Prabhupada:

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

Vasudeve bhagavati. Vasudeva is another name of Krṣṇa because Krṣṇa appears as the son of Vasudeva. Whenever Krṣṇa appears, He appears as the son of Vasudeva and Devaki. Krṣṇa is the origin of everyone. So how there can be a father and mother of Krṣṇa? Krṣṇa is described as sarva-karaṇa-karaṇam [Bs. 5.1], the cause of all causes. Krṣṇa says in the Bhagavad-gita, aham adir hi devanam [Bg 10.2]. Devanam, the demigods. The first demigod is Lord Brahma, the first living creature within this universe. Then Viṣṇu, then Lord Siva, then other demigods, Indra, Candra, Surya-many, some millions. So how Vasudeva can become His father so that His name is famous as Vasudeva, "son of Vasudeva"? The thing is that Vasudeva formerly underwent severe austerities, and he wanted a son like Krṣṇa. So Krṣṇa agreed, that "Like Me, there is nobody else." Krṣṇa is asamordhva. Nobody is equal to Him; nobody is above Him. Therefore Vasudeva, in his previous birth, he wanted like..., a son like Krṣṇa. So he could not find anyone like Him. Therefore He agreed Himself to become his son.

The idea is that Krṣṇa, the Supreme Personality of Godhead, when He comes upon this material world just like ordinary human child, He accepts His devotee as His father, His devotee as His mother. That is the way. Therefore Krṣṇa appeared as the son of Vasudeva, and He is well-known as Vasudeva. Vasudevaḥ; sarvam iti sa mahatma sudurlabhaḥ; [Bg. 7.19]. In the Bhagavad-gita it is said that a person advancing in spiritual knowledge must come to the point of understanding Vasudeva, Vasudeva. Then his knowledge is perfect. Bahunaṁ janmanam ante [Bg. 7.19]. Not ordinary men, but those who are actually searching after the Supreme Absolute Truth, such persons, bahunaṁ janmanam ante, after many, many births of searching like that, he understands that "Vasudeva is everything." Vasudevaḥ; sarvam iti sa mahatma sudurlabhaḥ; [Bg. 7.19]. Such mahatma, or advanced soul...

Mahatma and kṣudratma, or duratma. Those who are advanced in spiritual knowledge they are called mahatma. And the symptom of mahatma is: mahatmanas tu maṁ partha daiviṁ prakrtim asritaḥ; bhajanty ananya-manasaḥ; [Bg. 9.13]. Mahatma is not changing a dress or having a big beard. [break] Mahatma is described, who is mahatma. Mahatma. Mahatmanas tu maṁ partha daiviṁ prakrtim asritaḥ; [Bg. 9.13]. Mahatma is not under the control of this material energy. He is under the shelter of spiritual energy, daivi-prakrti. And the symptom is bhajanty ananya-manasaḥ;: he has no other business than to serve the Supreme Personality. Bhajanti. Bhaja sevayam.

This bhaja-dhatu is used in the sense of service, bhajanti. The bhajanti word is used in Bhagavad-gita many places. Bhajanti. Artaḥ; artharthi jijñasuḥ;. Catur-vidha bhajante mam. Catur-vidha bhajante maṁ sukrtino 'rjuna. Sukrti. Sukrti means pious. Those who have done pious activities, they come to the position of bhajanti. Not always. That is also explained in another place. Yeṣaṁ tv anta-gataṁ papam. Those who have finished their sinful activities... Yeṣaṁ tv anta-gataṁ papaṁ jananaṁ puṇya-karmaṇam. Those who are actually engaged in pious activity... Therefore, according to our Vedic civilization, people are advised to act piously. If a man is very poor, he has nothing to give in charity or make sacrifice, "Go to the Ganges, take your bath." That is also pious. Pious activities. So in this way the whole life, whole Vedic civilization, is based on inducing people to engage, to be engaged in pious activities. Because by acting piously, one day they come to the stage of bhajana.

