Prabhupada: So in our last meeting we were discussing about the constitutional position of the living entity. Sanatana Gosvami inquired from Sri Caitanya Mahaprabhu, ke ami kene amaya jare tapa-traya. This is the first question. Arjuna also, when he became perplexed whether he should fight or not, he surrendered to KrášŁáša and accepted Him as his spiritual master. SiášŁyas te 'haáš sadhi maáš prapannam: [Bg. 2.7] "Actually I am deviating from my duty, so I am perplexed. What to do? Therefore I know..." Arjuna knew it perfectly well that KrášŁáša, although He is friend, He is the Supreme Personality of Godhead. That was known to Arjuna. All the Paášá¸ava family members, they knew. Kurus also, they knew. Otherwise how it was possible to deal with KrášŁáša as family member? KrášŁáša was... In His human form of life He was related with the Kurus and the Paášá¸avas by family relationship. KrášŁáša's father's sister, Kunti, was the mother of the Paášá¸avas, and Kunti was the family daughter-in-law in the Kurus' family. So they were very intimately related. Duryodhana's daughter was married with KrášŁáša's son. So these two families, they were very intimately related. But they knew that KrášŁáša is the Supreme Personality of Godhead. You'll read in Kunti's stotra. She was praying to KrášŁáša as the Supreme Personality of Godhead, although KrášŁáša was offering His obeisances to the aunt, Kunti. Similarly, Narada Muni also, when he entered the royal assembly of KrášŁáša in Dvaraka, KrášŁáša received him by standing from His throne and taking the dust of his feet, although Narada knows that He is the Supreme Personality of Godhead. Similarly, KrášŁáša, whenever he used to meet Maharaja YudhiášŁášhira, He was giving His respect by touching his feet, and Maharaja YudhiášŁášhira embracing Him as younger brother. But they knew, all, that He is the Supreme Personality of Godhead.
So we can also have KrášŁáša like that. That is KrášŁáša's pastime, that... You are thinking of God as nirakara, without any form: "He cannot be touched. He cannot be embraced. He cannot be talked." No. KrášŁáša, personally being present, He was talking with His devotees, dealing just like ordinary human being. But the devotees knew Him, that He is the Supreme Personality of Godhead. Only the nondevotees... Avajananti maáš muá¸ha manuášŁiáš tanum asritam [Bg. 9.11]. Those who are nondevotees, still now... Just like we are worshiping here KrášŁáša in this temple. The others, nondevotees, rascals, they will think that "These fools are worshiping a stone statue." They will think like that. They are very learned scholar, so they think that "These are fools. They have accepted a stone statue. Everyone knows that here KrášŁáša is made of stone, so why these fools are spending so much money, lakhs and crores, for having a temple for this stone statue? This is their foolishness." Therefore KrášŁáša says, avajananti maáš muá¸ha manuášŁiáš tanum asritam [Bg. 9.11].
So people are unaware of KrášŁáša and His position. Therefore one should go to the guru-tad-vijĂąanarthaáš sa gurum evabhigacchet [MU 1.2.12]âeva, "must," in order to learn KrášŁáša. That is... The example is being shown by Sanatana Gosvami, the minister. He is not ordinary man. He is trying to know from guru what is his actual position. So Caitanya Mahaprabhu knew Sanatana Gosvami, intelligent, advanced. So he doesn't require to be educated by teaching Bhagavad-gita. Bhagavad-gita is the ABCD of spiritual life, preliminary study. Bhagavad-gita is not meant for persons who are advanced. They know KrášŁáša. One who does not know KrášŁáša, for them, first reading book is Bhagavad-gita, so that he can know what is KrášŁáša. But here Sanatana Gosvami is advanced; therefore Caitanya Mahaprabhu is teaching him from the point where Bhagavad-gita was ended. That Bhagavad-gita ended... KrášŁáša, after teaching Arjuna different kinds of knowledge-karma-yoga, jĂąana-yoga, haášha-yoga, dhyana-yoga, so many, bhakti-yogaâultimately He said, "Arjuna, because you are My very confidential friend, so I am giving you the confidential knowledge." Sarva-dharman parityajya mam ekaáš saraášaáš vraja: [Bg. 18.66] "You surrender unto Me, and whatever I say, you do. That is your duty." So from that point, when one surrenders to KrášŁáša... Why one should surrender to KrášŁáša? Everyone is puffed up that "I am as good as KrášŁáša. Why shall I surrender to KrášŁáša?" Many, many scholars, they comment on this verse, sarva-dharman parityajya mam ekaáš saraášaáš. Vraja, "Why? This is sophistry. Everyone should give up everything, simply surrender to KrášŁáša?" Still they say that "Why you are after KrášŁáša? Why not other gods or demigods?" That is their... Sometimes they question. But one who knows KrášŁáša, he cannot be deviated from this path, krášŁášas tu bhagavan svayam [SB 1.3.28]. Bhagavan means KrášŁáša.
