. For an ordinary man in the bodily concept of life, the practice of yoga may be helpful, but one who immediately takes to devotional service can immediately become a perfect yogī without difficulty.

Nirvāna means the cessation of all material desires. Sometimes desirelessness is understood to imply an end to the workings of the mind, but this is not possible. The living entity has senses, and if the senses stopped working, the living entity would no longer be a living entity; he would be exactly like stone or wood. This is not possible. Because he is living, he is nitya and cetana — eternally sentient. For those who are not very advanced, the practice of yoga is recommended in order to stop the mind from being agitated by material desires, but if one fixes his mind on the lotus feet of Krishna, his mind naturally becomes peaceful very soon. This peace is described in Bhagavad-gītā (5.29):

If one can understand Krishna as the supreme enjoyer, the supreme proprietor of everything, and the supreme friend of everyone, one is established in peace and is free from material agitation. However, for one who cannot understand the Supreme Personality of Godhead, the practice of yoga is recommended.

Brahma-sukha-sprishtam is also described in Bhagavad-gītā (18.54):

“One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything; he is equally disposed toward every living entity. In this situation, he begins transcendental activities, or devotional service to the Lord.” Generally, once elevated to the transcendental platform of brahma-sukha, transcendental bliss, one never comes down. But if one does not engage in devotional service, there is a chance of his returning to the material platform. Āruhya kricchrena param padam tatah patanty adho ’nādrita-yushmad-anghrayah: one may rise to the platform of brahma-sukha, transcendental bliss, but even from that platform one may fall down to the material platform if he does not engage himself in devotional service.

Materialistic activities are regulated by the institution of varnāśrama-dharma. Without varnāśrama-dharma, materialistic activities constitute animal life. Yet even in human life, while observing the principles of varna and āśrama — brāhmana, kshatriya, vaiśya, śūdra, brahmacarya, grihastha, vānaprastha and sannyāsa — one must ultimately accept sannyāsa, the renounced order, for only by the renounced order can one be situated in brahma-sukha, or transcendental bliss. In brahma-sukha one is no longer attracted by lusty desires. Indeed, when one is no longer disturbed, especially by lusty desires for sexual indulgence, he is fit to become a sannyāsī. Otherwise, one should not accept the sannyāsa order. If one accepts sannyāsa at an immature stage, there is every possibility of his being attracted by women and lusty desires and thus again becoming a so-called grihastha or a victim of women. Such a person is most shameless, and he is called vāntāśī, or one who eats that which he has already vomited. He certainly leads a condemned life. In our Krishna consciousness movement it is advised, therefore, that the sannyāsīs and brahmacārīs keep strictly aloof from the association of women so that there will be no chance of their falling down again as victims of lusty desires.

A sannyāsī is one who has clearly understood, through advancement in knowledge, that Brahman — he, the person himself — is the soul, not the body. One who has this understanding may take sannyāsa, for he is situated in the “aham brahmāsmi” position. Brahma-bhūtah prasannātmā na śocati na kānkshati. Such a person, who no longer laments or hankers to maintain his body and who can accept all living entities as spirit souls, can then enter the devotional service of the Lord. If one does not enter the devotional service of the Lord but artificially considers himself Brahman or Nārāyana, not perfectly understanding that the soul and body are different, one certainly falls down (patanty adhah). Such a person again gives importance to the body. There are many sannyāsīs in India who stress the importance of the body. Some of them give special importance to the body of the poor man, accepting him as daridra-nārāyana, as if Nārāyana had a material body. Many other sannyāsīs stress the importance of the social position of the body as a brāhmana, kshatriya, vaiśya or śūdra. Such sannyāsīs are considered the greatest rascals (asattamāh). They are shameless because they have not yet understood the difference between the body and the soul and instead have accepted the body of a brāhmana to be a brāhmana. Brahmanism (brāhmanya) consists of the knowledge of Brahman. But actually the body of a brāhmana is not Brahman. Similarly, the body is neither rich nor poor. If the body of a poor man were daridra-nārāyana, this would mean that the body of a rich man, on the contrary, must be dhanī-nārāyana. Therefore sannyāsīs who do not know the meaning of Nārāyana, those who regard the body as Brahman or as Nārāyana, are described here as asattamāh, the most abominable rascals. Following the bodily concept of life, such sannyāsīs make various programs to serve the body. They conduct farcical missions consisting of so-called religious activities meant to mislead all of human society. These sannyāsīs have been described herein as apatrapah and asattamāh — shameless and fallen from spiritual life.

We have repeatedly stressed that human culture does not begin unless one takes to the principles of varnāśrama-dharma. Although grihastha life is a concession for the enjoyment of sex, one cannot enjoy sex without following the rules and regulations of householder life. Furthermore, as already instructed, a brahmacārī must live under the care of the guru: brahmacārī gurukule vasan dānto guror hitam. If a brahmacārī does not live under the care of the guru, if a vānaprastha engages in ordinary activities, or if a sannyāsī is greedy and eats meat, eggs and all kinds of nonsense for the satisfaction of his tongue, he is a cheater and should immediately be rejected as unimportant. Such persons should be shown compassion, and if one has sufficient strength one should teach them to stop them from following the wrong path in life. Otherwise one should reject them and pay them no attention.

