Prabhupada:

...partha
yogaṁ yuñjan mad-asrayaḥ;
asaṁsayaṁ samagraṁ maṁ
yatha jñasyasi tac chrṇu
[Bg. 7.1]

So Krṣṇa is advising simply by increasing your attachment for Krṣṇa, we can be eligible to understand the whole knowledge, complete knowledge, without any doubt. By our mental speculation we acquire knowledge, but there are so many doubts. So many doubts. In the Ninth Chapter also, in the Bhagavad-gita, it is said, pratyakṣa avagamaṁ dharmyam. Pratyakṣa. Krṣṇa consciousness knowledge is so perfect that pratyakṣa avagamam, you can directly perceive how far you are making progress. You don't require to take certificate from others, whether you are progressing or not. You'll understand, yourself. The example is given. Just like a hungry man is eating, so as he going on, eating, he's getting strength and his hunger is being satisfied. So he can understand himself. Nobody requires to certify, "Now you are satisfied," or "Now..." Similarly bhakti, Krṣṇa consciousness, is so perfect that pratyakṣa avagamam, one can understand directly. Bhaktiḥ; paresanubhavo viraktir anyatra syat [SB 11.2.42]. This is the test of bhakti-marga.

Therefore Krṣṇa says, asaṁsayam. The theoretical knowledge, experimental knowledge, always remains in doubt. All the scientists, they are not confident. Now there is a theory, "theory of uncertainty," among the scientists. Whatever knowledge they are making, they are making progress, everything is uncertain. Yes. It must be uncertain, because the basic principle is wrong. Therefore it must be uncertain. A conditioned soul, as we are, under the condition of the material nature, three modes of material nature, how our knowledge can be perfect? It is not possible. The first defect is, because we are conditioned, we commit mistakes, so many. And we become illusioned. Just like every knowledge is being based on the illusion that "I am this body, material body," which I am not. But the whole world is going on under this conception, that "I am this body." "I am American," "I am Indian," "I am brahmaṇa," like that. So the basic principle is illusion. And there are so many mistakes we commit. And the senses are imperfect. And although my senses are imperfect, I, still, I theorize, "It may be...," "It is like this," "It is like that." These are all imperfect things. Therefore whatever knowledge we may make progress, it is saṁsayam, it remains doubt, uncertainty.

But what Krṣṇa says, you can test even with your experimental knowledge. That is Vedic knowledge. Vedic knowledge, it is not dogma. The, the statement is there after sufficient experiment. So we, if we accept Vedic knowledge, we save so much time. We may go on experimenting with out limited power of senses, but that will always remain doubtful, then it is perfect. Asaṁsayaṁ samagram. This samagram, this word, is very significant. Samagram means "complete." To understand Krṣṇa means to understand the whole cosmic manifestation, God, the material nature, the time factor, the living entities, their respective relationship, everything. That is called samagram. Not that a Krṣṇa conscious person does not know about the creation of the material manifestation. He knows, by his reason. That will be explained in this chapter, Seventh Chapter, how this material creation is going on. The modern scientists, they put up creation, that "There was a chunk, and it was burnt into pieces. Then the planetary systems came into existence." But if we inquire, "Wherefrom this chunk comes?" that they cannot answer. Therefore the so-called scientific knowledge always remains in doubt. Darwin's theory... There are so many passages: "It may be, perhaps."

So these things, "Perhaps, it may be," that is not certain. Therefore they have now accepted the theory of uncertainty. But here we, if we hear from Krṣṇa, then it is perfect knowledge. Samagram. How this material world is created, how this earth, five elements of gross elements come into existence, and everything will be explained. Asaṁsayaṁ samagraṁ mam [Bg. 7.1]. To understand Krṣṇa means to understand everything. Therefore tattvam.

manuṣyaṇaṁ sahasreṣu
kascid yatati siddhaye
yatatam api siddhanaṁ
kascin maṁ vetti tattvataḥ;
[Bg. 7.3]

We have to understand Krṣṇa in truth. Simply superficially, if we understand Krṣṇa, that "Krṣṇa was born of the father and mother, Devaki and Vasudeva, and He was born in Mathura, and then played with the gopis. And then the..., He taught something on the Battlefield of Kurukṣetra," that is not sufficient knowledge. We should try to understand samagram, as far as possible in complete. Then our devotion, our love for Krṣṇa, will be increased.

