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<div class="code">731113SB-DELHI - November 13, 1973 - 49:25 Minutes</div>


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'''Prabhupāda:'''

:(vāsudeve) ''bhagavati''
:''bhakti-yogaḥ prayojitaḥ''
:''janayaty āśu vairāgyaṁ''
:''jñānaṁ ca yad ahaitukam''
:([[SB 1.2.7|SB 1.2.7]])

''Vāsudeve bhagavati.'' Vāsudeva is another name of Kṛṣṇa because Kṛṣṇa appears as the son of Vasudeva. Whenever Kṛṣṇa appears, He appears as the son of Vasudeva and Devakī. Kṛṣṇa is the origin of everyone. So how there can be a father and mother of Kṛṣṇa? Kṛṣṇa is described as ''sarva-kāraṇa-kāraṇam'' (Bs. 5.1), the cause of all causes. Kṛṣṇa says in the ''Bhagavad-gītā'', ''aham ādir hi devānām'' ([[BG 10.2 (1972)|BG 10.2]]). ''Devānām'', the demigods. The first demigod is Lord Brahmā, the first living creature within this universe. Then Viṣṇu, then Lord Śiva, then other demigods, Indra, Candra, Sūrya—many, some millions.

So how Vasudeva can become His father so that His name is famous as Vāsudeva, "Son of Vasudeva"? The thing is that Vasudeva formerly underwent severe austerities, and he wanted a son like Kṛṣṇa. So Kṛṣṇa agreed that, "Like Me, there is nobody else." Kṛṣṇa is ''asamordhva''. Nobody is equal to Him; nobody is above Him. Therefore Vasudeva, in his previous birth, he wanted like . . . a son like Kṛṣṇa. So He could not find anyone like Him. Therefore He agreed Himself to become his son.

The idea is that Kṛṣṇa, the Supreme Personality of Godhead, when He comes upon this material world just like ordinary human child, He accepts His devotee as His father, His devotee as His mother. That is the way. Therefore Kṛṣṇa appeared as the son of Vasudeva, and He is well known as Vāsudeva. ''Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ'' ([[BG 7.19 (1972)|BG 7.19]]).

In the ''Bhagavad-gītā'' it is said that a person advancing in spiritual knowledge must come to the point of understanding Vasudeva . . . Vāsudeva. Then his knowledge is perfect. ''Bahūnāṁ janmanām ante.'' Not ordinary men, but those who are actually searching after the Supreme Absolute Truth, such persons, ''bahūnāṁ janmanām ante'', after many, many births of searching like that, he understands that "Vāsudeva is everything." ''Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ'' ([[BG 7.19 (1972)|BG 7.19]]).

Such ''mahātmā'', or advanced soul . . . ''mahātmā'' and ''kṣudrātmā'', or ''durātmā''. Those who are advanced in spiritual knowledge, they are called ''mahātmā''. And the symptom of ''mahātmā'' is, ''mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ bhajanty ananya-manasaḥ'' ([[BG 9.13 (1972)|BG 9.13]]). ''Mahātmā'' is not changing a dress or having a big beard. (break) ''Mahātmā'' is described, who is ''mahātmā. Mahātmā . . . mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ. Mahātmā'' is not under the control of this material energy. He is under the shelter of spiritual energy, ''daivī-prakṛti''. And the symptom is ''bhajanty ananya-manasaḥ'': he has no other business than to serve the Supreme Personality. ''Bhajanti. Bhaja sevāyām.''

This ''bhaja-dhātu'' is used in the sense of service, ''bhajanti''. The ''bhajanti'' word is used in ''Bhagavad-gītā'' many places. ''Bhajanti. Ārtaḥ arthārthī jijñāsuḥ. Catur-vidhā bhajante mām. Catur-vidhā bhajante māṁ sukṛtino 'rjuna'' ([[BG 7.16 (1972)|BG 7.16]]). ''Sukṛti. Sukṛti'' means pious. Those who have done pious activities, they come to the position of ''bhajanti''. Not always. That is also explained in another place: ''yeṣāṁ anta-gataṁ pāpam.'' Those who have finished their sinful activities . . .

''Yeṣāṁ anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām'' ([[BG 7.28 (1972)|BG 7.28]]), those who are actually engaged in pious activity. Therefore, according to our Vedic civilization, people are advised to act piously. If a man is very poor, he has nothing to give in charity or make sacrifice, "Go to the Ganges, take your bath." That is also pious. Pious activities. So in this way the whole life, whole Vedic civilization, is based on inducing people to engage, to be engaged in pious activities. Because by acting piously, one day they come to the stage of ''bhajana''.