Of course, everyone in this material world is interested in maintaining the body for sense gratification, but by cultivating knowledge one should gradually understand that the body is not the self. Both the soul and the Supersoul are transcendental to the material world. This is to be understood in the human form of life, especially when one takes sannyāsa. A sannyāsī, one who has understood the self, should be engaged in elevating the self and associating with the Superself. Our Krishna consciousness movement is meant for elevating the living being for promotion back home, back to Godhead. Seeking such elevation is one’s duty in the human form of life. Unless one performs this duty, why should one maintain the body? Especially if a sannyāsī not only maintains the body by ordinary means but does everything to maintain the body, including even eating meat and other abominable things, he must be a lampatah, a greedy person simply engaged in sense gratification. A sannyāsī must specifically remove himself from the urges of the tongue, belly and genitals, which disturb one as long as one is not fully aware that the body is separate from the soul.

For a bewildered person in the materialistic way of life, the body, the mind and the senses, which are engaged in sense gratification, are the cause of bondage to repeated birth, death, old age and disease. But for one who is advanced in spiritual knowledge, the same body, senses and mind are the cause of liberation. This is confirmed in the Katha Upanishad (1.3.3-4,9) as follows:

The soul is the occupant of the chariot of the body, of which the driver is the intelligence. The mind is the determination to reach the destination, the senses are the horses, and the sense objects are also included in that activity. Thus one can reach the destination, Vishnu, who is paramam padam, the supreme goal of life. In conditioned life the consciousness in the body is the cause of bondage, but the same consciousness, when transformed into Krishna consciousness, becomes the cause for one’s returning home, back to Godhead.

The human body, therefore, may be used in two ways — for going to the darkest regions of ignorance or for going forward, back home, back to Godhead. To go back to Godhead, the path is mahat-sevā, to accept the self-realized spiritual master. Mahat-sevām dvāram āhur vimukteh. For liberation, one should accept the direction of authorized devotees who can actually endow one with perfect knowledge. On the other hand, tamo-dvāram yoshitām sangi-sangam: if one wants to go to the darkest regions of material existence, one may continue to associate with persons who are attached to women (yoshitām sangi-sangam). The word yoshit means “woman.” Persons who are too materialistic are attached to women.

It is said, therefore, ātmānam rathinam viddhi śarīram ratham eva ca. The body is just like a chariot or car in which one may go anywhere. One may drive well, or else one may drive whimsically, in which case it is quite possible that he may have an accident and fall into a ditch. In other words, if one takes directions from the experienced spiritual master one can go back home, back to Godhead; otherwise, one may return to the cycle of birth and death. Therefore Krishna personally advises:

“Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world.” (Bg. 9.3) The Supreme Personality of Godhead, Krishna, personally gives instructions on how one can return home, back to Godhead, but if one does not care to listen to His instructions, the result will be that one will never go back to Godhead, but will continue life in this miserable condition of repeated birth and death in material existence (mrityu-samsāra-vartmani).

The advice of experienced transcendentalists, therefore, is that the body be fully engaged for achieving the ultimate goal of life (svārtha-gatim). The real interest or goal of life is to return home, back to Godhead. To enable one to fulfill this purpose, there are so many Vedic literatures, including Vedānta-sūtra, the Upanishads, Bhagavad-gītā, Mahābhārata and the Rāmāyana. One should take lessons from these Vedic literatures and learn how to practice nivritti-mārga. Then one’s life will be perfect. The body is important as long as it has consciousness. Without consciousness, the body is merely a lump of matter. Therefore, to return home, back to Godhead, one must change his consciousness from material consciousness to Krishna consciousness. One’s consciousness is the cause of material bondage, but if this consciousness is purified by bhakti-yoga, one can then understand the falsity of his upādhi, his designations as Indian, American, Hindu, Muslim, Christian and so on. Sarvopādhi-vinirmuktam tat-paratvena nirmalam. One must forget these designations and use this consciousness only for the service of Krishna. Therefore if one takes advantage of the Krishna consciousness movement, his life is certainly successful.

Ten kinds of life air always flow within the material body. They are called prāna, apāna, samāna, vyāna, udāna, nāga, kūrma, krikala, devadatta and dhanañjaya. They are compared here to the spokes of the chariot’s wheels. The life air is the energy for all of a living being’s activities, which are sometimes religious and sometimes irreligious. Thus religion and irreligion are said to be the upper and lower portions of the chariot’s wheels. When the living entity decides to go back home, back to Godhead, his target is Lord Vishnu, the Supreme Personality of Godhead. In the conditioned state of life, one does not understand that the goal of life is the Supreme Lord. Na te viduh svārtha-gatim hi vishnum durāśayā ye bahir-artha-māninah. The living entity tries to be happy within this material world, not understanding the target of his life. When he is purified, however, he gives up his bodily conception of life and his false identity as belonging to a certain community, a certain nation, a certain society, a certain family and so on (sarvopādhi-vinirmuktam tat-paratvena nirmalam). Then he takes the arrow of his purified life, and with the help of the bow — the transcendental chanting of pranava, or the Hare Krishna mantra — he throws himself toward the Supreme Personality of Godhead.

