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<div class="code">760306SB-MAYAPUR - March 06, 1976 - 31.04 Minutes</div>


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'''Śāstrījī:''' ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. (Prabhupāda and devotees repeat) (chants verse; Prabhupāda and devotees respond) (break)

:''evaṁ janaṁ nipatitaṁ prabhavāhi-kūpe''
:''kāmābhikāmam anu yaḥ prapatan prasaṅgāt''
:''krtvātmasāt surarṣiṇā bhagavān gṛhītaḥ''
:''so 'haṁ kathaṁ nu visṛje tava bhṛtya-sevām''
:([[SB 7.9.28|SB 7.9.28]])
'''Puṣṭa Kṛṣṇa:''' (chants synonyms; Prabhupāda and devotees respond) 

Translation: (05:12) "My dear Lord, the Supreme Personality of Godhead, on account of my association with material desires one after another, gradually I have now fallen in the blind well full of snakes. But Your servant Nārada Muni kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore my first duty is to serve him. And how can I leave it?"

'''Prabhupāda:'''

:''evaṁ janaṁ nipatitaṁ prabhavāhi-kūpe''
:''kāmābhikāmam anu yaḥ prapatan prasaṅgāt''
:''krtvātmasāt surarṣiṇā bhagavān gṛhītaḥ''
:''so 'haṁ kathaṁ nu visṛje tava bhṛtya-sevām''
:([[SB 7.9.28|SB 7.9.28]])
So this is Vaiṣṇava ''paddhati''. ''Tava bhṛtya-sevām''. Vaiṣṇava does not approach Kṛṣṇa directly. That is not Vaiṣṇava. This is impudency. You cannot approach Kṛṣṇa. Caitanya Mahāprabhu has taught us, ''gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ ''([[CC Madhya 13.80|CC Madhya 13.80]]). This is the process. You have to . . . as you have to receive the perfect knowledge by the ''paramparā ''system—''imaṁ vivasvate yogaṁ proktavān aham avyayam ''([[BG 4.1 (1972)|BG 4.1]])—similarly, you have to approach the Supreme Personality of Godhead through the ''paramparā ''system.

:''śrī-caitanya-mano-'bhīṣṭaṁ''
:''sthāpitaṁ yena bhū-tale''
:''svayaṁ rūpaḥ kadā mahyaṁ''
:''dadāti sva-padāntikam''
We have to approach in that way. Śrī-caitanya-''mano 'bhīṣṭam''. The Gosvāmīs, they established the mission of Śrī Caitanya Mahāprabhu. Therefore we have to receive the mercy of the six Gosvāmīs, and we have to receive the mercy of the six Gosvāmīs through my spiritual master. ''Bhṛtyasya bhṛtyaḥ''. Narottama dāsa Ṭhākura says, ''rūpa-raghunātha pade haibe ākuti'', ''kabe hāma bujhabo śrī yugala-pīriti''. Narottama dāsa Ṭhākura, he is also ''ācārya''. He is speaking, "When I shall be eager to serve the lotus feet of Rūpa Gosvāmī, Sanātana Gosvāmī?" ''Rūpa-raghunātha-pade''. "Six Gosvāmīs, beginning from Rūpa Gosvāmī to Raghunātha dāsa Gosvāmī." ''Śrī-rūpa sanātana bhaṭṭa-raghunātha'', ''śrī-jīva gopāla-bhaṭṭa dāsa-raghunātha''.

So we have to go through the Gosvāmīs and the ''paramparā ''system. Then we can understand. ''Rūpa-raghunātha pade haibe ākuti'', ''kabe hāma bujhabo śrī yugala-pīriti''. Generally, some professional men, they chant ''rādhā-kṛṣṇa-praṇaya-vikṛtir''. That is not the way. You cannot understand the loving affairs of Rādhā and Kṛṣṇa without understanding the path given by the Gosvāmīs. If you surpass in this way, avoid the way of approaching Rādhā-Kṛṣṇa by reading ''Bhakti-rasāmṛta-sindhu'', ''The Nectar of Devotion'', the ''Teachings of Lord Caitanya''—all of a sudden if you become an upstart to understand Rādhā-Kṛṣṇa love—then you'll misunderstand. That is the way. And people, they try to understand Rādhā-Kṛṣṇa love affairs, jumping all of a sudden. This is not the way. One should be very much eager to understand. ''Rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api deha-bhedaṁ gatau tau'', ''śrī caitanya-prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ rādhā-kṛṣṇa-bhāva-dyuti ''([[CC Adi 1.5|CC Adi 1.5]]). There is a . . . this is the verse by Jīva Gosvāmī that "Rādhā-Kṛṣṇa is one. Rādhārāṇī is the pleasure potency of Kṛṣṇa." ''Parasya śaktir vividhaiva śrūyate sva-bhāvikī jñāna-bala-kriyā ca ''([[CC Madhya 13.65|CC Madhya 13.65, purport]]). Kṛṣṇa is the Supreme Being. When He wants to enjoy pleasure, no material things can supply that. That is not possible. He expands His own energy, and by His own energy He gets the pleasure. So Rādhārāṇī is not ordinary, as the ''sahajiyās'', those who take Rādhā-Kṛṣṇa love affair very easily . . . no, then you'll misunderstand. ''Rādhā-kṛṣṇa-praṇaya-vikṛtir āhlādini śaktiḥ''. It is the expansion of pleasure potency of Kṛṣṇa.

