Prabhupada: ...read today from verses from the Ninth Chapter, Bhagavad-gita.

raja-vidya raja-guhyaṁ
pavitram idam uttamam
pratyakṣavagamaṁ dharmyaṁ
su-sukhaṁ kartum avyayam
[Bg. 9.2]

This bhakti-yoga, devotional service, is raja-vidya. Raja means king, and vidya means education, knowledge, learning. As there are common men and there are kings also, as the king is important, the most important person in the state, or the president is the most important person in the state, similarly, of all learnings, this is the king of learning, raja-vidya. And raja-guhyam..., raja-vidya raja-guhyaṁ. Guhyam means confidential. Confidential, anything confidential is not to be disclosed to the common man. Or after many, many research, one can found..., one can find out the confidence or the confidential nature of devotional service. Bahunam janmanam ante [Bg. 7.19], it is stated in the Bhagavad-gita. It is most confidential because one comes to this knowledge after cultivating other knowledges for many, many births. One comes to this knowledge. What is this knowledge, devotional, raja-vidya? What is the symptom? Bahunaṁ janmanam ante jñanavan maṁ prapadyate. This is the symptom: that one has surrendered to Krṣṇa. That means he is in perfect knowledge. So long he is not surrendering to Krṣṇa, he is trying to become Krṣṇa, or he is posing himself as equal to Krṣṇa or sometimes above Krṣṇa. There is a very well advertised yogi. They say, at least his disciples say, that he is above Krṣṇa. That is not knowledge. That is ignorance. Real knowledge, jñanavan, is to surrender to Krṣṇa. That is real knowledge. Bahunam janmanam ante [Bg. 7.19]. If one is actually intelligent, he should not wait for many, many births. If he believes in the Bhagavad-gita, in the statement of Bhagavad-gita, then, immediately after hearing this verse, that bahunaṁ janmanam ante jñanavan maṁ prapadyate, he should immediately surrender to Krṣṇa.

That is, that Bhaktivinoda Ṭhakura sings,

manasa deho geho jo kichu mor
arpiluṅ tuwa pade nanda-kisor

This is surrender. Manasa deha geha. We have got our, this mind. Mind is the center of creative force. Therefore we have to surrender, first of all, our mind to Krṣṇa, just like Ambariṣa Maharaja did. Sa vai manaḥ; krṣṇa-padaravindayor vacaṁsi vaikuṇṭha-guṇanuvarṇane [SB 9.4.18]. He set example that he, first of all, he surrendered his mind unto the lotus feet of Krṣṇa. Sa vai manaḥ; krṣṇa-padaravindayor, and vacaṁsi vaikuṇṭha-guṇanuvarṇane, and he engaged his talkings simply on the matter of describing Vaikuṇṭha. Krṣṇa's another name in Vaikuṇṭha. Vaikuṇṭha means vigata-kuṇṭha. Kuṇṭha means anxiety. If you surrender to Krṣṇa, from that moment you become free from all anxieties; therefore Krṣṇa's name is Vaikuṇṭha. Just like, take for example, these Americans and European boys and girls, they were raised very, in a highly comforts of life, not like Indians. Their standard of living is better than Indians'. Everyone knows. When Europeans were in Calcutta, you have..., we have seen how their standard of living. If one has not gone to the Western countries, they could not remember. But I have traveled. Their standard of living is higher than Indian standard of living, so-called material comforts. So now they have sacrificed everything, you can see. How it has been possible? Because their mind has been engaged in Krṣṇa consciousness, sa vai manaḥ; krṣṇa-padaravinda vacaṁsi vaikuṇṭha-guṇanu. If you engage your talking simply on the matter of describing Krṣṇa, if you engage your mind always on the lotus feet of Krṣṇa, if you engage your legs for going to the temple of Krṣṇa, if you engage your hand for cleansing the temple of Krṣṇa, if you engage your nose for smelling the flower offered to Krṣṇa, if you engage your tongue for tasting prasadam which is offered to Krṣṇa, in this way, if your all senses are engaged in Krṣṇa consciousness, then you become the topmost yogi. Because yoga perfection means yoga indriya-saṁyamya. The practice of yoga means to control the mind and the senses. This is the purpose of yoga, not for playing any juggling. But sometimes the yogis become so powerful, they get some perfection, aṇima, laghima-siddhi, they get. But that is not the prime object of yoga. Yoga, yoga practice means that one becomes controller of the senses and the mind, and then they can perfectly meditate on the Supreme Personality of Godhead. Dhyanavasthita-tad-gatena manasa pasyanti yaṁ yogino. This is yogis' business: dhyanavasthita, by meditation, tad-gata-manasa, spiritualized mind, or completely absorbed in the thought of Krṣṇa. dhyanavasthita-tad-gatena manasa pasyanti yam..., they can see, they can see God, Krṣṇa, Viṣṇu, within the heart. Isvaraḥ; sarva-bhutanaṁ hrd-dese 'rjuna tiṣṭhati [Bg. 18.61]. Isvara, the Supreme Personality of Godhead, paramatma, He is situated in everyone's heart. You haven't got to search out. He is there within your heart. Simply you have to know the method how to see. That is wanted. Dhyanavasthita-tad-gatena manasa pasyanti.