In the Caitanya-caritamrta it is said,

siddhanta baliya citte na kara alasa
iha haite krṣṇe lage sudrḍha manasa
[Adi 2.117]

Siddhanta, conclusive, conclusive understanding. You should try to understand Krṣṇa. Simply by understanding Krṣṇa, our life becomes perfect. Janma karma me divyaṁ yo janati tattvataḥ;, tyaktva dehaṁ punar janma naiti... [Bg. 4.9]. We can become liberated. Therefore Caitanya, yes, Kaviraja Gosvami recommends that "Try to understand Krṣṇa in truth." And another place it is said,

sri-krṣṇa-caitanya-daya karaha vicara
vicara karile citte pabe camatkara
[Cc. Adi 8.15]

It is not blindly accepted, this Krṣṇa consciousness. With considerable deliberation, we take the decision. All the acaryas, they have taken decision. Therefore in the next verse Krṣṇa says, jñanaṁ te 'haṁ sa-vijñanam. This knowledge, with practical understanding, sa-vijñanam. Vijñanam means practical application. We understand Krṣṇa as the Supreme. He's the creator of this cosmic manifestation. He's the Supreme. We are all subordinate. This is jñanam. And sa-vijñanam, when it is practically applied, that means when you take to devotional service, then it is practically application, practicing.

jñanaṁ te 'haṁ sa-vijñanam
idaṁ vakṣyamy aseṣataḥ;
yaj jñatva neha bhuyo 'nyaj
jñatavyam avasiṣyate
[Bg. 7.2]

So when we understand perfectly, complete knowledge, then there is no more anything remains to be understood. Everything is... Kasmin tu bhagavo vijñate sarvam idaṁ vijñataṁ bhavati. So the Bhagavad-gita is not theory. It is knowledge, and practically applicable in life. Sa-vijñanam. And if we try to understand Krṣṇa in perfect order, then there is nothing remains to be understood. Everything becomes revealed. This knowledge becomes revealed. Nahaṁ prakasaḥ; sarvasya yogamaya-samavrtaḥ; [Bg. 7.25]. Revealed. Athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hi [SB 10.14.29].

So we have to receive this knowledge submissively. The, Lord Brahma recommends that jñane prayasam udapasya namanta eva. Namanta eva. We must be submissive. The whole thing depends, spiritual knowledge...

tad-vijñanarthaṁ sa gurum evabhigacchet
samit-paṇiḥ; srotriyaṁ brahma-niṣṭham
[MU 1.2.12]

Tad viddhi praṇipatena pariprasnena sevaya [Bg. 4.34]. So this knowledge, this process of knowledge, is received by submissive mood. Jñane prayasam udapasya. One has to give up the false prestigious position that "I can understand God and everything by my speculative, experimental knowledge." This is called jñane prayasam. Jñane prayasam udapasya namanta eva. One should be submissive, san-mukharitaṁ bhavadiya-vartam, and try to hear the message of the Lord from san-mukharitam, sadhu, devotees, san-mukha..., not professional. Sri Sanatana Gosvami has strictly forbidden: avaiṣṇava-mukhodgirṇaṁ putaṁ hari-kathamrtam, sravaṇaṁ naiva kartavyam. Avaiṣṇava, those who are not practically Vaiṣṇava, devotee, in practical life, professional person, there is no use. Avaiṣṇava. There must be heart and soul Vaiṣṇava. Avaiṣṇava-mukhodgirṇaṁ putaṁ hari-kathamrtam. Hari-katha, the words about the Supreme Personality of Godhead, certainly that is amrtam. But still, it should not be heard from a person who is not a devotee.