India is trained . . . by culture, by birth, the land of Bhārata-varṣa is ''puṇya-bhūmi''. Still, you will find in ''Kumbha-melā'' many millions of people will come to take bath, to take a dip into the Ganges, because they think it is pious. So through the veins of Indians, the spiritual fluid is flowing. Unfortunately the leaders are misguiding them, and they are becoming atheists generally. It is very regretful situation.

So anyway, after many pious activities, one may come to the platform of ''bhagavad-bhajana''.

:''catur-vidhā bhajante māṁ''
:''. . . sukṛtino 'rjuna''
:''ārto arthārthī jijñāsur''
:''jñānī ca bharatarṣabha''
:([[BG 7.16 (1972)|BG 7.16]])

Four classes of men. Those who are distressed, ''ārta'', suffering . . . everyone is suffering, but those who are acute with suffering. ''Ārtaḥ arthārthī'': those who are in need of some money. ''Artha, jijñāsuḥ'': and inquisitive what is God. And ''jñānī'', means actually those who are in knowledge; they are searching after. Four classes of men begins ''bhajana''. Not the others. Opposite numbers are ''na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ'' ([[BG 7.15 (1972)|BG 7.15]]). Those who are ''duskṛtina'', background is simple sinful activities, they cannot take.

So here in the ''Śrīmad-Bhāgavatam'', Sūta Gosvāmī is explaining in the meeting of Naimiṣāraṇya. He says, ''vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ.'' If you begin your ''bhakti-yoga'', ''vāsudeve bhagavati . . . bhakti-yoga'' can be applied only to ''vāsudeve bhagavati. Bhakti-yoga'' is not applied anywhere. The ''śāstra'' does not say. ''Bhakti'' means to serve; and ''yoga'', the process. That is described in the ''Bhagavad-gītā'' also. ''Bhagavad-gītā'' is ''bhakti-yoga''. ''Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ'' ([[BG 7.1 (1972)|BG 7.1]]). ''Mad-āśrayaḥ.'' After taking shelter of Kṛṣṇa or representative of Kṛṣṇa . . . Kṛṣṇa or representative of Kṛṣṇa you have to take shelter. ''Mad-āśrayaḥ.'' Narottama dāsa Ṭhākura said, ''āśraya lañā bhaje, kṛṣṇa tāre na hi tyaje.'' Anyone who takes ''āśraya'' and begins his ''bhajana, kṛṣṇa tāre na hi tyaje'', Kṛṣṇa cannot give him up. Kṛṣṇa will accept him. And in the ''Bhagavad-gītā'' it is said, ''tad-vijñānārthaṁ sa gurum eva abhigacchet'' (MU 1.2.12).

In the ''Bhāgavata'' also it is said, ''tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam'' ([[SB 11.3.21|SB 11.3.21]]). Those who are inquisitive, ''brahma-jijñāsā, jijñāsuḥ śreya uttamam. Śreya'' means the ultimate benefit, goal of life. People are very much attached to the immediate benefit. Just like children. Children, if you give him two ''paisa''–worth lozenges, he is very much attached. But if you want to engage him in education, he is not very much attached. So there are two things: ''śreya'' and ''preya. Preya'' means immediate enjoyment, and ''śreya'' means future benefit. So ''śreya uttamam.'' Everyone is doing something. Just like a child is being educated for future happiness. But this happiness, this material happiness, is temporary. Even if you are educated very nicely, become a big lawyer or high-court judge or anything big post, they are all temporary. Because as soon as the body is finished, everything is finished. Then again you have to take birth. There is no guarantee what kind of birth. Suppose you get birth again in human society. Then you have to take again education, again endeavor, if you want to become some big post.

Therefore everything here is temporary, ''anitya. Anitya. Anitya'' means they are not permanent. But here it is said, ''śreya uttamam. Uttamam means udgata tamaṁ yasmād''. This material world is called ''tamaḥ''. Therefore Vedic advice is, ''tamasi mā jyotir gama'': "Don't remain in this darkness. Try to go to the light." ''Jyotir gama.'' So ''uttama'' means . . . this word we have . . . ''uttama''. The ''uttama'' means transcendental, beyond this material world. So there is ''śreya'', ultimate benefit of life, beyond this material world. So one who is interested the ''śreya'', or ultimate benefit of life beyond this material world, for him there is need of accepting a ''guru. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam'' ([[SB 11.3.21|SB 11.3.21]]). ''Uttamam'', not for this ma . . . generally, people go to accept a ''guru'' for some material benefit, for cheap ''āśīrvāda'', so that he can become more opulent in this material world. But that is not ''śreya''. These things will be finished. These things will be finished with your body, and body is sure to be finished.

