Pradyumna: "By rendering devotional service unto the Personality of Godhead, Sri Krṣṇa, one immediately acquires causeless knowledge and detachment from the world." [SB 1.2.7]

Prabhupada: So in the previous verse it has been discussed, what is first-class religion. Sa vai puṁsaṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. In the lower animal life, lower species of life, there is no question of religion. We have discussed many times that there is a gradual process of evolution from low..., lower animal life to the human life. Asitiṁ caturas caiva. Asiti means eighty, catura means four, lakṣam, eighty-four lakhs, 8,400,000. Non... To tell...(?) Janma paryayat. This is the evolution. From lower animals, from fish to plants, trees, insects, reptiles, birds, beasts. In this way, we come to the human form of life, and this human form of life is meant for dharma. Practically also, we see that the state laws, state laws are meant for the human beings. State laws are not for the animals. Animals, they do not require to observe the state laws. Neither they are able to do so. That is the difference between animal and human being.

So therefore dharma begins from human life. Dharma is the law given by the Supreme Personality of Godhead. Just like laws are given by the state, similarly the dharma is given by the Supreme Personality of Godhead. And it is meant for the human beings, not for the animals. But at the present moment, they are trying to go back to the animal life. Therefore dharma is neglected. Or practically there is no dharma. Just yesterday, the chief minister also came. He was speaking that "It has become a fashion of the modern age that to become irreligious is religious." Yes. That is fact. Therefore in any human civilization, any human society, it doesn't matter whether they're following the Vedic principles or other principles, there is a system of dharma in every human society. That is the beginning of human society. Dharmeṇa hinaḥ; pasubhiḥ; samanaḥ;. If there is no dharma, religious principles... Religious principles includes all moral principles also, social principles, social laws, economic laws. Dharma, artha, kama, mokṣa [SB 4.8.41, Cc. Adi 1.90]. Dharma is the beginning. Then artha, economic development; then sense gratification; then mokṣa, one after another.

So dharma is the life of human beings. And there are different types of dharmas. Not that, as some rascals say, that all dharmas are equal. No. According to qualities. There are three qualities, three modes of material nature. So one who is attached to the lowest quality, ignorance, his dharma is different from the person who is in the highest level of goodness. Therefore there are brahmaṇa's dharma, kṣatriya's dharma, vaisya's dharma and sudra's dharma. So what is sudra's dharma, that is not brahmaṇa's dharma, because sudra cannot execute the dharma of the brahmaṇa. And the brahmaṇa also cannot come down to the status of sudras. These are Vedic principles. Therefore in the Vedic society there are divisions: this class of men are brahmaṇas, this class of men kṣatriyas, this class of men are vaisyas. Everything, their qualities and their activities, are mentioned in the Bhagavad-gita. Samo damas titikṣa arjavam, jñanaṁ vijñanam astikyaṁ brahma-karma svabhava-jam [Bg. 18.42]. Sauryaṁ viryaḥ; yuddhe capy apalayanam isvara-bhavas ca. Just like seven qualities for the kṣatriyas, seven qualities, nine qualities for the brahmaṇas, three qualities for the vaisyas, and one quality for the sudras.

But the ultimate goal of life is to attain bhakti-yoga. Therefore in this verse it is said,

vasudeve bhagavati
bhakti-yogaḥ; prayojitaḥ;
janayaty asu vairagyaṁ
jñanaṁ ca yad ahaitukam
[SB 1.2.7]

To execute religious principles means gradually elevated to the highest principle of knowledge. The highest principle of knowledge is bhakti-yoga. Bhakti-yoga. Therefore, in the Srimad-Bhagavatam, in the beginning, it has been described what kind of dharma is described in the Srimad-Bhagavatam. There are different types of dharma. Dharmaḥ; projjhita-kaitavaḥ; atra. In the Srimad-Bhagavatam, in the introduction, Vyasadeva is giving you introduction: dharmaḥ; projjhita-kaitavaḥ; atra. "All kinds of cheating religious systems are swept away, thrown away, kicked out." Kicked out. Projjhita. Prakrṣṭa-rupeṇa ujjhita. Just like we sweep over some room to get out the dust, similarly, dusty, hazy system of religion is completely thrown away. Dharmaḥ; projjhita-kaitavo 'tra paramo nirmatsaraṇaṁ sataṁ vastavaṁ vastu, vastavaṁ vastu vedyam atra [SB 1.1.2].