isvaraá¸Ľ; paramaá¸Ľ; krášŁášaá¸Ľ;
anadir adir govindaá¸Ľ;
This is understanding.
So our relationship with KrášŁáša... Sanatana Gosvami inquired from Caitanya Mahaprabhu, ke ami, "What I am? What is my position? Why I am put into this miserable condition of material existence?" This should be the inquiry. Simply they are trying to mitigate the material distresses, but nobody inquires that "Why I am put into this condition?" That is real intelligence. When the disease is there, you go to the doctor, take medicine, try to become cured from the disease. But nobody inquires that "Why I am subjected to this disease?" That is intelligence. "Precaution is better than cure." If you know how to protect yourself from disease, then that is better position than to become diseased and cured. That is not very good intelligence. Rather, don't be diseased, not that you become diseased repeatedly and go to the medical man and be cured. Punaá¸Ľ; punas carvita-carvaášanam [SB 7.5.30]. They have been described as chewing the chewed again and again. So actually our problem is that we are diseased at the present moment, every one of us. What is that disease? Janma-mrtyu-jara-vyadhi-duá¸Ľ;kha-doášŁanudarsanam [Bg. 13.9]. This is our disease: we are forced to die, we are forced to take birth, we are forced to become old and we are forced to become diseased. This is our problem, but nobody inquires about this. When there is death forced upon us, they simply cry, "Oh, my father is gone. My father is gone." When we are diseased, then we cry. But nobody inquires that "Why I am put into this condition?" That is intelligence. That is called brahma-jijĂąasa. Athato brahma jijĂąasa. So this Caitanya Mahaprabhu's disciple Sanatana Gosvami is inquiring that, that "What I am? Why I am put into these difficulties?" This is intelligent question. One should go to the spiritual master, guru, for answering or making solution of these problems, not for getting some material profit, that "I have got some disease," and the guru says, "All right, you take this dust and you become cured." "I am poor," "All right, I am creating some gold for you. Take it." This is not relationship with guru. Tasmad guruáš prapadyeta jijĂąasuá¸Ľ; sreya uttamam [SB 11.3.21]. One should go to guru for making the ultimate solution of life, not temporary. That is not relationship with guru and...
So Caitanya Mahaprabhu directly says that jivera svarupa haya krášŁášera nitya-dasa [Cc. Madhya 20.108], two words. Svarupa. Svarupa means original, constitutional position. That is svarupa. Mukti means just like one is diseased, and there are many symptoms of disease. So when one becomes free from the disease, the symptoms disappear. Similarly, mukti means that we have lost our original constitutional position. Because here Caitanya Mahaprabhu said that the real position of the living entity is that he is eternal servant of KrášŁáša. So our position is servant, subordinate position. That is the Vedic injunction also. Eko yo bahunaáš vidadhati kaman. Nityo nityanaáš cetanas cetananam (Kaášha UpaniášŁad 2.2.13). He is the supreme leader, supreme maintainer of everyone. That is our position. We are maintained, and KrášŁáša is maintainer. We are predominated, and KrášŁáša is predominator. This is our relation. How(?) Caitanya Mahaprabhu describing the constitutional position of the living entity, svarupa. Svarupa means original position, and mukti means svarupeáša vyavasthitiá¸Ľ; [SB 2.10.6]. Mukti means hitva anyatha rupaáš svarupeáša vyavasthitiá¸Ľ;. This is the Vedic injunction. Mukti means hitva anyatha rupa. Now we are acting differently. Actually our position is servant of KrášŁáša. Now, at the present moment, every one of us, we are trying to become master. If not master of KrášŁáša, at least we are trying to become equal with KrášŁáša. This is our position. That is called maya, "which is not possible." God is not so cheap that you can become equal with God or greater than God. You must always remain subordinate to God. That is your position. Actually we are subordinate. We have no meeting with God. We have no knowledge of God. But practically we see that we are subordinate to the material nature. That's a fact. Everyone knows. Who can overcome the laws of material nature? No. Nobody can do. By nature you have to die. You cannot avoid it. You are subordinate. By nature you have to become old man. You cannot avoid it. So we know that we are subordinate to material nature. Prakrteá¸Ľ; kriyamaášani guášaiá¸Ľ; karmaáši sarvasaá¸Ľ; [Bg. 3.27]. All these living entitiesâman or not man, animal or trees or plants, everyoneâeveryone is under the laws of material nature. They are, of course, dumb, the other animals or living entities. But human being has got advanced senses. He can think advancedly. So why they are thinking that they are free? They are servant of at least material nature at the present moment. Why they are thinking "master"? That is their misconception. This is called anyatha rupam. He is actually servant, but he's thinking "master." This is called anyatha rupam. Anyatha means "otherwise," not svarupam. So therefore mukti means hitva anyatha rupam, giving up this nonsense speculation that "I am master of nature. I am master of this, master of that," or "I am God. I am equal to God." These are all rascaldom, anyatha rupam, thinking otherwise.