''Mṛtyuḥ sarva-haraś cāham'' ([[BG 10.34 (1972)|BG 10.34]]). Kṛṣṇa says in the ''Bhagavad-gītā'' that, "I am the death, and I take away everything at the death, at the time of your . . ." ''Mṛtyuḥ sarva-haraś cāham''. You make all asset. You make good bank balance, skyscraper building, good family, everything, but everything will be taken away at the time of death. Then another chapter. Then you do not know what chapter begins. That will depend on your ''karma''. The same thing, contamination. As you have made your mental condition, ''sadā tad-bhāva-bhāvitaḥ'' ([[BG 8.6 (1972)|BG 8.6]]), you will get; nature will give a similar body. This is going on.

''karmaṇā daiva-netreṇa jantur deha upapatti'' ([[SB 3.31.1|SB 3.31.1]]). By ''karma'' everyone is working, but even (everyone) is working in three modes of nature. This material world, there are three modes of nature: ''sattva-guṇa, rajo-guṇa, tamo-guṇa''. So if you are working in ''tamo-guṇa'', then you are preparing a body of ''tamo-guṇa.'' If you are working ''rajo-guṇa'', then you are preparing a body for ''rajo-guṇa''. Similarly, ''sattva-guṇa''. Everything is described in the ''Bhagavad-gītā''. What is the different result? ''Ūrdhvaṁ gacchanti sattva-sthāḥ.'' Those who are working in ''sattva-guṇa'', they will go to the higher planetary systems. There are Janaloka, Maharloka, Tapoloka, Brahmaloka, Satyaloka, Siddhaloka. You'll go there. ''Ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ'' ([[BG 14.18 (1972)|BG 14.18]]).

And if you want to remain in the middle planetary system, then that is ''rajo-guṇa.'' And ''jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ''. And those who are working in ''tamo-guṇa, jaghanya'', most abominable behavior, they will go to the animal kingdom or the lower planetary system. This is the process. As you are contaminating, ''kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu'' ([[BG 13.22 (1972)|BG 13.22]]). ''Sat'' and ''asat-janma.'' Why there are so many varieties of life? Cats, dogs, trees, aquatics, birds, beasts, human beings, demigods, civilized, uncivilized, so many. Why there are so many varieties? ''Kāraṇaṁ guṇa-saṅgo 'sya''. As he is associating with different types of qualities, he is getting a different types of body. This is going on. Therefore Caitanya Mahāprabhu says:

:''ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva''
:''guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja''
:([[CC Madhya 19.151|CC Madhya 19.151]])

Caitanya Mahāprabhu says: "The living entity is rotating within this universe," ''brahmāṇḍa bhramite.'' Sometimes this planet, sometimes that planet, sometimes this body, sometimes that body. In this way he is rotating from time immemorial. But by chance, fortunate, by fortune, if he gets in touch of a proper ''guru'' and then he gets Kṛṣṇa . . . ''guru-kṛṣṇa-kṛpāya''. By Kṛṣṇa's mercy, he gets ''guru'', and ''guru's'' mercy, he gets Kṛṣṇa, simultaneously—if he is actually serious about Kṛṣṇa, Kṛṣṇa consciousness. This is important, therefore, when we hear about Kṛṣṇa . . . therefore ''sat-saṅga'' is required, to awaken that Kṛṣṇa consciousness, dormant Kṛṣṇa consciousness within everyone's heart. Everyone's heart, there is. Because he is part and parcel of Kṛṣṇa.

Just like a boy who has left his home from childhood. Somehow or other, he is separated from his rich father, loitering in the street. But he is reminded. He can remember. Similarly, we are all sons of the most opulent father. ''Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ'' (Viṣṇu Purāṇa 6.5.47). Unfortunately, we have forgotten. We are thinking that, "I am American," "I am Indian," "I am this," "I am that," and toiling and laboring hard, struggle for existence. Therefore the most beneficial welfare activity is Kṛṣṇa consciousness. We are reminding people that, "You are son of such great personality, or Kṛṣṇa. Why don't you go back to your home? Why you are rotting in this material world, suffering?" This is the mission.