This is meant for paramo nirmatsaraṇam, this dharma. Paramo nirmatsaraṇam. Paramo nirmatsara means Vaiṣṇavas. Vaiṣṇava is not envious. They are very merciful. Just like Gosvamis. Lokanaṁ hita-kariṇau, nana-sastra-vicaraṇaika-nipuṇau sad-dharma-saṁsthapakau, lokanaṁ hita-kariṇau. This dharma, vaiṣṇava-dharma, rupanuga-dharma, following the footsteps of Rupa Gosvami, that is meant for paropakara. All other dharmas, any dharma, they execute dharma for personal benefit. Just like in Christian religion, they pray to God... Everyone, not only Christians. Hindus, Muslims, they go to God to pray something for personal gain: "O God, give us our daily bread." So the same prayer is offered by everyone under different shape only. So in the calculation of Srimad-Bhagavatam, such dharmas, system of dharma, which is meant for sense gratification, personal interest, that is called kaitava-dharma, cheating. Cheating... Dharmaḥ; projjhita-kaitavaḥ; atra.

In this connection, Sridhara Svami has commented, artha mokṣavaṁs ca nirastham(?). Those who are aspiring after liberation, that is also rejected. Why? There are so many great saintly persons, jñanis, philosophers; they're trying to get liberation. And it is cheating? Yes. It is cheating. Vyasadeva says, kaitava, cheating. And a great commentator like Sridhara Svami, he also gives his confirmation that up to mokṣa-vañcha, that is cheating. Why cheating? That is explained by Kaviraja Gosvami in his Caitanya-caritamrta. Kaviraja Gosvami says that,

krṣṇa-bhakta—niṣkama, ataeva 'santa'
bhukti-mukti-siddhi-kami—sakali 'asanta'
[Cc. Madhya 19.149]

So bhukti-mukti-siddhi. Bhukti means karmis, those who are aspiring after being elevated to the higher planetary system, Svargaloka, or higher status of life. That is called bhukti. And mukti, the jñanis, nirbheda-brahmanusandhana, just to become merged into the existence of the Absolute Brahman. They are, they are called jñanis, or muktis, mukti-kami. Bhukti-kami. And siddhi-kamis means the yogis. They are aspiring after so many material opulences. So because they are demanding something, aspiring something for sense gratification, therefore that is cheating. That is not religion. Bhukti-mukti-siddhi-kami sakali asanta. Asanta. If you have, if you have got some intention to cheat others, then you will be restless, asanta. But if you are simple, plain, then there is no asanta. There is santi.

But we are after santi. We are not for asanti. Therefore in the previous verse it has been explained, yayatma suprasidati, yenatma suprasidati. What is that? Sa vai puṁsaṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Unless you come to the platform of bhakti, devotional service, there is no question of santi. That is not possible. After all, everyone is hankering after santi. So if for achieving santi we follow some path which is full of asanti, how we can get santi? Therefore Bhagavata says, dharmaḥ; projjhita-kaitavo 'tra [SB 1.1.2]. I am searching after santi, but I am accepting, say, for karma... Karma, ordinary karma, a person is working hard, day and night, going here and there. Where is santi? But because he's a fool, therefore working very hard, when he gets some money, he thinks it is santi. He thinks it is santi. But it is not santi, because to get that money he has to undergo so much asanti. But because they are flatterers, they, the modern civilization, they want santi, and if somebody is chanting or is engaged in bhakti-yoga, they do not like it. They say, "They're escaping."

So actual santi, if anyone wants santi, as it is described in the previous verse, sa vai puṁsaṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. You can execute any type of religious system. It does not matter. But if it is leading you to the ultimate goal of life, bhakti, then you are successful. Why? The next verse says, vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ; [SB 1.2.7]. Bhakti-yoga, the Adhokṣaja. In the previous verse it has been explained: adhokṣaja. And who is that Adhokṣaja? Adhokṣaja means "that you cannot realize by your sense perception." He's called Adhokṣaja. Now we have got our senses. If it is beyond our senses, then we become disappointed, that "We have got our senses. Everything we realize by our senses. And the Absolute Truth has to be understood by some method which is beyond our senses." That means, beyond our senses, the method or the system of religion beyond our senses means bhakti-yoga. Just to clear the disease. Bhakti-yoga is not sense activities. Bhakti-yoga is transcendental activities, beyond senses, beyond the three guṇas, three modes of material nature. That is explained by Krṣṇa Himself in the Bhagavad-gita, maṁ ca yo 'vyabhicareṇa bhakti-yogena sevate [Bg. 14.26]. There also, this very word has been used, bhakti-yoga. Avyabhicareṇa bhakti-yoga. Not vyabhicari.