Śrīla Viśvanātha Cakravartī Thākura has commented that because the words “bow” and “arrow” are used in this verse, one might argue that the Supreme Personality of Godhead and the living entity have become enemies. However, although the Supreme Personality of Godhead may become the so-called enemy of the living being, this is His chivalrous pleasure. For example, the Lord fought with Bhīshma, and when Bhīshma pierced the Lord’s body on the Battlefield of Kurukshetra, this was a kind of humor or relationship, of which there are twelve. When the conditioned soul tries to reach the Lord by hurling an arrow at Him, the Lord takes pleasure, and the living entity gains the profit of going back home, back to Godhead. Another example given in this regard is that Arjuna, as a result of piercing the ādhāra-mīna, or the fish within the cakra, achieved the valuable gain of Draupadī. Similarly, if with the arrow of chanting the holy name of the Lord one pierces Lord Vishnu’s lotus feet, by dint of performing this heroic activity of devotional service one receives the benefit of returning home, back to Godhead.

The actual aim of life is to go back home, back to Godhead, but there are many hindrances created by the three modes of material nature — sometimes by a combination of rajo-guna and tamo-guna, the modes of passion and ignorance, and sometimes by the mode of goodness. In the material world, even if one is a philanthropist, a nationalist and a good man according to materialistic estimations, these conceptions of life form a hindrance to spiritual advancement. How much more of a hindrance, then, are hostility, greed, illusion, lamentation and too much attachment to material enjoyment? To progress toward the target of Vishnu, which is our real self-interest, one must become very powerful in conquering these various hindrances or enemies. In other words, one should not be attached to being a good man or a bad man in this material world.

In this material world, so-called goodness and badness are the same because they consist of the three modes of material nature. One must transcend this material nature. Even the Vedic ritualistic ceremonies consist of the three modes of material nature. Therefore Krishna advised Arjuna:

“The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.” (Bg. 2.45) Elsewhere in Bhagavad-gītā the Lord says, ūrdhvam gacchanti sattva-sthāh: if one becomes a very good person — in other words, if one is in the mode of goodness — he may be elevated to the higher planetary systems. Similarly, if one is infected by rajo-guna and tamo-guna, he may remain in this world or go down to the animal kingdom. But all of these situations are hindrances on the path of spiritual salvation. Śrī Caitanya Mahāprabhu therefore says:

If one is fortunate enough to transcend all this so-called goodness and badness and come to the platform of devotional service by the mercy of Krishna and the guru, his life becomes successful. In this regard, one must be very bold so that he can conquer these enemies of Krishna consciousness. Not caring for the good and bad of this material world, one must boldly propagate Krishna consciousness.

In Bhagavad-gītā (4.9) the Lord says:

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” This is the highest perfection of life, and the human body is meant for this purpose. It is said in Śrīmad-Bhāgavatam (11.20.17):

This human form of body is a most valuable boat, and the spiritual master is the captain, guru-karnadhāram, to guide the boat in plying across the ocean of nescience. The instruction of Krishna is a favorable breeze. One must use all these facilities to cross over the ocean of nescience. Since the spiritual master is the captain, one must serve the spiritual master very sincerely so that by his mercy one will be able to get the mercy of the Supreme Lord.

A significant word here is acyuta-balah. The spiritual master is certainly very merciful to his disciples, and consequently by satisfying him a devotee gets strength from the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu therefore says, guru-krishna-prasāde pāya bhakti-latā-bīja: one must first please the spiritual master, and then one automatically pleases Krishna and gets the strength with which to cross the ocean of nescience. If one seriously desires to return home, back to Godhead, one must therefore become strong enough by pleasing the spiritual master, for thus one gets the weapon with which to conquer the enemy, and one also gets the grace of Krishna. Simply getting the weapon of jñāna is insufficient. One must sharpen the weapon by serving the spiritual master and adhering to his instructions. Then the candidate will get the mercy of the Supreme Personality of Godhead. In general warfare one must take help from his chariot and horses in order to conquer his enemy, and after conquering his enemies he may give up the chariot and its paraphernalia. Similarly, as long as one has a human body, one should fully use it to obtain the highest perfection of life, namely going back home, back to Godhead.

The perfection of knowledge is certainly to become transcendentally situated (brahma-bhūta). As the Lord says in Bhagavad-gītā (18.54):

“One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything; he is equally disposed toward all living entities. In that state he attains pure devotional service.” Simply by cultivating knowledge as the impersonalists do, one cannot get out of the clutches of māyā. One must attain the platform of bhakti.

“One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.” (Bg. 18.55) Unless one has attained the stage of devotional service and the mercy of the spiritual master and Krishna, there is a possibility that one may fall down and again accept a material body. Therefore Krishna stresses in Bhagavad-gītā (4.9):

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”

The word tattvatah, meaning “in reality,” is very important. Tato mām tattvato jñātvā. Unless one understands Krishna in truth by the mercy of the spiritual master, one is not free to give up his material body. As it is said, āruhya kricchrena param padam tatah patanty adho ’nādrita-yushmad-anghrayah: if one neglects to serve the lotus feet of Krishna, one cannot become free from the material clutches simply by knowledge. Even if one attains the stage of brahma-padam, merging in Brahman, without bhakti he is prone to fall down. One must be very careful in regard to the danger of falling down again into material bondage. The only insurance is to come to the stage of bhakti, from which one is sure not to fall. Then one is free from the activities of the material world. In summary, as stated by Śrī Caitanya Mahāprabhu, one must get in touch with a bona fide spiritual master coming in the paramparā of Krishna consciousness, for by his mercy and instructions one is able to get strength from Krishna. Thus one engages in devotional service and attains the ultimate goal of life, the lotus feet of Vishnu.