So therefore this science, the devotional science, devotional service, or bhakti-yoga, is raja-vidya. Automatically. Automatically your senses, mind become controlled because it is engaged in Krṣṇa; therefore it is purified. And as soon as it's purified, you'll not like to engage your senses in any other activities. That is the taste of bhakti. Bhakti..., one has become bhakta, at the same time he is very much attracted this sense gratification, that is not bhakta. Bhakti means bhakti-paresanubhavo: realization of the Transcendence. And what is the test? Viraktir anyatra syat, vairagya. Many places it is stated, vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ; janayaty asu vairagyam [SB 1.2.7]. Vairagyam means no more taste for sense gratification. That is called vairagyam. Vira, vigatah raga, no attachment. Our material attachment means material sense gratification. That is attachment. And bhakti means... Bhakti... Therefore another name of bhakti is vairagya vidya.

vairagya-vidya-nija-bhakti-yoga
sikṣartham ekaḥ; puruṣaḥ; puraṇaḥ;
sri-krṣṇa-caitanya-sarira-dhari
krpambudhir yas tam ahaṁ prapadye
[Cc. Madhya 6.254]

This is Sarvabhauma Bhaṭṭacarya, a learned scholar, a logician. When he became disciple of Lord Caitanya Mahaprabhu he wrote one hundred... He was a great Sanskrit scholar. So he wrote one hundred verses. Out of, two verses are available, because when these verses were presented to Caitanya Mahaprabhu, He tore it and throw it out, because He did not, did not like. It is His instruction that one should not be very much attached to his self-aggrandizement. No. But His devotees collected only two, three or some such slokas. Out of these, this is one of them: vairagya-vidya-nija-bhakti-yogam sikṣartham ekaḥ; puruṣaḥ; puraṇaḥ; [Cc. Madhya 6.254]. Krṣṇa Caitanya Mahaprabhu is the puruṣaḥ; puraṇaḥ;. Sri Krṣṇa Caitanya Himself, Sri Krṣṇa Himself, puraṇaḥ;, the oldest person. Who is the oldest person? Krṣṇa. Because Krṣṇa is..., aham sarvasya prabhavo [Bg. 10.8]. Na me viduḥ; sura-ganaḥ; [Bg 10.2]. These things are there. So He is the oldest person. Adi-puruṣam. In the Brahma-saṁhita it is said, govindam adi-puruṣaṁ tam aham bhajami **. Isvaraḥ; paramaḥ; krṣṇah sac-cid-ananda-vigrahaḥ; anadir adir govindaḥ; [Bs. 5.1]. He is the adi-puruṣam; therefore puraṇaḥ;-puruṣam. Puraṇaḥ; means old, the oldest. Who can be older than Krṣṇa? Therefore the Sarvabhauma Bhaṭṭacarya said that adi-puruṣaḥ;, that oldest person, Krṣṇa, He has come down to teach vairagya-vidya. Vairagya-vidya-nija-bhakti-yogam. What is that vairagya-vidya? Bhakti-yoga. Our difficulty is that we have been entangled with this material world, because we have been attracted by this sense-gratification in the material world. And vairagya vidya means unless you become detestful, paraṁ drṣṭva nivartate [Bg. 9.59], unless we find a better position, a better enjoyment, we cannot give it up. So this bhakti-yoga means offering the better position, better gratification, better pleasure, so that one can give up this inferior pleasure in the material world. Therefore bhakti-yoga means vairagya-vidya, jñana-vairagya. Vasudeve. That vairagya can be very easily achieved by bhakti-yoga vasudeva. The bhakti-yoga means,