So when one gives up this rascaldom that "I am God. I am equal to God. I am nobody's servant. I am free..." So these are anyatha rupam. Hitva anyatha rupam svarupeáša vyavasthitiá¸Ľ; [SB 2.10.6]. When one is situated in his original constitutional position, that is called mukti. Mukti does not mean that you get a big head or big hand. No. Mukti means knowledge. Knowledge. This is our actual knowledge, that "I am not master; I am servant." This is knowledge. So mukti means hitva anyatha rupam. Everyone is thinking otherwise. Somebody is thinking "I am equal to God. I am God," or "I am master," or "I am trying to become master of nature." The scientists, they are always thinking like that, that "We want to control the material nature so that we can manufacture living entity according to our plan, according to our order." Everyone. This is called baddha jiva, conditioned soul. But mukti means... This is mukti. That means... Caitanya Mahaprabhu is immediately, by one word, giving you mukti. They are trying so much, undergoing austerities, penances, going to the Himalaya, making mystical..., so many things for mukti. And Caitanya Mahaprabhu? That mukti He's given directly: "Take this mukti." This is Caitanya Mahaprabhu. "You simply try to understand your position, that you are eternal servant of KrášŁáša." And as soon as you accept this position, you are mukti.
So mukti is not difficult for a devotee. Bilvamaáš gala ášŹhakura has said, muktiá¸Ľ; mukulitaĂąjali sevate asman: "Oh, mukti? She is standing at my door with folded hands: 'What can I do for you?' " So the bhaktas, they do not care for mukti. They are already mukta. There is no need of separate endeavor for mukti. You simply accept this truth, that you are servant of KrášŁášaâimmediately you are mukta, immediately. It doesn't require... It requires only one second to become mukta. It doesn't require... Just like KrášŁáša says in the Bha...,
mam ekaáš saraášaáš vraja
ahaáš tvaáš sarva-papebhyo
This is mukti. "You surrender unto Me, and immediately I save you." Sarva-papebhyo... Because we become entangled by our sinful activities... There are all sinful activities, that "I am independent. I can do whatever I like. I am as good as God. I am God," or "I am God. Where is the difference for me? I can do anything. There is no question of sinful activities." Some of the big, big swamis, they lecture like that, that "Why you are thinking of sinful activities? You are God. There is no sin for you." They are preaching like that, that "You have no sin." And it is very easy to think. That is maya. Na maáš prapadyante muá¸haá¸Ľ; [Bg. 7.15]. Therefore these sinful persons who are thinking like that, that "I am God. I have no sinful activities. I am independent. I can do whatever I like," they have been described in the Bhagavad-gita as duášŁkrtina, duášŁkrtina. Na maáš duášŁkrtino muá¸haá¸Ľ; prapadyante naradhamaá¸Ľ; [Bg. 7.15].