India is trained... By culture, by birth, the land of Bharatavarṣa is puṇya-bhumi. Still, you will find in Kumbha-mela many millions of people will come to take bath, to take a dip into the Ganges, because they think it is pious. So through the veins of Indians, the spiritual fluid is flowing. Unfortunately the leaders are misguiding them, and they are becoming atheists generally. It is very regretful situation.

So anyway, after many pious activities, one may come to the platform of bhagavad-bhajana.

catur-vidha bhajante maṁ
janaḥ; sukrtino 'rjuna
arto jijñasur artharthi
jñani ca bharatarṣabha
[Bg. 7.16]

Four classes of men. Those who are distressed, arta, suffering... Everyone is suffering, but those who are acute with suffering... Artaḥ; artharthi. Those who are in need of some money. Artha, jijñasuḥ;. And inquisitive what is God. And jñani, means actually those who are in knowledge. They are searching after. Four classes of men begin bhajana. Not the others. Opposite numbers are na maṁ duṣkrtino muḍhaḥ; prapadyante naradhamaḥ; [Bg. 7.15]. Those who are duskrtina, background is simply sinful activities, they cannot take.

So here in the Srimad-Bhagavatam, Suta Gosvami is explaining in the meeting of Naimiṣaraṇya. He says, vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ; [SB 1.2.7]. If you begin your bhakti-yoga, vasudeve bhagavati... Bhakti-yoga can be applied only to vasudeve bhagavati. Bhakti-yoga is not applied anywhere. The sastra does not say. Bhakti means "to serve," and yoga, "the process." That is described in the Bhagavad-gita also. Bhagavad-gita is bhakti-yoga. Mayy asakta-manaḥ; partha yogaṁ yuñjan mad-asrayaḥ;. Mad-asrayaḥ;. After taking shelter of Krṣṇa or representative of Krṣṇa... Krṣṇa, or representative of Krṣṇa, you have to take shelter. Mad-asrayaḥ;. Narottama dasa Ṭhakura said, asraya laña bhaje, krṣṇa tare na hi tyaje(?). Anyone who takes asraya and begins his bhajana, krṣṇa tare na hi tyaje, Krṣṇa cannot give him up. Krṣṇa will accept him. And in the Bhagavad-gita it is said, tad-vijñanarthaṁ sa gurum eva abhigacchet [MU 1.2.12]. In the Bhagavata also it is said, tasmad guruṁ prapadyeta jijñasuḥ; sreya uttamam [SB 11.3.21]. Those who are inquisitive, brahma-jijñasa, jijñasuḥ; sreya uttamam...

Sreya means the ultimate benefit goal of life. People are very much attached to the immediate benefit. Just like children. Children, if you give him two paise-worth lozenges, he is very much attached. But if you want to engage him in education, he is not very much attached. So there are two things, sreya and preya. Preya means immediate enjoyment, and sreya means future benefit. So sreya uttamam. Everyone is doing something. Just like a child is being educated for future happiness. But this happiness, this material happiness, is temporary. Even if you are educated very nicely, become a big lawyer or high-court judge or anything big post, they are all temporary. Because as soon as the body is finished, everything is finished. Then again you have to take birth. There is no guarantee what kind of birth. Suppose you get birth again in human society. Then you have to take again education, again endeavor, if you want to become some big post. Therefore everything here is temporary, anitya. Anitya. Anitya means they are not permanent. But here it is said, sreya uttamam. Uttamam means udgata tamaṁ yasmad. This material world is called tamaḥ;. Therefore Vedic advice is tamasi ma jyotir gama: "Don't remain in this darkness. Try to go to the light." Jyotir gama.