So avaiṣṇava-mukhodgirṇaṁ putaṁ hari-kathamrtam, sravaṇaṁ naiva kartavyam. And it is forbidden, "Don't hear." Why? Hari-kathamrta, krṣṇa-katha, the message of God, the words of God, Bhagavad-gita? He may be anything, but the katha is the same; so what is the harm to hear from an avaiṣṇava? Sanatana Gosvami gives the example: sarpocchiṣṭaṁ payo yatha. Sarpocchiṣṭaṁ payo yatha. Sarpocchiṣṭa... Just like milk, everyone knows, a very nice food, most nutritious food, but if it is touched by the life of a serpent, immediately spoiled. Immediately. Another place, Caitanya Mahaprabhu says, mayavadi-bhaṣya sunile haya sarva-nasa [Cc. Madhya 6.169]. If we hear Mayavadi-bhaṣya, commentaries by the Mayavadis, those who do not accept the Personality of Godhead... They called, they are called Mayavadis. Mayavadi means they see everything maya. Even Krṣṇa is maya. That is called Mayavadi. The Mayavadi philosophy is that "When Krṣṇa comes, He comes with a material body." That is called Mayavadi. "God is impersonal. When He comes, He takes a form, He takes the form of this matter." This is Mayavadi. There are so many faulty statements of the Mayavadis. So Caitanya Mahaprabhu says, mayavadi haya krṣṇe aparadhi. They're offenders, offenders. Therefore, mayavadi-bhaṣya sunile haya sarva-nasa. One becomes doomed by hearing the Mayavadi commentary. This is so much condemned.

So actually, by the grace of Krṣṇa, we can understand that the Absolute Truth is ultimately the Supreme Person. But we cannot accommodate within our teeny brain that how the Supreme Absolute Truth can be a person. That is the difficulty. That is the difficulty of Mayavada philosophy. That is the kupa-maṇḍuka-nyaya, that "Because I am a person, I am so much limited, how a person can be unlimited?" That is the difficulty for them. But therefore to remove this difficulty, one has to surrender. Without surrendering, it is not possible to understand. Therefore Krṣṇa demands, "Surrender. Then you'll understand." Nahaṁ prakasaḥ; sarvasya yogamaya-samavrtaḥ; [Bg. 7.25]. By challenging, you cannot understand actually what is Krṣṇa. One has to become submissive. So,

jñanaṁ te 'haṁ sa-vijñanam
idaṁ vakṣyamy aseṣataḥ;
yaj jñatva neha bhuyo 'nyaj
jñatavyam avasiṣyate
[Bg. 7.2]

Then Krṣṇa says,

manuṣyaṇaṁ sahasreṣu
kascid yatati siddhaye
yatatam api siddhanaṁ
kascin maṁ vetti tattvataḥ;
[Bg. 7.3]

Manuṣyaṇaṁ sahasreṣu. Generally, whole human society, especially at the present moment, nobody cares for perfection of life. They do not know what is perfection of life. Just like animals, they do not know what is perfection of life. They think perfection of life: to gratify the senses. "We have got these senses. Let us..." Because they have no idea that there is life after death. Therefore their only proposition is, "Now we have got this life and we have got these senses. Let us enjoy it to the fullest extent." This is their perfection. But actually, that is not perfection. Perfection means, self-realization means to know that ahaṁ brahmasmi, "I am not this matter; I am spirit soul." To understand this. Brahma-bhutaḥ; prasannatma [Bg. 18.54].

So therefore mostly people are engaged in the animal propensities of life. Ahara-nidra-bhaya-maithunaṁ ca: eating, sleeping, sex life and defense. They are busy. But these things are visible in the animal life also. Then what is the special significance of the human life? Human life means athato brahma jijñasa. They, the human being should be inquisitive to understand Brahman. That is the special significance of human life. Narottama dasa Ṭhakura therefore sings, manuṣya-janama paiya, radha-krṣṇa na bhajiya, janiya suniya biṣa khainu. Narottama dasa Ṭhakura laments, hari hari bifale janama goṅainu: "My Lord, I have simply spoiled my life." Why you have spoiled? You are eating very nicely, sleeping very nicely. "No." Manuṣya-janama..., radha-krṣṇa, manuṣya-janama. This human form of life is especially meant for understanding Radha-Krṣṇa. Krṣṇa means Radha-Krṣṇa. Krṣṇa means everything, samagram. To understand Krṣṇa, that is the special mission of human life. "So I did not try for it. I simply carried away by the waves of maya." And the Bhaktivinoda Ṭhakura sings, mayar bose, jaccho bhese', Khaccho habuḍubu bhai. We are being carried away by the waves of this material modes of nature, sometimes drowned, sometimes on the surface. In this way, our life is going on. Jiv krṣṇa-das, e biswas, korle to' ar duḥ;kho nai. But we can stop this being carried away by the waves of maya simply if we accept that we are eternal servant of Krṣṇa. We can stop the carrying away.