Significant in this verse are the words jñānāsim acyuta-balah. Jñānāsim, the sword of knowledge, is given by Krishna, and when one serves the guru and Krishna in order to hold the sword of Krishna’s instructions, Balarāma gives one strength. Balarāma is Nityānanda. Vrajendra-nandana yei, śacī-suta haila sei, balarāma ha-ila nitāi. This bala — Balarāma — comes with Śrī Caitanya Mahāprabhu, and both of Them are so merciful that in this Age of Kali one may very easily take shelter of Their lotus feet. They come especially to deliver the fallen souls of this age. Pāpī tāpī yata chila, hari-nāme uddhārila. Their weapon is sankīrtana, hari-nāma. Thus one should accept the sword of knowledge from Krishna and be strong with the mercy of Balarāma. We are therefore worshiping Krishna-Balarāma in Vrindāvana. In the Mundaka Upanishad (3.2.4) it is said:

One cannot attain the goal of life without the mercy of Balarāma. Śrī Narottama dāsa Thākura therefore says, nitāiyera karunā habe, vraje rādhā-krishna pābe: when one receives the mercy of Balarāma, Nityānanda, one can attain the lotus feet of Rādhā and Krishna very easily.

If one has no connection with Nitāi, Balarāma, then even though one is a very learned scholar or jñānī or has taken birth in a very respectable family, these assets will not help him. We must therefore conquer the enemies of Krishna consciousness with the strength received from Balarāma.

Without the protection of Gaura-Nitāi — Krishna and Balarāma — one cannot get out of the dark well of ignorance in material existence. This is indicated here by the word nocet, which means that one will always remain in the dark well of material existence. The living entity must get strength from Nitāi-Gaura, or Krishna-Balarāma. Without the mercy of Nitāi-Gaura, there is no way to come out of this dark well of ignorance. As stated in the Caitanya-caritāmrita (Ādi 1.2):

“I offer my respectful obeisances unto Śrī Krishna Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauda to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.” This material world is a dark well of ignorance. The fallen soul in this dark well must take shelter of the lotus feet of Gaura-Nitāi, for thus he can easily emerge from material existence. Without Their strength, simply attempting to get out of the clutches of matter by speculative knowledge will be insufficient.

As confirmed in Bhagavad-gītā (16.7), pravrittim ca nivrittim ca janā na vidur āsurāh: the asuras, nondevotees, cannot distinguish between pravritti and nivritti. Whatever they like they do. Such persons think themselves independent of the strong material nature, and therefore they are irresponsible and do not care to act piously. Indeed, they do not distinguish between pious and impious activity. Bhakti, of course, does not depend on pious or impious activity. As stated in Śrīmad-Bhāgavatam (1.2.6):

“The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self.” Nonetheless, those who act piously have a better chance to become devotees. As Krishna says in Bhagavad-gītā (7.16), catur-vidhā bhajante mām janāh sukritino ’rjuna: “O Arjuna, four kinds of pious men render devotional service unto Me.” One who takes to devotional service, even with some material motive, is considered pious, and because he has come to Krishna, he will gradually come to the stage of bhakti. Then, like Dhruva Mahārāja, he will refuse to accept any material benediction from the Lord (svāmin kritārtho ’smi varam na yāce). Therefore, even if one is materially inclined, one may take to the shelter of the lotus feet of Krishna and Balarāma, or Gaura and Nitāi, so that he will very soon be purified of all material desires (kshipram bhavati dharmātmā śaśvac chāntim nigacchati). As soon as one is freed from inclinations toward pious and impious activities, he becomes a perfect candidate for returning home, back to Godhead.

This is explained in Bhagavad-gītā (9.21):

“When those who follow the pravritti-mārga have enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness.” Following the pravritti-mārga, the living entity who desires to be promoted to the higher planetary systems performs sacrifices regularly, and how he goes up and comes down again is described here in Śrīmad-Bhāgavatam, as well as in Bhagavad-gītā. It is also said, traigunya-vishayā vedāh: “The Vedas deal mainly with the three modes of material nature.” The Vedas, especially three Vedas, namely Sāma, Yajur and Rik, vividly describe this process of ascending to the higher planets and returning. But Krishna advises Arjuna, traigunya-vishayā vedā nistraigunyo bhavārjuna: one has to transcend these three modes of material nature, and then one will be released from the cycle of birth and death. Otherwise, although one may be promoted to a higher planetary system such as Candraloka, one must again come down (kshīne punye martya-lokam viśanti). After one’s enjoyment due to pious activities is finished, one must return to this planet in rainfall and first take birth as a plant or creeper, which is eaten by various animals, including human beings, and turned to semen. This semen is injected into the female body, and thus the living entity takes birth. Those who return to earth in this way take birth especially in higher families like those of brāhmanas.

It may be remarked in this connection that even the modern so-called scientists who are going to the moon are not able to stay there, but are returning to their laboratories. Therefore, whether one goes to the moon by modern mechanical arrangements or by performing pious activities, one must return to earth. That is clearly stated in this verse and explained in Bhagavad-gītā. Even if one goes to the higher planetary systems (yānti deva-vratā devān), one’s place there is not secure; one must return to martya-loka. Ābrahma-bhuvanāl lokāh punar āvartino ’rjuna: aside from the moon, even if one goes to Brahmaloka, one must return. Yam prāpya na nivartante tad dhāma paramam mama: but if one goes back home, back to Godhead, he need not return to this material world.