So this science one has to learn from the authorities: Rūpa Gosvāmī, Sanātana Gosvāmī and others. Then it is possible to understand what is loving affairs of Rādhā-Kṛṣṇa.

:''rūpa-raghunātha pade rahu mora āśa''
:''prārthanā koroye sadā narottamo dāsa''
We should not jump over. There are so many literatures, they place Rādhārāṇī as ordinary ''baladar'' woman because they do not understand. So therefore Sanātana Gosvāmī has forbidden strictly, that ''avaiṣṇava-mukhodgīrṇaṁ pūtaṁ-hari-kathāmṛtam'', ''śravaṇaṁ na kartavyam ''(Padma Purāṇa). "Don't hear from the professional men who are not situated in the Vaiṣṇava behavior." One must be, behavior in Vaiṣṇava. ''Sadācāra-sampannaḥ''. Śrīla Viśvanātha Cakravartī Ṭhākura has warned that "Don't mix it with Vaiṣṇava who is not well trained up, well behaved." You can offer him respect. A Vaiṣṇava offers respect even to the ant. That is another thing. But he has warned, "Don't mix with them, these professional, so-called Vaiṣṇava, ''sahajiyās''." This is warned. ''Avaiṣṇava-mukhodgīrṇaṁ pūta-hari-kathāmṛtam'', ''śravaṇaṁ na kartavyam'': "You should not hear." "Eh? What is the wrong there? The ''Kṛṣṇa-kathā ''is there." No, ''Kṛṣṇa-kathā ''is there just like milk is there, but if it is touched by the lips of a serpent, it is no more to be taken. It has become poison. So unless one is situated as pure Vaiṣṇava in his dealing, in his behavior, inside and outside, he should not become a preacher because it will not be effective; neither one should hear from such person. But people in general, they cannot understand, but those who are preaching, they must be very sincere, the same way: ''rūpa-raghunātha pade'', ''haibe ākuti''. They should read the literatures, the instruction, just like ''Upadeśāmṛta'', ''The Nectar of Instruction''. We should follow, strictly follow. Then ''pṛthivīṁ sa śiṣyāt ''(Upadeśāmṛta 1). Then you'll be able to preach and make disciples all over the world. This is the injunction. That is called ''gosvāmī''. Don't be cheap preacher, cheap ''guru''. No. That is not good. It is not possible.

So Prahlāda Mahārāja is one of the ''mahājana'', authorities. How he has gotten this authority? Here it is said, so'' 'haṁ kathaṁ nu visṛje tava bhṛtya-sevām''. So everyone must have his position by giving service to the spiritual master. And who is spiritual master? ''Tava bhṛtya'': who is a servant of Kṛṣṇa.

:''yasya prasādād bhagavat-prasādo''
:''yasyāprasādād na gatiḥ kuto 'pi''
:''kintu prabhor yaḥ priya eva tasya''
''Guru ''is described, ''yasya prasādād bhagavat-prasādaḥ'': "By the mercy of ''guru ''one can achieve the mercy of the Supreme Personality of Godhead." ''Yasya prasāda''. ''Yasya aprasādāt'': "If ''guru ''is not pleased, then he has no place." ''Na gatiḥ kuto 'pi''.

:''sākṣād dharitvena samasta-śāstrair''
:''uktas tathā bhāvyata eva sadbhiḥ''
:''kintu prabhor yaḥ priya eva tasya''
Why the spiritual master position is so great? Because he is very, very confidential servant of Kṛṣṇa; therefore his position is so great.