So required, this education. When one understands that, "I am rotting here in this nasty place . . ." This is a nasty place. Not only this material planet; anywhere within this material world . . . ''ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna'' ([[BG 8.16 (1972)|BG 8.16]]). Even if you go to the Brahmaloka, where the duration of life you cannot calculate and the standard of life is very, very good, but still, ''ābrahma-bhuvanāl lokāḥ punar āvartinaḥ'', wherever you go, the ''janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]) is there. You cannot avoid it. So this information, Kṛṣṇa consciousness, is even up above Brahmaloka. Therefore it is the most beneficial welfare activities in the world, Kṛṣṇa consciousness, to awaken Kṛṣṇa consciousness.

So this awakening is possible when one is engaged in the devotional service of Vāsudeva, Kṛṣṇa. Just like these boys, these European and American boys, foreign, they have been engaged in the service of Vāsudeva. ''Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, arcanam.'' This is ''arcana''. This offering ''ārati, bhoga'', and ''śravaṇaṁ kīrtanam'', chanting Hare Kṛṣṇa ''mantra'' and hearing. These are the devotional processes, nine processes.

:''śravaṇaṁ kīrtanaṁ viṣṇoḥ''
:''smaraṇaṁ pāda-sevanam''
:''arcanaṁ vandanaṁ dāsyaṁ''
:''sakhyam ātma-nivedanam''
:([[SB 7.5.23-24|SB 7.5.23]])

So this is called ''bhakti-yoga''.

So here it is said, ''vāsudeve bhagavati. Vāsudeve'', Kṛṣṇa. Who is Kṛṣṇa? Bhagavān, ''bhagavati''. He is not ordinary person, ordinary person. He is ''bhagavān. Kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). There are many ''bhagavāns'', but the original ''bhagavān'' is Kṛṣṇa. ''Aham ādir hi devānām'' ([[BG 10.2 (1972)|BG 10.2]]). ''Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate'' ([[BG 10.8 (1972)|BG 10.8]]). So in this way, Kṛṣṇa is the Supreme. Therefore here it is said, ''vāsudeve bhagavati''. Don't consider Kṛṣṇa as human being. ''Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam'' ([[BG 9.11 (1972)|BG 9.11]]).

Because He comes to show actually what is God, He comes as human being. That does not mean He is like us, human being. Just like in the prison house, if sometimes the governor goes to inspect and the prisoners think, "Oh, now governor is also one of us. He has become prisoner . . ." Just like Mahatma Gandhi went to the prison house, and the pickpocket, if he thinks, "Now Mahatma Gandhi is also one of us," this is wrong. This is wrong. ''Avajānanti māṁ mūḍhāḥ'' ([[BG 9.11 (1972)|BG 9.11]]). Because he is ''mūḍha'', the pickpocket, he is thinking that, "Mahatma Gandhi is also like me," or "The governor, he has come into the prison house; therefore he is also like one of us." No. Out of His mercy, He comes.

People are searching after God. The so-called speculators, big, big scholars, they are trying to understand God: "God may be like this, may be like that." Why "may be"? You do not know God. Just admit that you do not know. Why you are cheating? "May be" means you do not know. So why don't you say, "I do not know"? But these rascals will say: "May be like this." And why "may be"? Here is God. "I am like this," Kṛṣṇa says. Kṛṣṇa says: "Here I am." ''Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate'' ([[BG 10.8 (1972)|BG 10.8]]). And He is worshiped by all sages, saintly persons. When Arjuna admitted Him that "Kṛṣṇa, You are Para-brahman," ''paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān puruṣaṁ śāśvatam'' ([[BG 10.12-13 (1972)|BG 10.12]]), "You are ''puruṣa''." ''Puruṣa'' means enjoyer. ''Śāśvata'' means eternally. Not that, "You are now enjoyer, and formerly You were something else." No. ''Śāśvataṁ puruṣam ādyam'', original.