Those interested in materialistic activities remain in the cycle of birth and death. Pravritti-mārga, or the inclination to stay in the material world to enjoy varieties of sense gratification, has been explained in the previous verse. Now, in this verse, it is explained that one who has perfect brahminical knowledge rejects the process of elevation to higher planets and accepts nivritti-mārga; in other words, he prepares himself to go back home, back to Godhead. Those who are not brāhmanas but atheists do not know what is pravritti-mārga or nivritti-mārga; they simply want to obtain pleasure at any cost. Our Krishna consciousness movement is therefore training devotees to give up the pravritti-mārga and accept the nivritti-mārga in order to return home, back to Godhead. This is a little difficult to understand, but it is very easy if one takes to Krishna consciousness seriously and tries to understand Krishna. A Krishna conscious person can understand that performing yajña according to the karma-kānda system is a useless waste of time and that merely giving up the karma-kānda and accepting the process of speculation is also unfruitful. Therefore Narottama dāsa Thākura has sung in his Prema-bhakti-candrikā:

A life of karma-kānda or jñāna-kānda is like a poison pot, and one who takes to such a life is doomed. In the karma-kānda system, one is destined to accept birth and death again and again. Similarly, with jñāna-kānda one falls down again to this material world. Only worship of the Supreme Person offers one the safety of going back home, back to Godhead.

The mind is always agitated by acceptance and rejection, which are compared to mental waves that are constantly tossing. The living entity is floating in the waves of material existence because of his forgetfulness. Śrīla Bhaktivinoda Thākura has therefore sung in his Gītāvalī: miche māyāra vaśe, yāccha bhese’, khāccha hābudubu, bhāi. “My dear mind, under the influence of māyā you are being carried away by the waves of rejection and acceptance. Simply take shelter of Krishna.” Jīva krishna-dāsa, ei viśvāsa, karle ta’ āra duhkha nāi: if we simply regard the lotus feet of Krishna as our ultimate shelter, we shall be saved from all these waves of māyā, which are variously exhibited as mental and sensual activities and the agitation of rejection and acceptance. Krishna instructs in Bhagavad-gītā (18.66):

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” Therefore if we simply place ourselves at the lotus feet of Krishna by taking to Krishna consciousness and keeping always in touch with Him by chanting the Hare Krishna mantra, we need not take much trouble in arranging to return to the spiritual world. By the mercy of Śrī Caitanya Mahāprabhu, this is very easy.

Ācāryavān purusho veda: one who is guided by the bona fide spiritual master knows everything as stated in the Vedas, which set forth the standard of infallible knowledge. As recommended in Bhagavad-gītā, ācāryopāsanam: one must approach the ācārya for real knowledge. Tad-vijñānārtham sa gurum evābhigacchet: one must approach the ācārya, for then one will receive perfect knowledge. When guided by the spiritual master, one attains the ultimate goal of life.

Here the Vedic aphorism sarvam khalv idam brahma is explained. It is also explained in the catuh-ślokī Bhāgavatam. Aham evāsam evāgre. The Supreme Lord existed in the beginning, He exists after the creation and maintains everything, and after destruction everything merges in Him, as stated in Bhagavad-gītā (prakritim yānti māmikām). Thus the Supreme Lord is actually everything. In the conditioned state, we are bewildered in our understanding, but in the perfect stage of liberation we can understand that Krishna is the cause of everything.

“Krishna, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.” (Brahma-samhitā 5.1) This is the perfection of knowledge.

The impersonalists try to prove that the varieties in the vision of the empiric philosopher are false. The impersonalist philosophy, vivarta-vāda, generally cites the acceptance of a rope to be a snake as an example of this fact. According to this example, the varieties within our vision are false, just as a rope seen to be a snake is false. The Vaishnavas say, however, that although the idea that the rope is a snake is false, the snake is not false; one has experience of a snake in reality, and therefore he knows that although the representation of the rope as a snake is false or illusory, there is a snake in reality. Similarly, this world, which is full of varieties, is not false; it is a reflection of the reality in the Vaikuntha world, the spiritual world.

The reflection of the sun from a mirror is nothing but light within darkness. Thus although it is not exactly sunlight, without the sunlight the reflection would be impossible. Similarly, the varieties of this world would be impossible unless there were a real prototype in the spiritual world. The Māyāvādī philosopher cannot understand this, but a real philosopher must be convinced that light is not possible at all without a background of sunlight. Thus the jugglery of words used by the Māyāvādī philosopher to prove that this material world is false may amaze inexperienced children, but a man with full knowledge knows perfectly well that there cannot be any existence without Krishna. Therefore a Vaishnava insists on the platform of somehow or other accepting Krishna (tasmāt kenāpy upāyena manah krishne niveśayet).

When we raise our unmixed faith to the lotus feet of Krishna, everything is revealed. Krishna also says in Bhagavad-gītā (7.1):

“Now hear, O son of Prithā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.” Simply by raising one’s staunch faith in Krishna and His instructions, one can understand reality without a doubt (asamśayam samagram mām). One can understand how Krishna’s material and spiritual energies are working and how He is present everywhere although everything is not Him. This philosophy of acintya-bhedābheda, inconceivable oneness and difference, is the perfect philosophy enunciated by the Vaishnavas. Everything is an emanation from Krishna, but it is not that everything must therefore be worshiped. Speculative knowledge cannot give us reality as it is, but will continue to be nefariously imperfect. So-called scientists try to prove that there is no God and that everything is happening because of the laws of nature, but this is imperfect knowledge because nothing can work unless directed by the Supreme Personality of Godhead. This is explained in Bhagavad-gītā (9.10) by the Lord Himself:

“This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.” In this regard, Śrīla Madhvācārya gives this note: durghatatvād arthatvena parameśvarenaiva kalpitam. The background of everything is the Supreme Personality of Godhead, Vāsudeva. Vāsudevah sarvam iti sa mahātmā sudurlabhah. This can be understood by a mahātmā who is perfect in knowledge. Such a mahātmā is rarely seen.