So uttama means... This word we have..., uttama. The uttama means transcendental, beyond this material world. So there is sreya, ultimate benefit of life, beyond this material world. So one who is interested the sreya, or ultimate benefit of life beyond this material world, for him there is need of accepting a guru. Tasmad guruṁ prapadyeta jijñasuḥ; sreya uttamam [SB 11.3.21]. Uttamam, not for this... Generally, people go to accept a guru for some material benefit, for cheap asirvada, so that he can become more opulent in this material world. But that is not sreya. These things will be finished. These things will be finished with your body, and body is sure to be finished. Mrtyuḥ; sarva-haras caham [Bg. 10.34]. Krṣṇa says in the Bhagavad-gita that "I am the death, and I take away everything at the death, at the time of your... " Mrtyuḥ; sarva-haras caham. You make all asset. You make good bank balance, skyscraper building, good family, everything, but everything will be taken away at the time of death. Then another chapter. Then you do not know what chapter begins. That will depend on your karma. The same thing, contamination. As you have made your mental condition, sada tad-bhava-bhavitaḥ; [Bg. 8.6], you will get..., nature will give a similar body. This is going on.

Karmaṇa daiva-netreṇa jantur deha upapatti [SB 3.31.1]. By karma everyone is working, but even (everyone) is working in three modes of nature. This material world, there are three modes of nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. So if you are working in tamo-guṇa, then you are preparing a body of tamo-guṇa. If you are working rajo-guṇa, then you are preparing a body for rajo-guṇa. Similarly, sattva-guṇa. Everything is described in the Bhagavad-gita. What is the different result? Ūrdhvaṁ gacchanti sattva-sthaḥ;. Those who are working in sattva-guṇa, they will go to the higher planetary systems. There are Janaloka, Maharloka, Tapoloka, Brahmaloka, Satyaloka, Siddhaloka. You'll go there. Ūrdhvaṁ gacchanti sattva-stha madhye tiṣṭhanti rajasaḥ; [Bg. 14.18]. And if you want to remain in the middle planetary system, then that is rajo-guṇa. And jaghanya-guṇa-vrtti-stha adho gacchanti tamasaḥ;. And those who are working in tamo-guṇa, jaghanya, most abominable behavior, they will go to the animal kingdom or the lower planetary system. This is the process. As you are contaminating, karaṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu [Bg. 13.22]. Sat and asat-janma. Why there are so many varieties of life? Cats, dogs, trees, aquatics, birds, beasts, human beings, demigods, civilized, uncivilized, so many. Why there are so many varieties? karaṇaṁ guṇa-saṅgo 'sya. As he is associating with different types of qualities, he is getting a different types of body. This is going on.

Therefore Caitanya Mahaprabhu says,

ei rupe brahmaṇḍa bhramite kona bhagyavan jiva
guru-krṣṇa-krpaya paya bhakti-lata-bija
[Cc. Madhya 19.151]

Caitanya Mahaprabhu says, "The living entity is rotating within this universe," brahmaṇḍa bhramite. Sometimes this planet, sometimes that planet, sometimes this body, sometimes that body. In this way he is rotating from time immemorial. But by chance, fortunate, by fortune, if he gets in touch of a proper guru and then he gets Krṣṇa... Guru-krṣṇa-krpaya. By Krṣṇa's mercy, he gets guru, and guru's mercy, he gets Krṣṇa, simultaneously—if he is actually serious about Krṣṇa, Krṣṇa consciousness. This is important, therefore. When we hear about Krṣṇa... Therefore sat-saṅga is required, to awaken that Krṣṇa consciousness, dormant Krṣṇa consciousness within everyone's heart. Everyone's heart, There is. Because he is part and parcel of Krṣṇa.

Just like a boy who has left his home from childhood. Somehow or other, he is separated from his rich father, loitering in the street. But he is reminded. He can remember. Similarly, we are all sons of the most opulent father. Aisvaryasya samagrasya viryasya yasasaḥ; sriyaḥ; (Viṣṇu Puraṇa 6.5.47). Unfortunately, we have forgotten. We are thinking that "I am American," "I am Indian," "I am this," "I am that," and toiling and laboring hard, struggle for existence. Therefore the most beneficial welfare activity is Krṣṇa consciousness. We are reminding people that "You are son of such great personality, or Krṣṇa. Why don't you go back to your home? Why you are rotting in this material world, suffering?" This is the mission.