So this is the appreciation of Kṛṣṇa. After reading ''Bhagavad-gītā'', if you do not understand Kṛṣṇa, if you try to banish Kṛṣṇa, then what kind of reading of ''Bhagavad-gītā''? This is all nonsense. If actually one understands ''Bhagavad-gītā'', if he has actually studied, then . . . just like Arjuna, he'll admit, "Oh, ''paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān'' ([[BG 10.12-13 (1972)|BG 10.12]])." That is Arjuna's experience after hearing ''Bhagavad-gītā''. And he said that "You are accepted by great personalities—Asita, Nārada, Vyāsa, Devala, big, big personalities." So ''svayaṁ ca'', "You are also speaking Yourself. We have heard from ''śāstras'' and authorities, and You are speaking personally; therefore I accept You that You are Para-brahman." This is the study of ''Bhagavad-gītā''.

So God is explaining Himself personally, and He is accepted by authorities, not only in days of yore, formerly, but recently within five hundred, seven hundred years, big, big ''ācāryas''—Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī—big, big ''ācār'' . . . stalwart, latest within five hundred years, Śrī Caitanya Mahāprabhu, everyone accepts Kṛṣṇa the Supreme Personality of Godhead. And these rascals are searching out what is God. Just see their rascaldom. God is here, and he is searching. So those who are searching after God, and they are, if they are making some proposition, thesis, these are all nonsense, cheating. You do not know God. You admit. That is very good. But why you are making thesis? God is not subjected to your mental speculation. That is confirmed in the ''Brahma-saṁhitā'':

:''panthās tu koṭi-śata-vatsara-sampragamyo''
:''vāyor athāpi manaso muni-puṅgavānām''
:''so 'py asti yat prapada-sīmny avicintya-tattve''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.34)

''Panthās tu koṭi-śata-vatsara.'' We have got experience of flying by the airplane. It goes five hundred, six hundred, thousand miles per hour. But here it is said, ''panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi''. On the airplane of the speed of air or on the speed of mind . . . you can understand the speed of mind. You are sitting here; immediately you can go to London, ten thousand miles away. The speed of mind you can understand. So here it is . . . even on the speed of mind, not this one-thousand-mile speed or five-hundred-mile speed. On the speed of mind. The speed of mind means within second it can go millions of miles.

That is the speed of mind. So it is said, ''panthās tu'' . . . and with that speed, if you go on, ''koṭi-śata-vatsara-sampragamyaḥ'', for many millions of years to find out where is God, it is impossible. You cannot. You cannot. ''Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām'' (Bs. 5.34). And by whom? ''Muni-puṅga'', great, great saintly persons. So still, ''avicintya-tattve'', still, it remains ''avicintya-tattva.'' You cannot understand. ''Nāyam ātmā pravacanena labhyaḥ.'' In the ''Vedas'' it is said: "Simply by argument, speculation, you cannot understand." You have to understand God from God or from His representative. Otherwise it is not possible. This is the process.

So therefore it is said that ''vāsudeve bhagavati''. If you engage yourself in devotional service, ''vāsudeve bhagavati bhakti-yogaḥ,'' not other ''yoga'' . . . ''jñāna-yoga'', ''karma-yoga'', ''dhyāna-yoga'', ''haṭha-yoga'', they will not be appreciated. Because in the ''Bhagavad-gītā'' it is said, Kṛṣṇa said, ''bhaktyā mām abhijānāti'' ([[BG 18.55 (1972)|BG 18.55]]). Kṛṣṇa never says: "By process of ''jñāna'' or ''karma'' or ''yoga'' . . ." no. You cannot. ''Bhaktyā mām abhijānāti.'' Or He speaks to Arjuna ''Bhagavad-gītā'', ''bhakto 'si priyo 'si me'' ([[BG 4.3 (1972)|BG 4.3]]). So without ''bhakti'', without ''bhakti-yoga'', there is no possibility of understanding what is God. Take it for certain.

Therefore the ''Bhāgavata'' says, ''vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ'' ([[SB 1.2.7|SB 1.2.7]]). If you apply ''bhakti-yoga'' in the Supreme Personality of Godhead, ''vāsudeve bhagavati'', then what will be the result? The result is ''janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam.'' Two things required for perfection of life: ''jñāna'' and ''vairāgya. Jñāna'' means perfect knowledge. What is that perfect knowledge? ''Ahaṁ brahmāsmi'': "I am not this, American, Indian, or this and that. I am ''brahma-vastu''. I am part and parcel of God. God is Para-brahman, and I am also part and parcel. Therefore I am also Brahman." The part and parcel of gold is gold. One has to realize that "I am not this body, matter. I am spirit soul, part and parcel of the Supreme Soul." That is called ''jñāna'', not that M.A., Ph.D., D.H.C. These are not ''jñāna''. They are different expansion of ''ajñāna''.