sravanaṁ kirtanaṁ viṣṇoḥ;
smaraṇaṁ pada-sevanam
arcanaṁ vandanaṁ dasyaṁ
sakhyam atma-nivedanam
[SB 7.5.23]

The beginning of bhakti-yoga is hearing. So you have kindly come here to hear. This is bhakti-yoga. Caitanya Mahaprabhu approved this bhakti-yoga—simply by, simply by hearing from the realized person. Caitanya Mahaprabhu had talks with Ramananda Raya how one develops spiritual life, sadhu-sadanana(?). So Ramananda Raya was answering, and Caitanya Mahaprabhu was questioning. The Ramananda Raya felt a little inconvenience that "Caitanya Mahaprabhu is such an exalted person, He is Krṣṇa Himself. Apart from that, He's born in high brahmaṇa family.'' Such a learned scholar Nimai Pandit He was, and so nice person, a sannyasi, the topmost order in our Vedic society. "Sannyasi, brahmaṇa, scholar and everything complete, and He's questioning; I am answering. Oh, this is very awkward position. I have become teacher and He has become student. How it is possible?'' So he was hesitating. But Caitanya Mahaprabhu encouraged him, "No, no. Don't hesitate, because it doesn't matter that you are a grhastha, you are not even a brahmaṇa.'' Ramananda Raya belonged to the Karana society in Orissa. They are supposed to be sudra. But still he was a very big man. He was governor of Orissa, uh... governor of Benares and very rich man. And very learned scholar, especially in this Vaiṣṇava philosophy. So Sarvabhauma Bhaṭṭacarya was the royal scholar in Maharaja Prataparudra's assembly house. Royal scholar. So in the beginning this Ramananda Raya and Sarvabhauma Bhaṭṭacarya had some talks on bhakti. Sarvabhauma Bhaṭṭacarya, being great logician, he could not understand the bhakti philosophy, but when he became a student of Lord Caitanya Mahaprabhu, he could understand how much elevated was Ramananda Raya. At that time before, "I could not realize,'' but when he become himself a devotee, he could understand. Therefore when Lord Caitanya Mahaprabhu was going to the South Indian tour he recommended, "Sir, if You can meet Ramananda Raya, You'll be very much pleased. He's a great, advanced student in Krṣṇa consciousness.'' Therefore Caitanya Mahaprabhu met him on the bank of Godavari River. And the talk was going on, and Caitanya Mahaprabhu took the position of the student, and he was offered, Ramananda Raya was offered the position of the teacher, although he was grhastha, governor, and according to our social custom, karaṇa, sudra. So he was hesitant.

But Caitanya Mahaprabhu said—this is the statement of Caitanya Mahaprabhu:

kiba vipra, kiba sudra nyasi kene naya
yei krṣṇa-tattva-vetta sei 'guru' haya
[Cc. Madhya 8.128]