A forest is certainly a transformation of the earth, but one tree does not depend on another tree; if one is cut down, this does not mean that the others are cut down. Therefore, the forest is neither a combination nor a transformation of the trees. The best explanation is given by Krishna Himself:

“By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.” (Bg. 9.4) Everything is an expansion of Krishna’s energy. As it is said, parāsya śaktir vividhaiva śrūyate: the Lord has multi-energies, which are expressed in different ways. The energies are existing, and the Supreme Personality of Godhead also exists simultaneously; because everything is His energy, He is simultaneously one with everything and different from everything. Thus our speculative theories that ātmā, the living force, is a combination of matter, that matter is a transformation of the soul, or that the body is part of the soul are all insubstantial.

Since all the Lord’s energies are simultaneously existing, one must understand the Supreme Personality of Godhead. But although He is everything, He is not present in everything. The Lord must be worshiped in His original form as Krishna. He can also present Himself in any one of His various expanded energies. When we worship the Deity of the Lord in the temple, the Deity appears to be stone or wood. Now, because the Supreme Lord does not have a material body, He is not stone or wood, yet stone and wood are not different from Him. Thus by worshiping stone or wood we get no result, but when the stone and wood are represented in the Lord’s original form, by worshiping the Deity we get the desired result. This is supported by Śrī Caitanya Mahāprabhu’s philosophy, acintya-bhedābheda, which explains how the Lord can present Himself everywhere and anywhere in a form of His energy to accept service from the devotee.

In material existence there are many regulative principles and formalities. If material existence is temporary or false, this does not mean that the spiritual world, although similar, is also false. That one’s material body is false or temporary does not mean that the body of the Supreme Lord is also false or temporary. The spiritual world is real, and the material world is similar to it. For example, in the desert we sometimes find a mirage, but although the water in a mirage is false, this does not mean that there is no water in reality; water exists, but not in the desert. Similarly, nothing real is in this material world, but reality is in the spiritual world. The Lord’s form and His abode — Goloka Vrindāvana in the Vaikuntha planets — are eternal realities.

From Bhagavad-gītā we understand that there is another prakriti, or nature, which is real. This is explained by the Lord Himself in the Eighth Chapter of Bhagavad-gītā (8.19-21):

“Again and again the day of Brahmā comes, and all living beings are active; and again the night falls, O Pārtha, and they are helplessly dissolved. Yet there is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is. That supreme abode is called unmanifested and infallible, and it is the supreme destination. When one goes there, he never comes back. That is My supreme abode.” The material world is a reflection of the spiritual world. The material world is temporary or false, but the spiritual world is an eternal reality.

The three words bhāvādvaita, kriyādvaita and dravyādvaita are explained in the following verses. However, one has to give up all the nonduality of philosophical life in the material world and come to the actual life of reality in the spiritual world in order to attain perfection.

The Krishna consciousness movement is teaching people how to come to the stage of dedicating everything to the service of the Supreme Personality of Godhead. Krishna says in Bhagavad-gītā (9.27):

“O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.” If whatever we do, whatever we eat, whatever we think and whatever we plan is for the advancement of the Krishna consciousness movement, this is oneness. There is no difference between chanting for Krishna consciousness and working for Krishna consciousness. On the transcendental platform, they are one. But we must be guided by the spiritual master about this oneness; we should not manufacture our own oneness.

The actual interest of all living entities — indeed, the goal of life — is to return home, back to Godhead. This is the interest of one’s own self, one’s wife, one’s children, one’s disciples and one’s friends, relatives, countrymen and all humanity. The Krishna consciousness movement can give directions for management by which everyone can partake in Krishna conscious activities and reach the ultimate goal, which is known as svārtha-gatim. This objective of everyone’s interest is Vishnu, but because people do not know this (na te viduh svārtha-gatim hi vishnum), they are making various plans by which to fulfill so many concocted interests in life. The Krishna consciousness movement is trying to bring everyone to the highest interest. The process may be differently named, but if the aim is one, people should follow it to achieve the ultimate goal in life. Unfortunately, people are thinking of different interests, and blind leaders are misleading them. Everyone is trying to reach the goal of complete happiness materially; because people do not know what complete happiness is, they are materially diverted toward different interests.

This instruction is given for men in all statuses of life. Generally society is divided into brāhmanas, kshatriyas, vaiśyas, śūdras, brahmacārīs, vānaprasthas, sannyāsīs and grihasthas. Everyone must act according to his position and try to please the Supreme Personality of Godhead, for that will make one’s life successful. This was instructed in Naimishāranya:

“O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties [dharma] according to caste divisions and order of life, is to please the Lord Hari.” (Bhāg. 1.2.13) Everyone should act according to his occupational duties just to please the Supreme Personality of Godhead. Then everyone will be happy.

The ultimate goal of life is Vishnu, Krishna. Therefore, either by Vedic regulative principles or by materialistic activities, if one tries to reach the destination of Krishna, that is the perfection of life. Krishna should be the target; everyone should try to reach Krishna, from any position of life.