So by the grace of Caitanya Mahaprabhu one can learn how to become liberated in one second, one second. It doesn't require many births. Of course, to come to this position, as KrášŁáša says, bahunaáš janmanam ante jĂąanavan maáš prapadyate [Bg. 7.19], after many, many births, that is very difficult job. We do not know. Suppose in this life I am living for hundred years or fifty years or ninety years. Then again another eighty years, ninety years, another hundred, four, five hundred years, or five thousand years... Because according to the body... The trees are standing for hundreds of years, five thousand years. So bahunaáš janmanam ante [Bg. 7.19] is not very easy thing. It may be millions of years. So after millions of years, if one actually becomes wise, jĂąanavan, he understands this simple truth, that jivera svarupa haya krášŁášera nitya dasa, this simple truth, that every living entity is eternally the servant of KrášŁáša. If he understands this, then he becomes immediately liberated. But intelligent man, he takes things very intelligently: "Caitanya Mahaprabhu said jivera svarupa haya nitya krášŁáša dasa [Cc. Madhya 20.108-109], then why I am falsely thinking that 'I am God. I am not dependent on anyone,' this, that? Let me accept this." Then you become mukta immediately. Simply acceptance how KrášŁáša says, sarva-dharman parityajya mam ekaáš saraášaáš [Bg. 18.66], he becomes immediately mukta. Then actually, when he is mukta, then there is life in mukta. Mukta does not mean finished life. Just like if you become free from a certain type of disease. So after being cured there is duty. There is duty. Not that after being cured, the diseased also cured, and you are also cured. You are also finished. No. After the disease being cured, there is healthy activities. That is required.
na socati na kaáš kášŁati
samaá¸Ľ; sarveášŁu bhuteášŁu
mad-bhaktiáš labhate param
So Brahman activities means bhakti, Brahman activities. So these devotees who are engaged in devotional service of KrášŁáša twenty-four hours, they are not only realized soul, brahmaášubhuti, but they are muktas and they are engaged in Brahman activities. Brahman activities. That is bhakti. Brahma-bhutaá¸Ľ; prasannatma na socati na kaáš kášŁati, samaá¸Ľ; sarveášŁu bhuteášŁu [Bg. 18.54]. Therefore devotee has no distinction between this man or that man. Samaá¸Ľ; sarveášŁu bhuteášŁu. A devotee does not distinguish that "Here is American, there is Indian, and here is cat, here is dog." No. Paášá¸itaá¸Ľ; sama-darsinaá¸Ľ; [Bg. 5.18]. A devotee knows that every one of them, all these living entities in different forms... It is not difficult to understand. KrášŁáša says, sarva-yoniášŁu kaunteya sambhavami murtayo yaá¸Ľ;, tasaáš bija-pradaá¸Ľ; pita aham [Bg. 14.4]. KrášŁáša is the supreme father. So a devotee knows that the dog is also part and parcel of KrášŁáša, living entity, but he is in a different dress, dog's dress, and a learned paášá¸ita, he is also the same spirit soul, but he is dressed as a learned scholar. Similarly,
brahmaáše gavi hastini
suni caiva sva-pake ca
That is oneness, one who can see. Even from material point of view, a paášá¸ita, a learned man knows that "What is this material form, your body or my body?" Superficially it may look black, white or colored, but if you chemically analyzeâthe same ingredients: the same blood, the same muscle, the same stool, the same urine. When doctor examines the urine and stool, they do not examine differently a black man's urine and a white man's urine different, because they know the chemical composition is the same. So from material point of view you are also one. Even though you have got this material body, differently formed, the ingredients are the same: kášŁitir ap tejo marud vyoma, mind, intelligence. Everyone has got these things. This body, gross body, is made of earth, water, air, fire, ether, and the mind. Don't think that dog has no mind. Everyone has got mind. Everyone has intelligence. A dog know(s) intelligently how to secure his food, as we know. There is no scarcity of these things, material things, bhumir apo 'nalo vayuá¸Ľ; khaáš mano buddhir eva ca [Bg. 7.4].
So a paášá¸itaá¸Ľ; sama-darsinaá¸Ľ; [Bg. 5.18], means even materially all these living entities, although in different forms of body, the ingredients are the same. Sama-darsinaá¸Ľ;. And spiritually, if living entity is spiritual spark, the part and parcel of the Supreme Lord, that is all the same. You are also spark of the supreme spirit; I am also the spark supreme spirit, every one of us. So therefore they can see equally everyone. Paášá¸itaá¸Ľ; sama-darsinaá¸Ľ; [Bg. 5.18]. Samaá¸Ľ; sarveášŁu bhuteášŁu. When one comes to this position, then mad-bhaktiáš labhate param [Bg. 18.54]. That means bhakti begins when one is mukta. Mukti has already been attained. Bhakti begins. So unless you accept KrášŁáša as your eternal master, how you can engage yourself in His service? So bhakti means mukti.