Vyabhicari and avyabhicari. There are different types of... According to the person. Avyabhicariṇi. Avyabhicariṇi means just to the point, as it is described by the authorities. Just like Rupa Gosvami. He describes the bhakti-yoga:

anyabhilaṣita-sunyaṁ
jñana-karmady-anavrtam
anukulyena krṣṇanu-
silanaṁ bhaktir uttama
[Brs. 1.1.11]

So this is avyabhicariṇi-bhakti, without any adulteration. There are so-called bhakti-yogas. They are not bhakti-yoga. Someone is thinking that "By executing bhakti-yoga, I shall become merged into the body of the Supreme." There are many. Superficially, they appear to be bhakti-yogis, but at heart, they are nirbheda-brahmanusandhana. They clearly say also, saṅkarera mata caitanyera patha(?). "When you adopt the process of Caitanya Mahaprabhu, that means chanting Hare Krṣṇa mantra, but ultimately we accept the opinion of Saṅkaracarya." Saṅkaracarya means nirbheda-brahmanusandhana, to become one with the Absolute Truth. This is Saṅkara's philosophy. "When we are liberated, there is no more distinction between the Absolute and myself. I'll be, both of us, we become one, merge." This is the Mayavada philosophy. But Caitanya philosophy's different.

Caitanya philosophy is stated by Caitanya Mahaprabhu in His Sikṣaṣṭaka:

na dhanaṁ na janaṁ na sundariṁ
kavitaṁ va jagadisa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi
[Cc. Antya 20.29, Sikṣaṣṭaka 4]

Caitanya Mahaprabhu says, na dhanaṁ na janam. Dhanam, riches; janam means men, manpower; na kavitaṁ va jagadisa kamaye. Kavitam, nice wife. So this means that it is not karma and jñana. In the next line He says, mama janmani janmani. Jñanis' process is to stop birth and merge into the existence of the Absolute Truth. So for jñanis, there is no question of janma. "Finish this." Of course, the bhaktas, they also do not take birth again. Tyaktva dehaṁ punar janma naiti [Bg. 4.9]. But they get their birth in the spiritual world. But the jñanis, they finish their any kind of birth, either material or spiritual. That is the difference.

So this definition, suddha-bhakti, avyabhicariṇi-bhakti, jñana-karmady-anavrtam [Cc. Madhya 19.167], that is Caitanya Mahaprabhu's philosophy. And Rupa Gosvami is following Caitanya Mahaprabhu's footprints. Therefore suddha-bhakti. suddha-bhakti, avyabhicariṇi-bhakti is defined here. What is explained in the Bhagavad-gita,

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

Anyone who is engaged in pure devotional service, under the lotus feet of Vasudeva, Krṣṇa, he's already liberated. He doesn't require liberation; he's already liberated. "How he can become, become liberated? He has not studied Vedanta. He has no sufficient knowledge. We see that he's illiterate, and he cannot read, write. What kind of liberation he has got?" The question may be. But because such questions are raised by atheist class of men, they cannot understand that how a so-called illiterate man also elevates himself to the highest platform of knowledge. That is explained here: janayaty asu vairagyaṁ jñanaṁ ca. Do not think that a devotee, who is on the adulterated platform of devotional service, can remain without knowledge. He's full of knowledge.