So this is the process: ''tava bhṛtya-sevā''. We have to . . . ''ādau gurvāśrayam''. First beginning of Vaiṣṇava life is to accept ''guru'', spiritual master, ''ādau gurvāśrayam'', then other things. Because who will teach you? So we have to approach a pure Vaiṣṇava as spiritual master, follow his instruction. And what is his instruction? His instruction is as he was instructed by his spiritual master. He does not invent instruction. This is instruction. The pure Vaiṣṇava, he does not invent anything new. ''Yāre dekha tāre kaha kṛṣṇa upadeśa ''([[CC Madhya 7.128|CC Madhya 7.128]]). Caitanya Mahāprabhu says that "You all, every one of you, become ''guru'', everyone." ''Āmāra ājñāya guru haña tāra ei deśa''. Wherever you are living, it doesn't require that you have to travel all over the world. If you have no such capacity, it doesn't matter. You remain wherever you are, but you become a ''guru''. "How I become a ''guru''?" ''Yāre dekha tāre kaha kṛṣṇa upadeśa ''([[CC Madhya 7.128|CC Madhya 7.128]]): "Very simple thing. You instruct only what is instructed by Kṛṣṇa. That's all." Don't invent. Don't become overintelligent. Remain a poor fool. ''Guru more mūrkha dekhi śāsana'', ''korilā śāsana ''([[CC Adi 7.71|CC Adi 7.71]]). Caitanya Mahāprabhu also presenting Himself as a great fool, because He says, "My Guru Mahārāja found Me a great fool." He was a fool? He was Kṛṣṇa Himself. But one should remain always a fool before Guru Mahārāja. That is progress. If he thinks, "I know more than my Guru Mahārāja," then he's fallen. ''Yasyāprasādād na gatiḥ kuto 'pi''. Then he is finished. 

So we should always remain a fool before the spiritual master, even though one is incarnation. Not that "I am incarnation; therefore I have become God." No. Even if you are incarnation, you should remain a humble servant. That is that: ''tava bhṛtya-sevām''. Prahlāda Mahārāja is . . . ''daityānāṁ prahlādo 'smi''. The Supreme Personality of Godhead incarnates in different societies, different platforms, and He says, "Amongst the Daityas . . ." Amongst the Daityas, there are also devotees. So ''prahlādo 'smi''. Prahlāda Mahārāja is ''saktyāveṣāvatāra'', but still, he says that ''kathāṁ nu visṛje tava bhṛtya-sevām'': "How can I give up this service?" Prahlāda Mahārāja does not say, "My Lord, Nṛsiṁha-deva, I am now so competent. Give me Your service directly." No. ''Tava bhṛtya-sevām'': "First of all give me the opportunity to serve Your servant." This is Vaiṣṇavism.

So why it is required to serve Vaiṣṇava? If you want to get relief from this conditional life, then you have to serve Vaiṣṇava. ''Chādiyā vaiṣṇava sevā'', ''nistāra payeche keba ''(Prema-bhakti-candrikā). This is the . . . "Who has got," I mean to say, "liberty from this entanglement of material existence"—''chādiyā vaiṣṇava sevā''—"if you do not serve a pure Vaiṣṇava?" ''Mahat-sevāṁ dvāram āhur vimukteḥ ''([[SB 5.5.2|SB 5.5.2]]). This is everywhere. If you want liberation from this material entanglement, then you must take to ''mahat-sevāṁ dvāram āhur vimukteḥ''. You must. There is no alternative. ''Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam ''([[SB 11.3.21|SB 11.3.21]]): "If you are actually interested to inquire about the transcendental subject matter, you must accept a ''guru''." ''Tasmād guruṁ prapadyeta''.

:''tad viddhi praṇipātena''
:''paripraśnena sevayā''
:''upadekṣyanti tad jñānaṁ''
:''jñāninas tattva-darśinam''
:([[BG 4.34 (1972)|BG 4.34]])
So these are the ways. You cannot understand by your erudite scholarship what is Kṛṣṇa. It is not possible. Then Kṛṣṇa would have instructed ''Bhagavad-gītā ''to, finding out a very great Vedāntist. No. Kṛṣṇa found Arjuna. What was Arjuna? Arjuna was a ''gṛhastha''. Arjuna was a ''kṣatriya'', an ordinary soldier. A soldier is not expected to become a Vedāntist. We recruit soldiers not from the Vedāntists' group. One who can fight, one who has got strength—we recruit soldier. So Arjuna was not very qualified in that way to understand ''Bhagavad-gītā ''or instruction, but Kṛṣṇa said, "Yes, I will speak, speak to you. This ''Bhagavad-gītā'', the ''paramparā ''is lost, so I shall again speak the old thing to you." "Why to me?" ''Bhakto 'si priyo 'si me ''([[BG 4.3 (1972)|BG 4.3]]): "Because you are My ''bhakta''. You are My ''priya''." So by scholarship one cannot understand ''Bhagavad-gītā''. That is not possible. One must become a servant of the servant of Kṛṣṇa ([[CC Madhya 13.80|CC Madhya 13.80]]). Then one can understand what is ''Bhagavad-gītā''. Otherwise it is not possible.