"Why you are hesitant? You are guru. It doesn't matter that you are a grhastha, you are governor, you are dealing in politics. But I know that you are Krṣṇa-tattva-vetta. You know the science of Krṣṇa. Therefore, you are guru.'' This is the test. To become guru it doesn't matter that one has to become..., one has to come out from brahmaṇa family or high family or Hindu family or this family or that family. No. Krṣṇa Caitanya Mahaprabhu says, yei krṣṇa-tattva: never mind what is. He may be European, he may be American, he may be sudra, he may be whatever. That is past. That is his past life. Now, when one has become krṣṇa-tattva-vetta, really Krṣṇa conscious, he comes to the transcendental position. Sa guṇan samatityaitan brahma-bhuyaya kalpate. Any devotee, any devotee, maṁ ca yo 'vyabhicareṇa bhakti-yogena sevate [Bg. 14.26]. Any devotee who has unflinching faith on guru and Krṣṇa, such devotee, yasya deva para bhaktir yatha deve tatha gurau, such person, bhakti-yogi. Bhakti-yoga, you cannot... Without accepting guru there is no possibility of understanding bhakti-yoga. Naiṣaṁ matis tavad urukramaṅghrim, niṣkiñcananaṁ pada-rajo-'bhiṣekam. Unless one touches the lotus feet of niṣkiñcana vaiṣṇava, there is no question of bhakti-yoga. That is not possible. Naiṣaṁ matis tavad urukramaṅghrim [SB 7.5.32]. Urukramaṅghrim means Krṣṇa's lotus feet. One cannot be attached unless he takes the dust of a niṣkiñcana vaiṣṇava. This is first. So bhakti-yoga...,

maṁ ca yo 'vyabhicarena
bhakti-yogena sevate
sa guṇan samatityaitan
braham-bhuyaya kalpate
[Bg. 14.26]

Anyone who is engaged in bhakti-yoga, in real process, he is immediately elevated to the brahma-bhuta [SB 4.30.20] stage, transcendental stage. This is material stage, jiva-bhuta stage. I am, when so long I am identifying myself with this body, this is called jiva-bhuta, material life. When I am above this consciousness... Just like Caitanya Mahaprabhu taught, jivera svarupa haya nitya krṣṇa-dasa [Cc. Madhya 20.108-109]. When one is firmly convinced that he is eternal servant of Krṣṇa and is engaged in His service, Krṣṇa confirms, "Yes!'' Brahma-bhuyaya kalpate [Bg. 14.26]. He immediately is elevated to the brahma-bhuta state.

brahma-bhutaḥ; prasannatma
na socati na kaṅkṣati
samaḥ; sarveṣu bhuteṣu
mad-bhaktiṁ labhate param
[Bg. 18.54]

Bhakti begins when one is on the brahma-bhuta stage, or one who situated in bhakti-yoga, he is in the brahma-bhuta stage. Although he appears like ordinary man, chanting, dancing, but this chanting, dancing or Hare Krṣṇa mantra is not so easy thing. Unless one comes to the brahma-bhuta state, it is not possible.

So bhakti-yoga, is the topmost yoga, raja-vidya. Raja-vidya raja-guhyaṁ pavitram. Pavitram means without any contamination of material modes of nature. Here in this material world there are three modes of material nature: sattva-guṇa, raja-guṇa, tamo-guṇa. Even in this material world one is situated in sattva-guṇa, or the brahminical qualification—samaḥ; damaḥ;, titikṣaḥ;, arjava, jñanam vijñanam astikyaṁ brahma-karma svabhava-jam [Bg. 18.42]. These are the natural symptoms of a qualified brahmaṇa—samaḥ;, damaḥ;, titikṣaḥ;, arjava. These are described all in the Bhagavad-gita. But still that is material. Even one is samaḥ; damaḥ; titikṣaḥ; jñanam vijñanam astikyam, he's possessing, still that is material. But spiritual position is another position, transcendental position, brahma-bhuyaya kalpate [Bg. 14.26]. So bhakti-yoga is so nice that soon as you come to the discipline of bhakti-yoga, you become situated in brahma-bhuta platform. Brahma-bhuta, he doesn't require to make separate effort for becoming brahma-bhuta. Ahaṁ brahmasmi, this is a theory for the mayavadi philosopher, ahaṁ brahmasmi. Actually we are brahma, because we are part and parcel of parambrahma. Mamaivaṁso jiva-bhuta [Bg. 15.7]. So Krṣṇa is paraṁ brahma, paraṁ brahma paraṁ dhama pavitraṁ paramaṁ bhavan [Bg. 10.12]. Arjuna realized Krṣṇa like this. So we are brahma, that's a fact. The Veda stresses on this point, that you realize yourself that "You are not this body. You are brahma, spirit soul.'' That is wanted. That is brahma bhuta [SB 4.30.20] state, when one understands that "I am not this body. So long I am thinking in bodily concept of life, I am no better than the asses, animal.'' That is stated.

yasyatma-buddhiḥ; kunape tri-dhatuke
sva-dhiḥ; kalatradiṣu bhauma ijya-dhiḥ;
yat-tirtha-buddhiḥ; salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ;
[SB 10.84.13]

Go-kharaḥ;. Anyone who is in bodily concept of life, he is no better than animal, like cows and asses. This is the verdict. So therefore, whence when we are in the animal consciousness of life, there is no possibility of getting Krṣṇa consciousness.