So the... Therefore... People do not understand this. Krṣṇa Himself says, manuṣyaṇaṁ sahasreṣu [Bg. 7.3]. Sahasreṣu means out of millions of men, they are interested how to make life perfect. Nobody's interested, especially in this age. In this age, prayeṇalpayuṣaḥ; sabhya kalav asmin yuge janaḥ;. The first disqualification is that in this age people do not live for a long time. First disqualification. Formerly, they were healthy and they could live about hundred years. As we have seen, our grandfather, grandfather, they used to live. My grandfather died at the age of ninety-six years. Similarly, there are many instances. People used to live for long time. But the first qualification of this age that they, they are dying fifty, sixty, forty-five. The India's average age is thirty-five. In other countries, a little more. So practically, nobody's living a very long time. Prayeṇalpayuṣaḥ; and manda. They do not know that they have a mission of life. Siddhi. Siddhi-labha. They do not know. Like cats and dogs, dying. Prayeṇalpayuṣaḥ; sabhya kalav asmin yuge, mandaḥ; sumanda-matayaḥ;. And if one is interested for spiritual life, they are also captured by so many pseudo spiritual things. Pseudo. Manda. Prayeṇalpayuṣaḥ; sabhya kalav asmin yuge janaḥ;, mandaḥ; sumanda-matayaḥ;. They have got a different views. They do not like to take knowledge from the Vedic, perfect knowledge from the Vedic literature or from Bhagavad-gita. They manufacture their own way of life, this mandaḥ; sumanda-matayaḥ;. And manda-bhagyaḥ;. And unfortunate, mostly they are unfortunate. And hy upadrutaḥ;. And distributed by so many things. Sometimes earthquake, sometimes famine, sometimes scarcity of water, sometimes war, or sometimes fight. So many things, problems, simply problems. This is the position of this age.

So if one is actually interested to make his life perfect, then we should accept the standard knowledge instead of manufacturing now different ways. No. Here is standard knowledge, Bhagavad-gita, the sastra. Sadhu-sastra-guru-vakya tinete kariya aikya. Yaḥ; sastra-vidhim utsrjya vartate kama-karataḥ; [Bg. 16.23]. If you do not follow the standard knowledge of perfect sastra, then Krṣṇa says, na siddhiṁ savapnoti. He never gets siddhi. Here it is said, siddhaye. Manuṣyaṇaṁ sahasreṣu kascid yatati siddhaye [Bg. 7.3]. Siddhaye, to become perfect. So unless we follow the injunction of the sastra, then there is no possibility of siddhi. Na siddhiṁ savapnoti na sukhaṁ na paraṁ gatim. Neither perfection, neither happiness in this life, and what to speak of next life? These things are not possible if we do not follow standard knowledge. So for the standard knowledge, manuṣyaṇaṁ sahasreṣu kascid yatati siddhaye. And those who have taken the standard knowledge, yatatam api siddhanam [Bg. 7.3].

So for, by standard knowledge, by understanding Vedas, that is standard knowledge. Still, although they are siddhas, still they do not understand Krṣṇa. Just like karmis, jñanis, yogis, they have taken to standard knowledge. That's a fact. But still, they cannot understand Krṣṇa. The Mayavadis, the impersonalists, the speculators, they cannot understand. They are surprised, that "How Krṣṇa can be the Absolute Truth?" Even a, a great scholar, Dr. Radhakrishnan, he's also amazed. He says that "Bhagavad-gita is mental speculation." And when Krṣṇa says on the Ninth Chapter... He writes commentary. Man-mana bhava mad-bhakto mad-yaji maṁ namaskuru [Bg. 18.65]. He says that "It is not up to Krṣṇa, but the fact which is within Krṣṇa." So he does not know what is Krṣṇa, and still, he dares to write commentary on Bhagavad-gita. This is the difficulty. Krṣṇa has no inside or outside. Krṣṇa is all spirit, all spirit. Sac-cid-ananda-vigraha [Bs. 5.1]. So he does not know. Not only he, many does not know. But the thing is that they dare to write commentary on Bhagavad-gita. Therefore here it is said that manuṣyaṇaṁ sahasreṣu kascid yatati siddhaye, yatatam api siddhanam [Bg. 7.3]. First of all, one must be perfect. And amongst the perfect, then Krṣṇa is known very rarely. Amongst the perfect. What to speak of the imperfect? Manuṣyaṇaṁ sahasreṣu. Caitanya Mahaprabhu says therefore: koṭi-karma-niṣṭha-madhye eka jñani sreṣṭha. There are millions and millions of karmis, working hard for sense gratification. They are called karmis. Koṭi-karma-niṣṭha-madhye eka jñani sreṣṭha. One becomes jñani, he is chief. Then koṭi, koṭi-jñani-madhye haya eka-jana mukta. Out of many thousands of jñanis, one becomes actually liberated. And koṭi-mukta-madhye durlabha eka krṣṇa-bhakta. He says, "Out of many muktas, liberated souls, it is very difficult to find out a krṣṇa-bhakta, a devotee of Krṣṇa." These things are there.