Krishna accepts service from anyone. The Lord says in Bhagavad-gītā (9.32):

“O son of Prithā, those who take shelter in Me, though they be of lower birth — women, vaiśyas [merchants], as well as śūdras [workers] — can approach the supreme destination.” It does not matter what one’s position is; if one aims at reaching Krishna by performing his occupational duty under the direction of the spiritual master, his life is successful. It is not that only sannyāsīs, vānaprasthas and brahmacārīs can reach Krishna. A grihastha, a householder, can also reach Krishna, provided he becomes a pure devotee without material desires. An example of this is cited in the next verse.

Placing himself as an ordinary householder, Mahārāja Yudhishthira inquired from Nārada Muni how a griha-mūdha-dhī, a person who is entangled in household life and who thus continues to remain a fool, can be delivered. Nārada Muni encouraged Mahārāja Yudhishthira by saying, “You are already on the safe side because you, along with your entire family, have become a pure devotee of Krishna.” By Krishna’s grace, the Pāndavas conquered in the Battle of Kurukshetra and were saved from many dangers posed not only by kings but sometimes even by the demigods. Thus they are a practical example of how to live in security and safety by the grace of Krishna. Everyone should follow the example of the Pāndavas, who showed how to be saved by the grace of Krishna. Our Krishna consciousness movement is intended to teach how everyone can live peacefully in this material world and at the end of life return home, back to Godhead. In the material world there are always dangers at every step (padam padam yad vipadām na teshām). Nonetheless, if one takes shelter of Krishna without hesitation and keeps under the shelter of Krishna, he can easily cross the ocean of nescience. Samāśritā ye pada-pallava-plavam mahat-padam punya-yaśo murāreh. To the devotee, this great ocean of nescience becomes like a puddle of water in the hoofprint of a cow. A pure devotee, without embarrassing himself by trying for elevation in so many ways, stays in the safest position as a servant of Krishna, and thus his life is eternally safe without a doubt.

Śrīla Nārada Muni is giving a practical example from his past life. Formerly, during the previous lifetime of Lord Brahmā, Nārada Muni was one of the denizens of Gandharvaloka, but unfortunately, as will be explained, he fell from his exalted position in Gandharvaloka, where the inhabitants are extremely beautiful and expert in singing, to become a śūdra. Nonetheless, because of his association with devotees, he became more fortunate than he was in Gandharvaloka. Even though cursed by the prajāpatis to become a śūdra, in his next life he became the son of Lord Brahmā.

The word mahā-kalpe is described by Śrīla Madhvācārya as atīta-brahma-kalpe. Brahmā dies at the end of a life of many millions of years. The day of Brahmā is described in Bhagavad-gītā (8.17):

“By human calculation, a thousand ages taken together is the duration of Brahmā’s one day. And such also is the duration of his night.” Bhagavān Śrī Krishna can remember incidents from millions of years ago. Similarly, His pure devotee like Nārada Muni can also remember incidents from a past life millions and millions of years ago.

From the description of the beauty of Nārada Muni when he was one of the denizens of Gandharvaloka, it appears that everyone on that planet is extremely beautiful and pleasing and always decorated with flowers and sandalwood. Upabarhana was Nārada Muni’s name previously. Upabarhana was specifically expert in decorating himself to attract the attention of women, and thus he became a playboy, as described in the next verse. To be a playboy in this life is unfortunate because too much attraction to women will lead one to fall into the association of śūdras, who can easily take advantage of mingling with women without restriction. In this present Age of Kali, when people are mandāh sumanda-matayah — very bad because of a śūdra mentality — such free mingling is prominent. Among the higher classes — brāhmana, kshatriya and vaiśya — there is no chance for men to mingle with women freely, but in the śūdra community such mingling is open. Because there is no cultural education in this Age of Kali, everyone is spiritually untrained, and everyone is therefore to be considered śūdra (aśuddhāh śūdra-kalpā hi brāhmanāh kali-sambhavāh). When all the people become śūdras, certainly they are very bad (mandāh sumanda-matayah). Thus they manufacture their own way of life, with the result that they gradually become unfortunate (manda-bhāgyāh), and furthermore they are always disturbed by various circumstances.

Sankīrtana means chanting of the holy name of the Lord. The Hare Krishna movement is not a new movement as people sometimes mistakenly think. The Hare Krishna movement is present in every millennium of Lord Brahmā’s life, and the holy name is chanted in all the higher planetary systems, including Brahmaloka and Candraloka, not to speak of Gandharvaloka and Apsaroloka. The sankīrtana movement that was started in this world five hundred years ago by Śrī Caitanya Mahāprabhu is therefore not a new movement. Sometimes, because of our bad luck, this movement is stopped, but Śrī Caitanya Mahāprabhu and His servants again start the movement for the benefit of the entire world or, indeed, the entire universe.

As far as kīrtana is concerned, the śāstras say, śravanam kīrtanam vishnoh: one should chant the glories of the Supreme Lord and the holy name of the Supreme Lord. This is clearly stated. Śravanam kīrtanam vishnoh: one should chant about and glorify Lord Vishnu, not any demigod. Unfortunately, there are foolish persons who invent some process of kīrtana on the basis of a demigod’s name. This is an offense. Kīrtana means glorifying the Supreme Lord, not any demigod. Sometimes people invent Kālī-kīrtana or Śiva-kīrtana, and even big sannyāsīs in the Māyāvāda school say that one may chant any name and still get the same result. But here we find that millions and millions of years ago, when Nārada Muni was a Gandharva, he neglected the order to glorify the Lord, and being mad in the association of women, he began to chant otherwise. Thus he was cursed to become a śūdra. His first offense was that he went to join the sankīrtana party in the company of lusty women, and another offense was that he considered ordinary songs, like cinema songs and other such songs, to be equal to sankīrtana. For this offense he was punished with becoming a śūdra.