maáš ca (yo) 'vyabhicariáši-
bhakti-yogena yaá¸Ľ; sevate
sa guášan samatityaitan
So here KrášŁáša Caitanya, Sri KrášŁáša Caitanya Mahaprabhu, is giving mukti immediately. People are undergoing severe austerities, penances, but if you simply understand your position, what you are, that is mukti. So here Sri Caitanya Mahaprabhu is giving the intelligence immediately to Sanatana Gosvami that jivera svarupa haya krášŁášera nitya dasa [Cc. Madhya 20.108]. Simply you have to accept, and surrender to KrášŁáša. KrášŁáša also says the same thing, sarva-dharman parityajya mam ekaáš saraášaáš vraja [Bg. 18.66], the same thing. Nitya dasa. Unless you accept yourself as servant of KrášŁáša, how you can agree that "Yes, I surrender to You"? Surrender is made to somebody who is superior, not to the equal person. So KrášŁáša demanding that sarva-dharman parityajya mam ekaáš saraášaáš vraja [Bg. 18.66], that means that we are servant. Otherwise how KrášŁáša can order that? So Caitanya Mahaprabhu is giving mukti immediately teaching the same thingâjivera svarupa haya krášŁášera nitya dasa. And KrášŁáša also says that this understanding, that "I am servant of KrášŁáša," is realized after many, many births.
bahunaáš janmanam ante
jĂąanavan maáš prapadyate
vasudevaá¸Ľ; sarvam iti
sa mahatma su-durlabhaá¸Ľ;
So mahatma, su-durlabha mahatma, means who is liberated, not trying for liberation. There are two kinds of mahatmas. One mahatma is trying for liberation, mukti, and the su-durlabha means... Those who are trying for mukti, out of millions of such persons, one becomes mukta. That is the instruction of Caitanya Mahaprabhu. Out of millions of karmis, one becomes jĂąani. And out of millions of jĂąani, one becomes mukta. And out of millions of mukta, one becomes bhakta. This is the description given by Caitanya Mahaprabhu.
So if we accept this philosophy, Caitanya Mahaprabhu's, without falsely declaring ourself that "I am equal to God" or "I am God," if you simply accept that jivera svarupa haya nitya krášŁáša dasa [Cc. Madhya 20.108-109], that we are eternally servant of KrášŁáša, and act like that... The servant of KrášŁáša means he must be always engaged in the service of KrášŁáša. This is called bhakti.
sravaášaáš kirtanaáš viášŁášoá¸Ľ;
arcanaáš vandanaáš dasyaáš
This is our position. And if we understand that all of us, we are servant of KrášŁášaâyou are servant of KrášŁáša, I am servant of KrášŁáša, he is servant of KrášŁášaâthen we can understand our position is one. That is onenessâwe are all servants. So there is no question of becoming envious of you or your becoming envious of me. We are all servants of God. So we have to execute the orders of God. That is servant's business. So "How I shall execute? Where is God? I surrender to God. That's all right. So let Him speak to me." Yes, He'll speak to you. How? Sarvasya cahaáš hrdi sanniviášŁášo mattaá¸Ľ; smrtir jĂąanam apohanaáš ca: [Bg. 15.15] "I am situated in everyone's hearts as Paramatma, and I give everyone intelligence how to do things." And especially for the bhakta, the instruction of KrášŁáša or Paramatma is there:
dadami buddhi-yogaáš taáš
yena mam upayanti te
This is KrášŁáša. KrášŁáša is situated within your heart, Paramatma, in His Paramatma feature. Brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11]. So the feature by which KrášŁáša is situated in everyone's heart, that is... Isvaraá¸Ľ; sarva-bhutanaáš hrd-dese 'rjuna tiášŁášhati [Bg. 18.61].