So Krṣṇa also says, manuṣyaṇaṁ sahasreṣu kascid yatati siddhaye [Bg. 7.3]. But this krṣṇa-bhakti has become easily available through the mercy of Sri Caitanya Mahaprabhu. Caitanya Mahaprabhu is so liberal that Rupa Gosvami offered Him respect, namo maha-vadanyaya krṣṇa-prema-pradaya te: [Cc. Madhya 19.53] "People cannot understand what is Krṣṇa, and what to speak of krṣṇa-prema, love of Krṣṇa. It is far, far away. But You are so magnanimous that You are distributing this krṣṇa-prema to everyone." Namo maha-vadanyaya krṣṇa-prema-pradaya te krṣṇaya krṣṇa-caitanya-namne. "You are Krṣṇa, I can understand, but You have now appeared in the name of Krṣṇa Caitanya."

namo maha-vadanyaya
krṣṇa-prema-pradaya te
krṣṇaya krṣṇa-caitanya-
namne gaura-tviṣe namaḥ;
[Cc. Madhya 19.53]

So Lord Caitanya is accepted as Krṣṇa Himself. Krṣṇa-varṇaṁ tviṣakrṣṇam... [SB 11.5.32]. There are many evidences in the sastra. So it is due to Lord Caitanya's mercy, if we go through the methods... Caitanya Mahaprabhu appeared as a devotee to teach us how to execute devotional service. So if we follow the footprints of Lord Caitanya Mahaprabhu, then krṣṇa-bhakti becomes very easily available. Therefore, first of all we offer our respect to sri-krṣṇa-caitanya prabhu nityananda, sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. Then we chant Hare Krṣṇa, Hare Krṣṇa... Because by the mercy of Lord Caitanya, it will be easier to approach Krṣṇa. Tad viddhi praṇipatena... [Bg. 4.34], as it is stated. So,

manuṣyaṇaṁ sahasreṣu
kascid yatati siddhaye
yatatam api siddhanaṁ
kascin maṁ vetti tattvataḥ;
[Bg. 7.3]

So Krṣṇa consciousness, although it is very difficult, by the mercy of Lord Caitanya, it has become easily available. And Caitanya Mahaprabhu has recommended, paraṁ vijayate sri-krṣṇa-saṅkirtanam. He has recommended sri-krṣṇa-saṅkirtana. Although He is Krṣṇa Himself, His word is sufficient, still, whatever He said, He gave reference to the sastra. Otherwise it is not, I mean to say, authority. That is recommended in the Srimad-Bhagavatam. Kirtanad eva krṣṇasya mukta-saṅgaḥ; paraṁ vrajet [SB 12.3.51]. These are the recommendations. Caitanya Mahaprabhu, whatever He has given us, not whimsically, according to the regulation of the sastra. And if we follow the footprints of Caitanya Mahaprabhu, then Krṣṇa consciousness will be very easily understandable. And Caitanya Mahaprabhu has recommended, yare dekha tare kaha krṣṇa-upadesa [Cc. Madhya 7.128]. This is the Krṣṇa consciousness movement, that according to the order of Krṣṇa, Krṣṇa Caitanya Mahaprabhu, we are trying to distribute the words given by Krṣṇa, krṣṇa-katha. Krṣṇa-katha means the words given by Krṣṇa and the words about Krṣṇa. The words given by Krṣṇa personally is this Bhagavad-gita, and words about Krṣṇa is Srimad-Bhagavatam. So this Krṣṇa consciousness movement means preaching these two principle Vedic literatures throughout the whole world.