So we have to become Krṣṇa conscious by the raja-vidya process, by the pavitra process. Pavitram idam uttamam. Every word, so nicely spoken by the Supreme Personality of Godhead, every word must be perfect. Raja-vidya raja-guhyaṁ pavitram. Pavitram means above the material modes. Above the material modes. Pavitram, this is described in the sastra as visuddha-sattva. Visuddha-sattva. You are sattva-guṇa. It is, it is there this possibility of being attacked with rajo-guṇa tamo-guṇa here in this material. But when one is not attacked any more by the rajo-guṇa, tamo-guṇa—simply remains in the sattva-guṇa—that is called visuddha sattva. Sattvam sisuddham vasudeva-sabditam. That is vasudeva sattva. In that vasudeva sattva one can realize what is vasudeva, Vasudeva, Krṣṇa. Vasudevaḥ; sarvam iti sa mahatma su-durlabhaḥ; [Bg. 7.19]. When one come to the platform of vasudeva-sattva, then he can understand vasudeva sattva. Vasudeva is God. Just like from vasudeva, vasudeva, Krṣṇa, God. Similarly when you come to the stage of vasudeva sattva, vasudeva sattva, then we can realize Vasudeva. Therefore pavitram. Pavitram idam uttamam. Uttamam. Ut means transcendental, above. Utgatam. Just like utpana. So uttama means ut, above, tama. Tama means this material world. This material world is known as tama. Tamasi ma jyotir gamaḥ;, the Vedas say. "Don't remain in darkness. Come to the spiritual platform.'' Tamasi ma jyotir gamaḥ;.

So this devotional service is raja-vidya because it is uttama, utgata tama. There is nothing material contamination, uttama. Therefore Krṣṇa is sometimes called Uttama-sloka. Krṣṇa is worshiped by verses which is not ordinary poetry, ordinary poetry. Just like Brahma-saṁhita:

isvaraḥ; paramaḥ; krṣṇah
sac-cid-ananda-vigrahaḥ;
anadir adir govindaḥ;
sarva-karaṇa-karaṇam
[Bs. 5.1]

cintamaṇi-prakara-sadmasu kalpa-vrkṣa-
lakṣavrteṣu surabhir abhipalayantam
lakṣmi-sahasra-sata-sambhrama-sevyamanaṁ
govindam adi-puruṣaṁ tam ahaṁ bhajami
[Bs. 5.29]

These are uttama-sloka. These slokas, these description, are not of the material world. Just like this word, cintamaṇi-prakara-sadmasu. In the spiritual world, in the..., the houses are made of cintamaṇi stone. Cintamaṇi stone you cannot have here. Maybe, but we have no experience. But cintamaṇi stone means touchstone. If you take that stone and touch in iron, it becomes gold. That is cintamaṇi. So cintamaṇi-prakara-sadmasu. The vaikuṇṭha-loka, goloka vrndavana, is made of houses, there are. Nirviseṣavadi, sunyavadi, they cannot understand that in the spiritual world there are also houses, there are also gardens, there are also rivers, there are also cows. They cannot understand, because they are in the tamaḥ;, in this darkness of material world. They are disgusted with this material world. They want to make it zero, nirvaṇa. They want to make it zero. No. Why zero? The Bhagavata said, nirasta-kuhakam. Nirasta-ku... Satyaṁ paraṁ dhimahi, janmady asya. Actually, this material world is born out of the reflection of the spiritual world.

janmady asya yato 'nvayad itaratas cartheṣv abhijñaḥ; svaraṭ
tene brahma hrda ya adi-kavaye muhyanti yat surayaḥ;
tejo-vari-mrdaṁ yatha vinimayo yatra tri-sargo 'mrṣa
dhamna svena sada nirasta-kuhakaṁ satyaṁ paraṁ dhimahi
[SB 1.1.1]

These are the description.