So yogis, they find out KrášŁáša. Dhyanavasthita-tad-gatena manasa pasyanti yaáš yoginaá¸Ľ; [SB 12.13.1]. Yogis try to find out the Paramatma, and the jĂąanis, they are trying to find out the brahmajyoti, and similarly, the bhakta is trying to find out KrášŁáša. Brahmeti paramatmeti bhagavan iti sabdyate. So in this way Bhagavan, the Supreme Personality of Godhead, is the ultimate goal. But those who are addicted to Brahman or Paramatma, they are also addicted to Bhagavan, but in different features. Vadanti tat tattva-vidas tattvaáš yaj jĂąanam advayam [SB 1.2.11]. Knowledge of Brahman, knowledge of Paramatma and knowledge of KrášŁáša is the same, but in different features. Just like knowledge of the sun planet, knowledge of the sun god and knowledge of the sunshine, they... Knowledge is the sameâheat and lightâbut the heat and light which you receive from sunshine is different from the heat and light from the sun globe, and the heat and light in the sun globe is different from the sun-god. But heat and light is there, either you realize Brahman, Paramatma or Bhagavan. So a devotee means he is concerned with Bhagavan. That's all. So devotee is also mahatma; those who are jĂąanis, after Brahman, they are also mahatma; and the yogis, they are also mahatma; but one who has understood KrášŁáša perfectly and surrendered to Him-vasudevaá¸Ľ; sarvam iti sa mahatma su-durlabhaá¸Ľ; [Bg. 7.19]âthat mahatma is very rare to be found.
So Caitanya Mahaprabhu is teaching how to become that mahatma, su-durlabhaá¸Ľ;. KoášiášŁv apy mahamune. Muktanam api sahasraášam. Therefore Caitanya Mahaprabhu's teaching is so sublime and very easy also. We should take it upâthis is KrášŁáša consciousness movementâand execute it as it is enjoined in the sastras and following the footsteps of mahajana. Mahajano yena gataá¸Ľ; sa panthaá¸Ľ; [Cc. Madhya 17.186]. That is also described in the sastra. Svayambhur naradaá¸Ľ; sambhuá¸Ľ; kapilaá¸Ľ; [SB 6.3.20]. And... Dvadasa mahajana. Svayambhur naradaá¸Ľ; sambhuá¸Ľ;, and prahlado janako bhiášŁmo balir vaiyasakir vayam. Everything is there in the sastra. So to become actually devotee we have to follow these mahajana. Svayambhuá¸Ľ; is Brahma, and... Svayambhur... Narada Muni, and Sambhu, Lord Siva. They have got their parties, or their parampara systemâBrahma-sampradaya, Rudra-sampradaya Sri-sampradaya, and Kumara-sampradaya. In this way we have to accept the sampradaya and follow. Evaáš parampara-praptam imaáš rajarášŁayo viduá¸Ľ; [Bg. 4.2]. Then we become pure devotee. And as soon as we understand pure..., we become pure devotee, we can understand KrášŁáša. Bhaktya mam abhijanati [Bg. 18.55]. Although KrášŁáša is the Supreme, but He says that "If one wants to understand Me properly, then bhaktya." He does not say that "By jĂąana" or "By yoga." No. Why He says bhaktya mam abhijanati [Bg. 18.55]? The bhakta... His name is bhakta-vatsala. Because jĂąani will take some time to understand. Yogis also will take some time. They'll come to that point if they make actually progress. Bhakta can take immediately. That is Caitanya Mahaprabhu's gift. Therefore, when Rupa Gosvami met Him at Prayag, he offered his prayers to Caitanya Mahaprabhu as maha-vadanyaya: "You are the most munificent incarnation," namo maha-vadanyaya krášŁáša-prema-pradaya te [Cc. Madhya 19.53], "because You are distributing krášŁáša-prema. One cannot understand KrášŁáša, but You are so munificent that You are giving krášŁáša-prema." Just like prema means love. If you do not understand a person properly, how you can love him? That is not possible. But Caitanya Mahaprabhu's process is so nice that even we are neophyteâwe do not understand KrášŁášaâbut if we follow His process, we immediately come to the platform of how to love KrášŁáša. KrášŁáša-prema-pradaya te.
namne gaura-tviášŁe namaá¸Ľ;
[Cc. Madhya 19.53]
So this Caitanya Mahaprabhu is teaching Sanatana Gosvami about bhakti-sastra. He taught him for two months at Benares, Varaášasi, and He... Later on, these six Gosvamis preached Caitanya Mahaprabhu's cult, which we are preaching at the present moment, according to the prediction of Sri Caitanya Mahaprabhu,
prthivite ache yata nagaradi grama
sarvatra pracara haibe more nama
That is His prediction, that as many towns and cities are there on the face of the globe, everywhere His name will be advertised or everyone will know His name. So by His grace this KrášŁáša consciousness movement is going on all over the world and everyone is receiving very nicely, either in Europe or America or Africa or Canada or Australia. So we are very much hopeful. And those who are foreigners present here, take this movement very seriously and preach it all over the world. People will be happy.
Thank you very much. (end)