So ''evaṁ janaṁ nipatitaṁ prabhavāhi-kūpe ''([[SB 7.9.28|SB 7.9.28]]). ''Ahi kūpa''. ''Ahi ''means the serpent. So we have got these serpents surrounded by us; surrounded, all round. What are the serpents? The senses. Everyone, we are in the dark well surrounded by serpents, this body. Bhaktivinoda Ṭhākura has sung this song, ''śarīra avidyā-jāl'', ''jaḍendriya tāhe kāla''. ''Kāla ''means serpents, ''kāla-sarpa''. ''Kāla-sarpa'', it can bite at any moment and finish you. We are being bitten every moment. It is Kṛṣṇa's grace that we are living. Otherwise, our senses are so dangerous that it can bring me down at any moment, ''kāla-sarpa''. There are many places, ''kāla-sarpa-paṭalī protkhāta-daṁstrāyate''. One devotee says, "Yes, I am surrounded by ''kāla-sarpa'', the serpent, that's nice; but I can break the teeth." But if ''kāla-sarpa ''is the . . . what is called, that? Fangs? If they are broken—they are taken out—they are no more dangerous. Dangerous. They are dangerous so long the fangs are there. So ''protkhāta-daṁstrāyate''. Śrī Prabodānanda Sarasvatī said, ''kāla-sarpa-paṭalī protkhāta-daṁstrāyate ''(Caitanya-candrāmṛta 5): "Yes, I have got my ''kāla-sarpas'', but by the grace of Caitanya Mahāprabhu I have broken the fangs, so it is no more fearful." How it is possible? By the mercy of Caitanya Mahāprabhu it is possible. Just like you can break the fangs of the . . . there are expert snake charmer. Because this poison is required for some medicinal purpose, so they take it out. Then it is useless. But they again grow. The body is so made of the snake, even if you take once the fangs, again it grows. That is stated here, that how it is possible? ''Kāmābhikāmam anu yaḥ prapatan prasaṅgāt ''([[SB 7.9.28|SB 7.9.28]]). Once it may be broken, but if you have bad association, then again it will grow. ''Kāmābhikāmam''. One ''kāma'', one lusty desire, produces another lusty desire. In this way, one after another, this is going on. That is the cause of our repeated birth and death. ''Bhūtva bhūtvā pralīyate ''([[BG 8.19 (1972)|BG 8.19]]). So therefore, if we want to enter into ''bhakti ''platform, then we should give up this. ''Anyābhilāṣitā-śūnyam ''(Bhakti-rasāmṛta-sindhu 1.1.11). ''Anyābhilāṣitā-śūnyam''.

So "How it can be zero? I am a living being. How it can be zero? I am always thinking, planning. I have got so many desires." They say . . . one who does not know what is the position of a living being, they say that "Give up desires. Desireless." That is not possible. Desirelessness is not possible. Because I am a living being, I must desire. Therefore desires may be purified. That is wanted. You cannot make the desires zero. That is not possible. ''Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ''([[CC Madhya 19.170|CC Madhya 19.170]]). Now our desires are there according to my designated position. "I am Hindu," "I am Muslim." "Why shall I take Kṛṣṇa consciousness?" Because I am designated, I have taken this designation, "I am Hindu," "I am Muslim," "I am Christian." Therefore we cannot take Kṛṣṇa consciousness. "Oh, this is . . . Kṛṣṇa is Hindu God. Kṛṣṇa is Indian. Why shall I take Kṛṣṇa?" No. "You have to be desireless" means you have to purify your this false understanding that "I am Hindu," "I am Muslim," "I am Christian," "I am Indian." This has to be purified. One has to understand that "I am ''gopī-bhartur pada-kamalayor dāsa ''([[CC Madhya 13.80|CC Madhya 13.80]]). I am the servant of the servant of the servant of Kṛṣṇa." That is purification. Then desire. Then you'll not desire anything except Kṛṣṇa's service. That is perfection. When you come to that platform, that you desire nothing but to serve Kṛṣṇa, always, twenty-four hours, then you are liberated. ''Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ''([[CC Madhya 19.170|CC Madhya 19.170]]). Then you become ''nirmalam'', without any material tinge. In that position only, ''hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate''. Then my senses will be there; not that I become senseless nonsense. No. My senses are there. They will act. They'll act for simply to serve Kṛṣṇa. That is wanted. So that can be possible when you are trained up by the servant of Kṛṣṇa. Otherwise it is not possible.

Thank you very much. 

'''Devotees:''' ''Jaya ''Prabhupāda. (end)