So required, this education. When one understands that "I am rotting here in this nasty place..." This is a nasty place. Not only this material planet, anywhere within this material world... Abrahma-bhuvanal lokaḥ; punar avartino 'rjuna [Bg. 8.16]. Even if you go to the Brahmaloka, where the duration of life you cannot calculate and the standard of life is very, very good, but still, abrahma-bhuvanal lokaḥ; punar avartinaḥ;, wherever you go, the janma-mrtyu-jara-vyadhi [Bg. 13.9] is there. You cannot avoid it. So this information, Krṣṇa consciousness, is even up above Brahmaloka. Therefore it is the most beneficial welfare activities in the world, Krṣṇa consciousness, to awaken Krṣṇa consciousness. So this awakening is possible when one is engaged in the devotional service of Vasudeva, Krṣṇa. Just like these boys, these European and American boys, foreign, they have been engaged in the service of Vasudeva. Sravaṇaṁ kirtanaṁ viṣṇoḥ; smaraṇaṁ pada-sevanam, arcanam [SB 7.5.23]. This is arcana. This offering arati, bhoga. And sravaṇaṁ kirtanam, chanting Hare Krṣṇa mantra and hearing. These are the devotional processes, nine processes.

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

So this is called bhakti-yoga. So here it is said, vasudeve bhagavati. Vasudeve, Krṣṇa. Who is Krṣṇa? Bhagavan, bhagavati. He is not ordinary person, ordinary person. He is bhagavan. Krṣṇas tu bhagavan svayam [SB 1.3.28]. There are many bhagavans, but the original bhagavan is Krṣṇa. Aham adir hi devanam [Bg 10.2]. Ahaṁ sarvasya prabhavo mattaḥ; sarvaṁ pravartate [Bg. 10.8]. So in this way, Krṣṇa is the Supreme. Therefore here it is said, vasudeve bhagavati. Don't consider Krṣṇa as human being. Avajananti maṁ muḍha manuṣiṁ tanum asritam [Bg. 9.11]. Because He comes to show actually what is God, He comes as human being. That does not mean He is like us, human being. Just like in the prison house, if sometimes the governor goes to inspect and the prisoners think, "Oh, now governor is also one of us. He has become prisoner..." Just like Mahatma Gandhi went to the prison house, and the pickpocket, if he thinks, "Now Mahatma Gandhi is also one of us," this is wrong. This is wrong. Avajananti maṁ muḍhaḥ; [Bg. 9.11]. Because he is muḍha, the pickpocket, he is thinking that "Mahatma Gandhi is also like me." Or "The governor, he has come into the prison house; therefore he is also like one of us." No. Out of his mercy, he comes.

People are searching after God. The so-called speculators, big, big scholars, they are trying to understand God. "God may be like this, may be like that." Why "may be"? You do not know God. Just admit that you do not know. Why you are cheating? "May be" means you do not know. So why don't you say, "I do not know"? But these rascals will say "may be like this." And why "may be"? Here is God. "I am like this," Krṣṇa says. Krṣṇa says, "Here I am." Ahaṁ sarvasya prabhavo mattaḥ; sarvaṁ pravartate [Bg. 10.8]. And He is worshiped by all sages, saintly persons. When Arjuna admitted Him that "Krṣṇa, You are paraṁ brahma," paraṁ brahma paraṁ dhama pavitraṁ paramaṁ bhavan puruṣaṁ sasvatam [Bg. 10.12]. "You are puruṣa." Puruṣa means enjoyer. Sasvata means eternally. Not that "You are now enjoyer and formerly You were something else." No. Sasvataṁ puruṣam adyam, original. So this is the appreciation of Krṣṇa. After reading Bhagavad-gita, if you do not understand Krṣṇa, if you try to banish Krṣṇa, then what kind of reading of Bhagavad-gita? This is all nonsense. If actually one understands Bhagavad-gita, if he has actually studied, then... Just like Arjuna, he'll admit, "Oh, paraṁ brahma paraṁ dhama pavitraṁ paramaṁ bhavan [Bg. 10.12]." That is Arjuna's experience after hearing Bhagavad-gita. And he said that "You are accepted by great personalities, Asita, Narada, Vyasa, Devala, big, big personalities." So svayaṁ ca, "You are also speaking Yourself. We have heard from sastras and authorities, and You are speaking personally; therefore I accept You that You are Parabrahman." This is the study of Bhagavad-gita.