The so-called university education, D.H.C., Ph.D., they are simply expansion of ''ajñāna''. He is again . . . therefore the more a person is so-called scientist, educated, he is more godless. That means he is going deeper and deeper into the ''ajñāna''. Because ''jñāna'' means to know God. That is not real ''jñāna. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate'' ([[BG 7.19 (1972)|BG 7.19]]). Not ''ajñānavān''. So if you do not know God, if you do not know what you are, if you do not know what is your relationship with God, then what is your ''jñāna''? That ''jñāna'', for eating, sleeping, mating, the cats and dogs they have got. Do you mean to say to have better knowledge how to eat nicely, how to sleep more nicely or to have sexual intercourse nicely, is that ''jñāna''? No. They are all ''ajñāna''. They are the business of the cats and dogs. Real ''jñāna'' is to know ''ahaṁ brahmāsmi. Brahma-bhūtaḥ prasannātmā na śocati na'' . . . ([[BG 18.54 (1972)|BG 18.54]]). That is real ''jñāna''.

So ''vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ'' ([[SB 1.2.7|SB 1.2.7]]). If you apply ''bhakti-yoga'' to Vāsudeva, Kṛṣṇa, the Supreme Personality of . . . then very soon, ''janayaty āśu . . . āśu'' means very soon. ''Janayaty āśu vairāgyam''. Just see. These boys and girls of America and Europe, they were too much addicted, because their father, mother, their civilization is to be attached to material enjoyment. Actually they were. Now see their ''vairāgyam''. Practical. There is no theoretical. As soon as you engage yourself, ''vāsudeve bhagavati'' . . . these young girls . . . one of my student is, was . . . she is girl. She was a great artist, dancing girl in Australia. She gave up everything and came to me, "Swāmījī, make me your disciple." I saw her father and mother in Australia. A very beautiful girl. Very big, big heading in newspaper that "Such-and-such girl has left everything." This is ''vairāgya''. Very profitable business she was earning. All of them. They are all qualified. They are not like our Indian boys and girls, uneducated or illiterate. No. They are well qualified. They can earn any amount of money. But ''vairāgyam. Janayaty āśu vairāgyam''. This, see practically. And ''jñānam''. Bring any so-called ''svāmī'' and ''yogīs'' and talk with them about ''jñāna''. They will be, I mean to say, victorious, even they are with me for only four and five years.

So this is practical. This is not story. If you actually want ''jñānam'' and ''vairāgyam'', then ''vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu'' ([[SB 1.2.7|SB 1.2.7]]), very soon. ''Ahaitukam''. Nobody can give any reason how this man has become . . . actually, our Indians are appreciate . . . "How these Europeans, Americ . . . become so nice devotees." But ''ahaitukam''. ''Ahaitukam''. You cannot ascertain how the reason. It is Kṛṣṇa's favor. It is Kṛṣṇa's favor.

So anyone can take advantage. We are preaching this Kṛṣṇa consciousness movement that, "You take to Kṛṣṇa consciousness, your life will be perfect." And what is the perfection of life? ''Jñāna'' and ''vairāgya''. Because everyone is working under the wrong impression that, "I am this body"; therefore he is ''ajñāna''. He does not know that "I am not this body." As soon as he comes to the understanding that, "I am not this body; I am spirit soul," then ''jñāna'', immediately he will inquire, "Then what is the activities of the spirit soul? So far I have worked for the interest of my this body, but I have done nothing with the interest of my spirit, as I am. I am a spirit soul." That is ''bhakti-yoga''. The activities of the spirit soul, the activities of Brahman, is ''bhakti-yoga''. ''Bhakti-yoga'' is not material activities. ''Bhakti-yoga'' is spiritual, pure spiritual activities.