The Supreme Personality of Godhead says in Bhagavad-gītā (9.32):

“O son of Prithā, those who take shelter in Me, though they be of lower birth — women, vaiśyas [merchants], as well as śūdras [workers] — can approach the supreme destination.” It doesn’t matter whether a person is born as a śūdra, a woman or a vaiśya; if he associates with devotees repeatedly or always (sādhu-sangena), he can be elevated to the highest perfection. Nārada Muni is explaining this in relation to his own life. The sankīrtana movement is important, for regardless of whether one is a śūdra, vaiśya, mleccha, yavana or whatever, if one associates with a pure devotee, follows his instructions and serves the pure devotee, his life is successful. This is bhakti. Ānukūlyena krishnānuśīlanam. Bhakti consists of serving Krishna and His devotees very favorably. Anyābhilāshitā-śūnyam. If one has no desire other than to serve Krishna and His devotee, then his life is successful. This is explained by Nārada Muni through this practical example from his own life.

This is a confirmation of the Krishna consciousness movement. Anyone who takes part in this movement, regardless of what he is, can gain the topmost result achieved by a perfect sannyāsī, namely brahma-jñāna (spiritual knowledge). Even more important, he can advance in devotional service. Mahārāja Yudhishthira thought that because he was a grihastha there was no hope of his being liberated, and therefore he asked Nārada Muni how he could get out of material entanglement. But Nārada Muni, citing a practical example from his own life, established that by associating with devotees and chanting the Hare Krishna mantra, any man in any condition of life can achieve the highest perfection without a doubt.

Here is a statement exalting a Vaishnava. In human society, a brāhmana is the most respected person. A brāhmana is one who can understand Brahman, the impersonal Brahman, but hardly ever can one understand the Supreme Personality of Godhead, who is described by Arjuna in Bhagavad-gītā as param brahma. A brāhmana may be extremely fortunate in having achieved brahma- jñāna, but the Pāndavas were so exalted that the Parabrahman, the Supreme Personality of Godhead, was living in their house like an ordinary human being. The word bhūri-bhāgāh indicates that the Pāndavas were in a still higher position than brahmacārīs and brāhmanas. In the following verses, Nārada Muni repeatedly glorifies the position of the Pāndavas.

Krishna can become the director and spiritual master of anyone who is serious about getting the mercy of Krishna. The Lord sends the spiritual master to train a devotee, and when the devotee is advanced, the Lord acts as the spiritual master within his heart.

“To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.” Krishna does not become the direct spiritual master unless one is fully trained by His representative spiritual master. Therefore, as we have already discussed, the Lord’s representative spiritual master should not be considered an ordinary human being. The representative spiritual master never gives any false knowledge to his disciple, but only perfect knowledge. Thus he is the representative of Krishna. Krishna helps as the guru, or spiritual master, from within and from without. From without He helps the devotee as His representative, and from within He talks personally with the pure devotee and gives him instructions by which he may return home, back to Godhead.

Lord Krishna is not properly understood even by such exalted personalities as Lord Śiva and Lord Brahmā, what to speak of ordinary men, but by His causeless mercy He bestows the benediction of devotion upon His devotees, who can thus understand Krishna as He is. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvatah. No one within this universe can understand Krishna in truth, but if one engages in devotional service one can understand Him perfectly well. This is also confirmed by the Lord in the Seventh Chapter of Bhagavad-gītā (7.1):

“Now, hear, O son of Prithā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.” Lord Krishna Himself teaches how one can understand Him perfectly well, without a doubt. Not only the Pāndavas but everyone who sincerely accepts the instructions of Krishna can understand the Supreme Personality of Godhead as He is. After instructing Yudhishthira Mahārāja, Nārada Muni prays for the Lord’s blessings that He be pleased with everyone and that everyone become perfect in God consciousness and return home, back to Godhead.

It is natural that when someone belonging to one’s family circle is understood to be very great, one becomes ecstatic in love, thinking, “Oh, such a great personality is our relative!” When Śrī Krishna, who was already known to the Pāndavas, was further described by Nārada Muni to be the Supreme Personality of Godhead, naturally the Pāndavas were amazed, thinking, “The Supreme Personality of Godhead is with us as our cousin!” Certainly their ecstasy was extraordinary.

After hearing the conversation between Nārada and Yudhishthira, if one still has any doubts about Krishna’s being the Supreme Personality of Godhead, one should immediately give them up. Asamśayam samagram. Without any doubt and without any defect, one should understand Krishna to be the Supreme Personality of Godhead and thus surrender at His lotus feet. Ordinary persons do not do this, even after hearing all the Vedas, but if one is fortunate, although it may be even after many, many births, he comes to this conclusion (bahūnām janmanām ante jñānavān mām prapadyate).

— Completed on the night of Vaiśākhī Śukla Ekādaśī, the tenth of May, 1976, in the temple of the Pañcatattva, New Navadvīpa (Honolulu), by the mercy of śrī-krishna-caitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vrinda. Thus we may happily chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.