So God is explaining Himself personally, and He is accepted by authorities, not only in days of yore, formerly, but recently within five hundred, seven hundred years, big, big acaryas-Saṅkaracarya, Ramanujacarya, Madhvacarya, Viṣṇu Svami-big, big acar..., stalwart, latest within five hundred years. Sri Caitanya Mahaprabhu, everyone accepts Krṣṇa, the Supreme Personality of Godhead. And these rascals are searching out what is God. Just see their rascaldom! God is here, and he is searching. So those who are searching after God, and they are, if they are making some proposition, thesis, these are all nonsense, cheating. You do not know God. You admit. That is very good. But why you are making thesis? God is not subjected to your mental speculation.

That is confirmed in the Brahma-saṁhita:

panthas tu koṭi-sata-vatsara-sampragamyo
vayor athapi manaso muni-puṅgavanam
so 'py asti yat prapada-simny avicintya-tattve
govindam adi-puruṣaṁ tam ahaṁ bhajami
[Bs. 5.34]

Panthas tu koṭi-sata-vatsara. We have got experience of flying by the airplane. It goes five hundred, six hundred, thousand miles per hour. But here it is said panthas tu koṭi-sata-vatsara-sampragamyo vayor athapi. On the airplane of the speed of air or on the speed of mind... You can understand the speed of mind. You are sitting here; immediately you can go to London, ten thousand miles away. The speed of mind you can understand. So here it is... Even on the speed of mind, not this one-thousand-mile speed or five-hundred-mile speed. On the speed of mind. The speed of mind means within second it can go millions of miles. That is the speed of mind. So it is said, panthas tu... And with that speed, if you go on, koṭi-sata-vatsara-sampragamyaḥ;, for many millions of years to find out where is God, it is impossible. You cannot. You cannot. Panthas tu koṭi-sata-vatsara-sampragamyo vayor athapi manaso muni-puṅgavanam [Bs. 5.34]. And by whom? Muni-puṅga, great, great saintly persons. So still, avicintya-tattve, still, it remains avicintya-tattva. You cannot understand. Nayam atma pravacanena labhyaḥ;. In the Vedas it is said, "Simply by argument, speculation, you cannot understand." You have to understand God from God or from His representative. Otherwise it is not possible. This is the process.

So therefore it is said that vasudeve bhagavati. If you engage yourself in devotional service, vasudeve bhagavati bhakti-yogaḥ;, not other yoga... Jñana-yoga, karma-yoga, dhyana-yoga, haṭha-yoga, they will not be appreciated. Because in the Bhagavad-gita it is said, Krṣṇa said, bhaktya mam abhijanati [Bg. 18.55]. Krṣṇa never said, "By process of jñana or karma or yoga..." No. You cannot. Bhaktya mam abhijanati. Or He speaks to Arjuna Bhagavad-gita, bhakto 'si priyo 'si me [Bg. 4.3]. So without bhakti, without bhakti-yoga, there is no possibility of understanding what is God. Take it for certain. Therefore the Bhagavata says, vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ; [SB 1.2.7]. If you apply bhakti-yoga in the Supreme Personality of Godhead, vasudeve bhagavati, then what will be the result? The result is janayaty asu vairagyaṁ jñanaṁ ca yad ahaitukam. Two things required for perfection of life: jñana and vairagya. Jñana means perfect knowledge. What is that perfect knowledge? Ahaṁ brahmasmi: "I am not this, American, Indian, or this and that. I am brahma-vastu. I am part and parcel of God. God is Parabrahman, and I am also part and parcel. Therefore I am also Brahman." The part and parcel of gold is gold. One has to realize that "I am not this body, matter. I am spirit soul, part and parcel of the Supreme Soul." That is called jñana, not that M.A., Ph.D., D.H.C. These are not jñana. They are different expansion of ajñana.