How he becomes full of knowledge? Yes. That is explained in the Bhagavad-gita:

teṣam evanukampartham
aham ajñana-jaṁ tamaḥ;
nasayamy atma-bhavastho
jñana-dipena bhasvata
[Bg. 10.11]

So Krṣṇa says, "To My devotees," teṣaṁ satata-yuktanaṁ bhajataṁ priti-purvakam [Bg. 10.10], "those who are engaged twenty-four hours in unadulterated devotional service to the Lord," buddhi-yogaṁ dadami tam, "I give them intelligence how he can go back to home, back to Godhead." Why this is? Now teṣam evanukampartham. Special favor for these persons who are twenty-four hours engaged in devotional service under the direction of bona fide spiritual master. You cannot become a pure, perfect devotee unless you are directed by another pure, unadulterated devotee. Evaṁ parampara-praptam [Bg. 4.2]. So therefore Rupa Gosvami has mentioned in his Bhakti-rasamrta-sindhu, adau gurvasrayam. You have to find out, you have to take shelter, not find out. You have to take shelter of a bona fide spiritual master. That is the beginning, adau gurvasrayaṁ sad-dharma-prccha. Then you'll have to inquire, inquiry, sad-dharma, about pure devotional service. That is sad-dharma. Sad-dharma-prccha. Sadhu-vartmanuvartanam. Sad-dharma-prccha. You learn something about devotional service, but the devotional service should be executed by following mahajana. Mahajano yena gataḥ; sa panthaḥ; [Cc. Madhya 17.186]. Therefore we are Rupanugas. We follow the footsteps of Sri Rupa Gosvami, Sanatana Gosvami.

So sadhu-vartmanuvartanam. Narottama dasa Ṭhakura says: sadhu-sastra-guru vakya, tinete kariya aikya. You must learn from guru, from sastra, what is actually pure devotional service. Just like Bhakti-rasamrta-sindhu. One should read thoroughly this Bhakti-rasamrta-sindhu to understand the science of devotion. Sadhu-sastra. And the sastra means it is enunciated by sadhu, Rupa Gosvami. You cannot read anyone's book. If he's approved sadhu, you can read his book. Then you'll be benefited. If you read hodge-podge, then you will not be able to understand. Therefore sadhu. And sadhu means he gives quotation from sastras, authorized sastra He's sadhu. Sadhu will not give anything manufactured by him. No. He's not sadhu. Sadhu means whatever he'll speak, immediately he'll give evidence from the sastra. Sadhu-sastra-guru. And guru means who is following sadhu and sastra. The guru does not follow sadhu and sastra, who does not follow Rupa Gosvami, does not follow shastric injunction... Shastric injunction is that if one wants to become leader, if one is the spiritual leader or political leader or brahmaṇa, he must give up four principles of sinful life: illicit sex life, intoxication, gambling and meat-eating, fish-eating. He must give up. This is called sadhu-marganugamanam. If you don't follow these principles, then how you are following sadhu? If you are intoxicated, if you are fond of smoking, drinking, gañja, biḍi, wine, even chewing pan... Pan is also intoxication. Drinking tea. These are all intoxication. So if you are addicted to these habits, how you can be sadhu? Sadhu-marganugamanam.

So... But if one, therefore, engages himself, vasudeve bhagavati bhakti-yoga... Vasudeve bhagavati. Then you have to follow the devotees of Vasudeva. Tad-vijñanarthaṁ sa gurum eva abhigacchet [MU 1.2.12]. Guru, who requires a guru? Jijñasuḥ; sreya uttamam. One who is inquisitive to learn about the transcendental science, he requires a guru. It is not a fashion that we keep a guru. Just like sometimes we keep a dog. Yes. A pet, pet dog, pet cat. So that is for my sense gratification. Guru, I keep a guru, a poor man guru, and guru wants some money from me. Then guru, siṣya says, "My dear guru, if I do not eat meat and fish, my health will fail." "All right, I order you. Under my order you can do that." This kind of compromise is not there. That is not guru. The guru thinks that "If I say 'Don't eat meat,' then this disciple will go away, and there is no chance of getting money from him." That kind of compromise is not required. And nobody requires to have a guru if he has got such attitude.

Guru, accept guru means you must surrender there. Samit-paṇiḥ; srotriyaṁ brahma-niṣṭham. Tad-vijñanarthaṁ sa gurum eva abhigacchet, srotriyaṁ brahma-niṣṭham [MU 1.2.12]. Tad viddhi praṇipatena [Bg. 4.34]. Bhagavad-gita says that "You learn from guru by praṇipata, surrendering." The whole system is surrender. So vasudeve bhagavati bhakti-yogaḥ; [SB 1.2.7]. Bhakti-yogaḥ; prayojitaḥ; means in order to enter into bhakti-yoga one has to first of all surrender to a bona fide spiritual master. Adau gurvasrayam. This is the beginning of bhakti-yoga. And what kind of guru? An... That is also explained in the sastras: sabde pare ca niṣṇataṁ brahmaṇy upasamasrayam. Guru must be sabde pare ca niṣṇatam [SB 11.3.21]. Sabde means sabda-brahman, Vedic knowledge. He must be dipped into the Vedic knowledge, sabde pare ca, and in devotional service, sabde pare ca niṣṇatam, brahmaṇy upasamasrayam. And accepting the Supreme Brahman, Paraṁ Brahman, as the ultimate goal of life. Not he has got any other goal of life. These are the signs of guru.