Thank you very much. Hare Krṣṇa. [break]

...the whole thing that every living entity is prakrti, every living entity. In the Bhagavad-gita it is said that apareyam itas tu viddhi me prakrtiṁ param, jiva-bhutam. Every living entity is woman. Those who are thinking of becoming man, they are in illusion. Prakrti, puruṣa. Puruṣa means the bhokta, the enjoyer, and prakrti, stri, means enjoyed. Every living entity is described as prakrti. No living entity is puruṣa. Puruṣa is only Krṣṇa. So when we are thinking, "I have become a puruṣa, enjoyer," that is maya. That is maya. [break] ...as woman or man, but actually, every one of us, woman, prakrti. Every one of us. And every one of us are thinking as man. Even the woman. Man means enjoyer. So everyone is thinking enjoyer, "I am enjoyer." And this is called maya. And about the gopis, it is better not to speculate. The speculator's writing has no value. Gopis, they are pleasure potency expansion of Krṣṇa. Ananda-cinmaya-sad-ujjvala-vigrahasya [Bs. 5.32].

ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhiḥ;
goloka eva nivasaty akhilatma-bhuto
govindam adi-puruṣaṁ tam ahaṁ bhajami
[Bs. 5.37]

So gopis are also expansion of Krṣṇa, Krṣṇa's pleasure potency. Gopis are not these ordinary women; neither Krṣṇa is ordinary man. So unless we understand Krṣṇa as were discussing this morning, the verse, kascin maṁ vetti tattvataḥ;... Out of many millions of siddhas, one can understand Krṣṇa as He is. If we do not understand Krṣṇa, then how we can understand gopis?

So this is not the subject matter of the mental speculators. Better not to read all these books. Because they are not realized souls, neither they are devotees of Krṣṇa. Neither do they know what is Krṣṇa. So what they will understand about Krṣṇa? So if we want to understand Krṣṇa, er, gopis, then we have to learn it from the perfect devotee of Krṣṇa, not from the speculators, mental speculators. This is simply a waste of time. Just like Narottama dasa Ṭhakura says, rupa-raghunatha-pade haibe akuti, kabe hama bujhabo se yugala-piriti. Yugala-piriti, the love between Krṣṇa and Radharaṇi... The gopis are expansion of Radharaṇi, pleasure potency of Krṣṇa... These are all spiritual subject matter. So this is not mental. An ordinary man, if he thinks that "I am becoming go...," that is artificial. That is artificial. This is not artificial thing. And the parakiya-rasa, the sense of paramourship, that is also there. But this is not this parakiya-rasa, as we understand from this material world. Therefore Caitanya Mahaprabhu, er Sanatana Gosvami has said that avaiṣṇava-mukhodgirṇaṁ putaṁ hari-kathamrtam, sravaṇaṁ naiva kartavyam. Those, one who is not Vaiṣṇava... So it is, mental speculator, it is useless to learn from them what is the relationship between the gopis and Krṣṇa. Neither it has to be practiced artificially. These things are rejected. So my request is that you should not read all these books, simply waste your time. [break]

...Krṣṇa, Krṣṇa's pleasure potency. This has been discussed by Srila Jiva Gosvami, that Krṣṇa is Parabrahman, and to relish brahma-sukha, a person in austerity gives up all the material sense enjoyment... Tapasa brahmacaryeṇa [SB 6.1.13]. They try to relish brahma-sukha. Now, when they... Brahma-sukhanubhuti, Krṣṇa is the goal of brahma-sukha anubhuti. So when Brahman wants to have pleasure, does it mean that He takes pleasure within this material world? To understand Brahman, one has to give up all material pleasures. And when the Brahman relishes pleasure, does it mean this is material pleasure? Try to understand this fact. For relishing brahma-sukha, one undergoes severe austerities. Tapasa brahmacaryeṇa samena damena [SB 6.1.13]. There are so many processes. Tapo divyaṁ suddhyet sattvam [SB 5.5.1]. For purifying our existence, we have to adopt so many means of austerities, for understanding what is brahma-sukha.