Therefore in the ''Bhagavad-gītā'' you will find, ''māṁ ca 'vyabhicāreṇa bhakti-yogena yaḥ sevate'' ([[BG 14.26 (1972)|BG 14.26]]). ''Avyabhicāreṇa'', unadulterated ''bhakti-yoga''. ''Yaḥ sevate''. Anyone who is engaged in unadulterated ''bhakti-yoga'', ''sa guṇān samatītyaitān brahma-bhūyāya kalpate'', immediately he realizes his identification as Brahman. ''Sa guṇān.'' These ''sattva-rajo-tamo-guṇa'', I have described already, he immediately transcends. ''Mukti'' means to get out of the influence of the ''sattva-guṇa, rajo-guṇa, tamo-guṇa.'' That is ''mukti''. Now, here is the assurance by the Lord Himself: "Anyone who is engaged in unadulterated, without any mixture, without any adulteration, pure ''bhakti'', then . . ." ''Avyabhicāreṇa bhakti-yogena yaḥ sev'' . . . same thing as it is said in the ''Bhāgavata, bhakti-yogena, bhakti-yogaḥ prayojitaḥ'' ([[SB 1.2.7|SB 1.2.7]]). ''Sa guṇān samatītyaitān brahma-bhūyāya kalpate.'' He immediately becomes transcendental to these material modes of nature and he becomes Brahman. ''Brahma-bhūtaḥ prasannātmā na śocati na'' . . . ([[BG 18.54 (1972)|BG 18.54]]). These things are there.

So we require ''jñāna. Jñāna'' means to understand his own self. Our . . . unless one understands that, "I am not this body," there is no ''jñāna'', anyone, however a scholar he may be. Therefore it is called ''māyayāpahṛta-jñānāḥ.'' If we say that a so-called educated person is in ''ajñāna'' because he does not know what he is, then . . . that was admitted by Sanātana Gosvāmī. He was prime minister of Nawab Hussain Shah Khan, and he joined Caitanya Mahāprabhu's movement. So he submitted himself, surrendered himself to Caitanya Mahāprabhu, by saying that ''grāmya-vyavahāre loke kaha ei paṇḍita'' ([[CC Madhya 20.100|CC Madhya 20.100]]). ''Grāmya-vyavahāre'': "By this usual way, my neighborhood persons they say ''paṇḍita.'' "

He was actually very learned scholar in Sanskrit and Arabic and Persian language. He was minister in Nawab Hussain Shah's government. So actually people used to address him, "''Paṇḍitjī''." But he admits that, "These people call me ''paṇḍita'', but I am such a ''paṇḍita'' that I do not know what I am. This is my ''paṇḍita''." ''Grāmya-vyavahāre kaha paṇḍita satya kori māni, āpanāra hitāhita kichui nā jāni'' ([[CC Madhya 20.100|CC Madhya 20.100]]): "I am such a rascal that I do not know what is the ultimate goal of life, and these rascals address me as ''paṇḍita''. "

So you will find many ''paṇḍitas'' like this, many learned scholars. And ask him, "What you are?" He is silent. "Wherefrom you have come?" Silent. "Where you are going?" Silent. "What is God?" Silent. So these kind of ''paṇḍitas'' will not save you. If you actually want to save yourself from dragging down again to the lower abominable species of life, then you must take to Kṛṣṇa consciousness, ''bhakti-yoga''. ''Vāsudeve bhagavati.'' Then you will be enlightened. ''Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyam'' ([[SB 1.2.7|SB 1.2.7]]). Because ''vairāgya'' means detachment. Detachment. When you understand that, "I do not belong to this establishment," then naturally you will be ''vairāgya'' that, "What interest I have got?" The ''karmīs'' are very much attached. ''Karmīs'', they are working very hard. They are thinking that, "This material advancement of life will make me happy." But that is not the fact. Therefore they are ''ajñānī''. And the ''jñānīs'', when they are baffled in advancing, or getting peace of mind, or peace by material activities, then they say, ''brahma satyaṁ jagan mithyā'', "This world is false. Brahman is reality." But if he does not engage himself in Brahman activities, then he will also fall, the so-called ''jñānī''.

That has been proved. We have seen so many ''sannyāsīs''. First of all they say: "This is false. The world is false. Let me take ''sannyāsa''." And after remaining a few years of ''sannyāsa'', then he learns how to eat meat, how to drink wine, how to associate with women. Then come. Then he must have some business, that philanthropic work, open some school, open some hospital. Why? If he is full and the whole world is false, why you are interested in opening schools and hospitals and phil . . . (break) . . . to open hospital and open school. No. They are not very much interested. We are interested to open school if there is education for Kṛṣṇa consciousness, as we have opened in Dallas, Texas, small children. That we are interested, because that is Kṛṣṇa. There is Kṛṣṇa. But we are not interested in so-called godless education. That is not our business.