So to attempt vasudeva-bhakti means perfection of life. Vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ; [SB 1.2.7]. If we execute pure devotional service into the lotus feet of the Supreme Personality of Godhead, then jñanam, janayaty asu vairagyam. This is the test of bhakti. Janayaty asu vairagyam. A man is tested how much he has advanced in bhakti-yoga by his detachment from material enjoyment. If you, if one is attached to sense enjoyment, at the same time, he poses himself as a great devotee, that cannot work. Just like if you are eating something, then there will be no hunger. A man is hungry so long he does not eat something. So if, if he, if you say, "Yes, I have eaten so much, and still, I am feeling hungry," that cannot be. Actually if you have eaten, then you must not feel hungry. Similarly, if you have actually tasted bhakti-yoga, then there will be no more material attachment. This is the test. Not that artificially keeping a big tilaka on forehead and thinking within always "How to get money, how to get woman?" That kind of is not... They, there..., there will be no more hunger for these material things, especially woman and money. That is the test of bhakti.

Therefore that pure bhakti-yoga can be attained only by executing devotional service to Vasudeva. Otherwise it is not possible. Vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ;, janayaty asu vairagyam [SB 1.2.7]. Without vairagya, there is no question of liberation. Of course, a devotee's not hankering after liberation. Why he should hanker after? As soon as he's a pure devotee of Vasudeva, he's already liberated. Already liberated.

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

Brahma-bhuyaya. At the present moment, in our conditional state, we are jiva-bhuta. And when we become actually situated in our spiritual platform, that is called brahma-bhutaḥ;. Brahma-bhutaḥ; prasannatma na socati na kaṅkṣati [Bg. 18.54]. So everything, there is link. So bhakti-yoga means detachment and knowledge. Somebody thinks like that, foolishly, that "Bhaktas are generally fools and rascals, and therefore they take to bhakti-yoga." But actually that is not bhakti-yoga. One who has taken to bhakti-yoga, he cannot be fools and rascals. He must be very learned. Svayam eva sphuraty adaḥ;.

How he becomes learned? Now, svayam eva sphuraty adaḥ;. Everything becomes revealed. Krṣṇa reveals. Nasayamy atma, atma-bhavastho jñana-dipena bhasvata. If one is pure devotee, then Krṣṇa, from within, He will give knowledge. The Krṣṇa... Just like Krṣṇa is giving knowledge to Arjuna. He's a grhastha. He's a soldier. He's not even a brahmaṇa. But who can be greater man of knowledge than Arjuna? Because he's directly receiving from Krṣṇa. And who can be greater teacher than Krṣṇa? So Krṣṇa says that "If you are engaged twenty-four hours in devotional service," then, Krṣṇa says, "from within," He will give all knowledge. Therefore vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ; [SB 1.2.7]. If you actually engage in the devotional service of Vasudeva, then jñana and vairagya automatically becomes revealed unto you. There is no endeavor.

Thank you very much. [break]

Devotee: ...keep a compromising spiritual master like a dog. Are these people considered to be more unfortunate than the people who have no desire for spiritual life, because they are making just some artificial show?

Prabhupada: According to Isopaniṣad, they are most unfortunate. Because they are keeping the show of spiritual master, but within they have got a different, ulterior purpose. So they are more unfortunate.

Devotee: Because they are pretending?

Prabhupada: Yes. Those who are not pretending, simple, ignorant, they are not unfortunate. But those who are pretending, they're most unfortunate.

Devotee: Where is that sloka, what, what's Krṣṇa say? It starts: brahma-bhutaḥ;...

Prabhupada: It is Bhagavad-gita.

Devotee: Bhagavad-gita.

Prabhupada: So begin... (end)

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