Now, the reservoir of brahma-sukha, Krṣṇa, Parabrahman, when He enjoys, does it mean this is material thing? This is not material thing. Ananda-cinmaya-rasa-pratibhavita... There, that is the expansion of His spiritual bliss. Radha krṣṇa-praṇaya-vikrtir hladini saktir asmat. That is the existence of Krṣṇa's hladini-sakti. So first of all we have to understand Krṣṇa; then, in course of understanding Krṣṇa, we shall understand His samvit-sakti, hladini-sakti. So these things are not subject matter for studying in our conditioned life. It is for the liberated soul. Therefore Caitanya Mahaprabhu, you'll find in the teachings of Lord Caitanya Mahaprabhu, He only once discussed about the love affairs of Krṣṇa with gopis, or Radharaṇi, gopis, with Ramananda Raya. And never He discussed with anyone else. Because He was very elevated, Ramananda Raya. And otherwise, He never discussed. In the Bhagavad-gita also, you won't find Krṣṇa is teaching anything about His relationship with gopis. Just like... Try to understand. This is not the subject matter for a person who is conditioned; neither it is a subject matter to be discussed and speculated by the conditioned soul. Try to understand this. [break]

This is practice. Abhyasa-yoga-yuktena cetasa, cetasa nanya-gamina [Bg. 8.8]. When we go to the puja room, we take our flowers and candana, offer to the lotus feet of Krṣṇa. So gradually, our mind will be concentrated. Just like... Not nowadays. Formerly, young, very young girls were married. Even an... My eldest sister was married at the age of nine years. So I heard that my mother-in-law was married at the age of seven years. I was grhastha, and I was also married... My wife was eleven years. So in that minor ages, there is no actually love between husband and wife. But still, formerly, the system was that the young girl, minor girl, was giving some eatable foodstuff to the husband, and sometimes pan, like that. But unless they were major, they were not allowed to live together. But these things are going on. So similarly, gradually, we develop our love for Krṣṇa. As the same example, in the young age the minor girl and the young boy, they do not come to the love platform, but in mature time, they become so lovable each other that they cannot be separated. Similarly, we have to practice. This arcana-marga means practice. Immediately you cannot expect that your mind is completely fixed up with Krṣṇa. But if we follow the regulative principles, then it will mature. Mature. And mature stage, there will be love.

So don't be disappointed. Go on with your regulative principles, as they are advised in the sastra and the guru... Sadhu-guru-sastra-vakya. We have to stick to the principles. Therefore Rupa Gosvami says, utsahad dhairyad niscayat tat-tat-karma-pravartanat, sato vrtteḥ; saṅga-tyagat ṣaḍbhir bhaktiḥ; prasidhyati. The first thing is utsaha. Utsaha. Simply on the words of Krṣṇa, that Krṣṇa says sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66], we must be very enthusiastic, that "I must surrender to Krṣṇa. Although my mind is going outside, but I must be determined that I must surrender." Utsaha. This is called utsaha, enthusiasm. Dhairya. Dhairya means patience: "Oh, I wanted to surrender to Krṣṇa. My mind is going somewhere else. This disturbance." Therefore the dhairya. You must be patient. Utsahad dhairyad niscayat. Niscaya means must be confident. "Krṣṇa has said that 'You surrender unto Me,' and He will give me protection. He must give me. So I must surrender." This is called niscaya. Utsahad dhairyad niscayat tat-tat-karma-pravartanat. And you must execute your business as it is advised by the sastra and guru. So utsahad dhairyad niscayat tat-tat-karma-pravartanat, sato vrtteḥ;. Your dealings must be very honest, not duplicity. Tat-tat-karma-pravartanat sato vrtteḥ; saṅga-tyagat.

Therefore this association is required. Sadhu-saṅga [Cc. Madhya 22.54]. Sadhu-saṅga is very powerful thing. Therefore we have opened this society. Society means if you come to the society, and if the society is nice, then automatically you learn, you become attached. Just like if we mix, intermingle with drunkard society, gradually we become drunkards. Similarly, if we intermingle with the sadhus, with the devotees, then automatically we become devotee. Saṅgat sañjayate kamaḥ;. Therefore sadhu-saṅga is very important.

sataṁ prasaṅgan mama virya-saṁvido
bhavanti hrt-karṇa-rasayanaḥ; kathaḥ;
taj-joṣaṇad asv apavarga-vartmani
sraddha ratir bhaktir anukramiṣyati
[SB 3.25.25]

These are the shastric injunction. So as far as possible, we should... Adau sraddha tataḥ; sadhu-saṅgaḥ; [Cc. Madhya 23.14-15]. Sadhu-saṅga [Cc. Madhya 22.83] is very important. Nowadays it is very difficult to find out sadhu-saṅga. Therefore we are trying to spread this society's movement so people may take advantage of sadhu-saṅga, and thus automatically, very easily, things may be successful. (end)

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