So there is spiritual world. There is spiritual world. And there is spiritual body, sac-cid-ananda-vigraha, Krṣṇa, sac-cid-ananda-vigraha [Bs. 5.1]. So all this to be learned through bhakti-yoga. We cannot learn by speculation. That is not possible. That is jaḍa-vidya, jaḍa-vidya. It is raja-vidya. Jaḍa-vidya will not help you to understand Krṣṇa. That will not help. No. Bhaktivinoda Ṭhakura said, jaḍa vidya sab mayara vaibhava. By advance of material science you are simply increasing the paraphernalia of this maya, illusory energy. Jada-vidya, mayara vaibhava, tomara bhajane badha. The more one become materialistic scientist, he, he defies God: "That is not. We, we believe in science, believe in science.'' But what is your science perfection? That is a different subject matter. But the difficulty is, at the present moment especially, the more one becomes advanced in this material knowledge, he becomes atheist. He becomes disbeliever. Therefore Bhaktivinoda Ṭhakura said, jaḍa-vidya yata mayara vaibhava, tomara bhajane badha. It is simply hindrances. anitya saṁsare moha janamiya jiva ke karaye gadha. Every word has got meaning. Jiva ke karaye gadha. This gaḍha, Bhaktivinoda Ṭhakura has said... It is not Bhaktivinoda Ṭhakura wordings; it is the Vedic scripture. Krṣṇa also said, na maṁ prapadyante muḍhaḥ; duṣkrtino naradhamaḥ; [Bg. 7.15]. Muḍhaḥ;, muḍhaḥ; means gaḍha, "who has no knowledge.'' So anyone who does not surrender to Krṣṇa, what he is? He is in the four classes: na maṁ duṣkrtino muḍhaḥ; prapadyante naradhamaḥ; [Bg. 7.15]. Either he's a naradhama or he's an ass, muḍhaḥ;, or he's full of sinful activities, or if you say that he's so learned scholar, then mayaya apahrta-jñana, his knowledge has been taken out by maya. Otherwise, how he cannot surrender to Krṣṇa? How he cannot surrender to Krṣṇa? Because he is not surrendering to Krṣṇa, he must be classified in either of these categories—muḍhaḥ;, duṣkrtino, naradhama, mayaya apahrta-jñana [Bg. 7.15]. Therefore we have to take shelter of this raja-vidya. not the jaḍa-vidya. Jaḍa-vidya will not help. Raja-vidya, raja-guhyam. Very confidential, very con... Just like Krṣṇa describing in the last, Eighteenth Chapter, guhyatamam: "My dear Krṣṇa (Arjuna), I have given you all kinds of knowledge, but I am giving the most confidential knowledge now.'' What is that? Sarva-dharman parityajya mam ekaṁ saraṇam [Bg. 18.66]. This is the most confidential.

So one who has surrendered to Krṣṇa without any reservation, anyabhilaṣita-sunyaṁ jñana-karmady-anavrtam anukulyena krṣṇanu-silanam [Brs 1.1.11], such person is the perfect, most perfect person. Krṣṇa also says in many places in the Bhagavad-gita, he is the perfect yogi,

yoginam api sarveṣam
mad-gatenantaratmana
sraddhavan bhajate yo maṁ
sa me yuktatamo (mataḥ;)
[Bg. 6.47]

Of all yogis''—there are different kinds of yogis—yoginam api sarveṣaṁ mad-gatenantaratmana, "one who is thinking of Me, Krṣṇa, always, Krṣṇa...,'' krṣṇa bha..., sa vai manaḥ; krṣṇa-padaravinda, "thinking of Krṣṇa in the last stage...'' Just like Kulasekhara Maharaja:

krṣṇa tvadiya-pada-paṅkaja-panjarantam
adyaiva visatu me manasa-raja-haṁsaḥ;
prana-prayaṇa-samaye kapha-vata-pittaiḥ;
kaṇṭhavarodhana-vidhau smaraṇaṁ kutas te
[MM 33]