So that is called ''vairāgya. Vāsudeve bhagavati, vairāgya''. This is required. ''Bhaktiḥ pareśānubhavo viraktir anyatra syāt'' ([[SB 11.2.42|SB 11.2.42]]). This is the . . . ''bhakti'' means when he realizes, God realization, then naturally he becomes unattached to material activities. That is the test. Not that simply by having ''tilaka'' or ''kaṇṭhi'', one becomes a devotee. How much he is detached to the material attraction, that is the test. That is the test. ''Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyam'' ([[SB 1.2.7|SB 1.2.7]]). If he has no ''vairāgya'', if he is still attached to material things, his devotion is not yet . . .

So these things are very nice. I will request you to study what is ''bhakti'', what is pure devotion, what is Vāsudeva. Everything is there. It is a science, great science. It is not sentiment, neither it is so-called religious faith. It is a science. ''Vijñānam. Yad vijñānaṁ samanvitaḥ.'' So people do not know. Therefore they take it as a religious movement and reject it. No. Don't reject it. It is a science. You try to understand if you have got brain.

So this ''bhakti-yoga'' means pure ''bhakti-yoga''. ''Bhakti-yoga'', that is described by Rūpa Gosvāmī:

:''anyābhilāṣitā-śūnyaṁ''
:''jñāna-karmādy-anāvṛtam''
:''ānukūlyena kṛṣṇānu-''
:''śīlanaṁ bhaktir uttamā''
:(Brs. 1.1.11)

Similarly, in the ''Nārada Pañcarātra'' it is stated, ''bhakti-yoga'':

:''sarvopādhi-vinirmuktaṁ''
:''tat-paratvena nirmalam''
:''hṛṣīkeṇa hṛṣīkeśa-''
:''sevanaṁ bhaktir ucyate''
:([[CC Madhya 19.170|CC Madhya 19.170]])

So long we have ''upādhi'', "I am American," "I am Indian," or "I am ''Brāhmiṇ''," "I am ''Śūdra''," or "I am black . . ." These are ''upādhi'', because this is all bodily designation. This ''Brāhmiṇ, Kṣatriya, Vaiśya, Śūdra'', these designation to make a systematic progress of human life. But actually, when one becomes pure devotee, he is above all these things. He is above all these things. ''Caṇḍālo 'pi dvija-śreṣṭho hari-bhakti-parāyaṇaḥ.'' "Even one is ''caṇḍāla'', if he becomes a pure devotee, then he becomes better than a ''Brāhmiṇ''." They are not ordinary things.

So pure ''bhakti-yoga'', this ''bhakti-yoga'', means ''sarvopādhi-vinirmuktam'', one has to be free from all designation. Now, these boys and girls, they have forgotten. Either they are American or Indian or African, they do not remember. They know that they are eternal servant of Kṛṣṇa. That is pure ''bhakti. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam.'' This is freedom. ''Nirmalam'' means ''mukti. Mala'' means dirty things. So long we are enwrapped with the dirty things, there is no ''bhakti. Tat-paratvena nirmalam.'' When this ''nirmala'', when dirty things are washed away, you remain in pure spiritual life or spiritual body, then the ''indriyas'', the senses . . . you have got senses. In the spiritual life you will also . . . spiritual life does not means without senses.

Otherwise, why it is said ''hṛṣīkeṇa''? ''Hṛṣīka'' means ''indriya'', senses. The senses are purified, not the senses are gone. Just like if you have got cataract, if it is operated, the cataract is taken away, not the eye is taken away. Eyes must remain there. Then what is the use of treatment? Similarly, our senses, at the present moment they are contaminated. You have to make it purified. ''Tat-paratvena nirmalam.'' And when it is purified, ''hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate'', with that purified senses, when you serve Kṛṣṇa, that is called ''bhakti''.

So ''bhakti'' is not ordinary thing, this ''bhakti-yoga''. You have to understand it. You have to practice it, under training, as these boys and girls are going. Then you will understand what is God. And as soon as you understand God, your relationship with God, then ''jñāna'' and ''vairāgya'' will be there.

''Jñāna'' . . . by ''jñāna'' you will understand that you are not this material . . . any product of this material world. This is called ''vairāgya, jñāna''. And ''vairāgya'' means if you are not interested in this material world, then your real interest is spiritual life; that makes your life successful.

Thank you very much. Hare Kṛṣṇa.

'''Devotee:''' All glories to Śrīla Prabhupāda. (end)