"Krṣṇa, now I am healthy and my mind is just like swan. The swan likes to entangle himself with the stem of lotus flower.'' So, krṣṇa tvadiya-padapaṅkaja-pañjarantam adyaiva me visatu manasa-raja-haṁsaḥ;. So raja-haṁsaḥ;. The mind is rajahaṁsaḥ;. It should be trained to be entangled with the lotus stem of Krṣṇa's lotus feet. Otherwise, at the time of death, kapha-vata-pittaiḥ;, the three elements, kapha-vata-pittaiḥ;, they will be strong, and we may not remember. If we chant Hare Krṣṇa immediately, if we begin, practice this Hare Krṣṇa mantra and think of Krṣṇa always, man-mana bhava mad-bhakto mad-yaji maṁ namaskuru [Bg. 18.65], this is Krṣṇa consciousness. Very simple thing: always thinking of Krṣṇa. Because this Hare Krṣṇa maha-mantra teaches how to think of Krṣṇa twenty-four hours. Then you'll become perfect. Raja-vidya raja-guhyaṁ pavitram idam uttamam pratyakṣavagamaṁ dharmyam. In all types of religious system—yoga, jñana, karma or anything, whatever you have manufactured—you are not certain how much you have advanced. But if you practice bhakti-yoga, you'll be personally feeling, "Yes, I'm making advancement.'' Pratyakṣavagamaṁ dharmyam. Otherwise how you can make progress? Unless you make progress, unless you are firmly convinced in Krṣṇa consciousness, how long you can chant Hare Krṣṇa? One day, two days, that's all. Then you'll be disgusted. Therefore, pratyakṣavagamaṁ dharmyam. One understands, "Yes!''

We receive so many letters from our foreign student how they're feeling. Because they have taken seriously, they're feeling obliged that "We have got life pratyakṣavagamam.'' Pratyakṣa means direct. Direct. Bhaktiḥ; paresanubhavo. Just like if you eat, you will directly understand whether you are getting strength and whether hunger is being satisfied. You don't require to take certificate, that "I am eating. Am I satisfied?'' You know. Why you want to take satisfaction... uh, certificate from other? You know. Pratyakṣavagamaṁ dharmyam. This is bhakti process. Adau sraddha tataḥ; sadhu-saṅga 'tha bhajana-kriya tato 'nartha-nivrttiḥ; syat [Cc. Madhya 23.14-15]. These are the different stages. Every stage you will find that "Yes, I am making progress.'' If you have got sraddha, if you have got little faith, "All right, these people are teaching Krṣṇa consciousness. Let us see what they are talking about...'' You come first of all, just like these boys came to me. Now, adau sraddha, then they little like it, then sadhu-saṅga [Cc. Madhya 22.83], then again came, again came, again came. Then offered themselves, bhajana-kriya: "Now maybe you kindly accept me as your disciple.'' As soon as the bhajana-kriya, immediately there is anartha-nivrttiḥ; syat. All unwanted things: no smoking, no intoxication, no illicit sex, no meat-eating, no gambling. We make this condition before making a student. It is not that "You, you will remain a sudra, mleccha, and I make you a disciple. I'll never touch you, I'll never touch your food (foot?), and I become your guru.'' It is not this guru business. It is not guru business. Guru must transfer his qualities to the student. How it is there that a man makes one's person as disciple and he remains a sudra? What is this nonsense? Can sudra be initiated? No. No sudra can be initiated. Dvijatvaṁ jayate nrṇam, tatha dikṣa-vidhanena dvijatvaṁ jayate nrṇam. This is Sanatana Gosvami's injunction. Immediately he becomes brahmaṇa if he's actually initiated. If you are falsely initiated, he remains a sudra and you remain a rascal. That's all. Why you should falsely initiate a person? If you cannot make him a brahmaṇa and elevate him to the highest stage of devotional service, why should you cheat others? Initiation means making him dvijatvam. Tatha dikṣa-vidhanena dvijatvaṁ jayate nrṇam. How an initiated person can remain a sudra? This is going on. Therefore they are thinking that "These American, they are mlecchas and yavana. How they can become sannyasi?'' This is nonsense. How a sannyasi can become a yavana? He must be elevated from the yavana position.

kirata-huṇandhra-pulinda-pulkasa
abhira-sumbha yavanaḥ; khasadayaḥ;
ye 'nye ca papa (yad-apasrayasrayaḥ;)
sudhyanti prabhaviṣṇave namaḥ;
[SB 2.4.18]

This is the process. Therefore it is raja-vidya. Unless one comes to this raja-vidya state, he has no right to make disciples. He has no right. He's himself a fool. He does not know what is Krṣṇa consciousness movement.

So, raja-vidya raja-guhyaṁ pratyakṣavagamaṁ dharmyam. This is pratyakṣavagamaṁ dharma. How they are becoming ecstatic in chanting, that you can see. Pratyakṣa. They are surprised. Actually they are surprised how they have become so nicely a devotee. This is pratyakṣa. Pratyakṣavagamaṁ dharmyam, and su-sukham... Is it very difficult? How they have become Vaiṣṇava? Su-sukham: chant, dance and eat prasadam. That's all. Su-sukham. There is no prescription forced upon them, that "You kneel down yourself, and make your head down, and press your nose, and do this, do that.'' No. Su-sukham. "Please come here! Chant Hare Krṣṇa mantra, dance, and when you're tired, take prasadam.'' That's all. Su-sukham. Su-sukhaṁ kartum. Kartum: to execute this devotional service is very pleasure. Pleasure. And avyayam: whatever you do, that is your permanent asset. It will never be lost. Bhakti-yoga process, if you can execute one percent, oh, it becomes asset, and next life you are guaranteed, because you will be given the facility of executing bhakti-yoga further. That is stated in the Bhagavad-gita, in every sastra. Sucinaṁ srimataṁ gehe yoga-bhraṣṭo sañjayate [Bg. 6.41]. One who could not prosecute... There is other, other passages in Srimad-Bhagavatam also. Tyaktva sva-dharmaṁ caraṇambujaṁ harer patet tato yadi bhajann apakvo 'tha [SB 1.5.17]. If one by sentiments takes to Krṣṇa consciousness, tyaktva sva-dharmam, giving up his own occupation, but maybe, for immature condition he may fall down, yatra kva va abhadram. What is the loss? And sastra says if person who is executing his religious process, sva-dharmeṇa, but has no devotion service, what does he gain? What does he gain? Suppose a so-called brahmaṇa or a perfect brahmaṇa executes his religious process very perfectly, but he does not become a devotee, then what is his gain? These are the sastric injunction.

So it is raja-vidya. This bhakti-yoga is the topmost educational system, and it is open for everyone. Caitanya Mahaprabhu said, prthivite ache yata nagaradi-grama. Does it means He want you to make a first? If every city, every town was to be broadcast to the Caitanya cult... So what is Caitanya cult? Caitanya cult means realization of Krṣṇa. That is Caitanya cult. Aradhyo bhagavan vrajesa-tanayas tad-dhama vrndavanam. This is Caitanya cult. So one who is engaged in Krṣṇa consciousness, does he remain a yavana, a sudra? What is this nonsense? But this against propaganda going on against this Krṣṇa consciousness movement, that "Swami Bhaktivedanta is giving sannyasa to the yavanas, to the mlecchas.'' What is this rascaldom? Can yavana be sannyasa? Can yavana become a devotee? No. Vaiṣṇave jati-buddhir, arcye sila-dhir guruṣu nara-matir vaiṣṇave jati-buddhir. The most obnoxious thing, most obnoxious. They all fools, I can challenge. In Hyderabad, so many caste brahmaṇas came to challenge me. The caste brahmaṇa. No. No caste brahmaṇas. Caste brahmaṇa... Brahmaṇa means catur varṇyaṁ maya srṣṭaṁ guṇa-karma-vibhagasaḥ; [Bg. 4.13]. Sridhara Swami says, "Yes.'' (Sanskrit) It is exactly to the point of sastra. Otherwise it is not possible to make them so perfect. So the propaganda against us is false... (end)

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