The so-called university education, D.H.C., Ph.D., they are simply expansion of ajñana. He is again... Therefore the more a person is so-called scientist, educated, he is more godless. That means he is going deeper and deeper into the ajñana. Because jñana means to know God. That is not real jñana. Bahunaṁ janmanam ante jñanavan maṁ prapadyate [Bg. 7.19]. Not ajñanavan. So if you do not God, if you do not know what you are, if you do not know what is your relationship with God, then what is your jñana? That jñana, for eating, sleeping, mating, the cats and dogs they have got. Do you mean to say to have better knowledge how to eat nicely, how to sleep more nicely or to have sexual intercourse nicely, is that jñana? No. They are all ajñana. They are the business of the cats and dogs. Real jñana is to know ahaṁ brahmasmi. Brahma-bhutaḥ; prasannatma na socati na... [Bg. 18.54]. That is real jñana.

So vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ; [SB 1.2.7]. If you apply bhakti-yoga to Vasudeva, Krṣṇa, the Supreme Personality, then very soon, janayaty asu... Asu means very soon. Janayaty asu vairagyam. Just see. These boys and girls of America and Europe, they were too much addicted, because their father, mother, their civilization is to be attached to material enjoyment. Actually, they were. Now see their vairagyam. Practical. There is no theoretical. As soon as you engage yourself, vasudeve bhagavati... These young girls... One of my student is, was... She is girl. She was a great artist, dancing girl in Australia. She gave up everything and came to me: "Swamiji, make me your disciple." I saw her father and mother in Australia. A very beautiful girl. Very big, big heading in newspaper that "Such and such girl has left everything." This is vairagya. Very profitable business she was earning. All of them. They are all qualified. They are not like our Indian boys and girls, uneducated or illiterate. No. They are well qualified. They can earn any amount of money. But vairagyam. Janayaty asu vairagyam. This, see practically. And jñanam. Bring any so-called swami and yogis and talk with them about jñana. They will be, I mean to say, victorious, even they are with me for only four and five years.

So this is practical. This is not story. If you actually want jñanam and vairagyam, then vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ;, janayaty asu [SB 1.2.7]. Very soon. Ahaitukam. Nobody can give any reason how this man has become... Actually, our Indians are appreciate..., "How these Europeans, Americ..., become so nice devotees." But ahaitukam. Ahaitukam. You cannot ascertain how the reason. It is Krṣṇa's favor. It is Krṣṇa's favor. So anyone can take advantage. We are preaching this Krṣṇa consciousness movement, that "You take to Krṣṇa consciousness, your life will be perfect." And what is the perfection of life? Jñana and vairagya. Because everyone is working under the wrong impression that "I am this body," therefore he is ajñana. He does not know that "I am not this body." As soon as he comes to the understanding that "I am not this body; I am spirit soul," then jñana, immediately he will inquire, "Then what is the activities of the spirit soul? So far I have worked for the interest of my this body, but I have done nothing with the interest of my spirit, as I am. I am spirit soul." That is bhakti-yoga. The activities of the spirit soul, the activities of Brahman, is bhakti-yoga. Bhakti-yoga is not material activities. Bhakti-yoga is spiritual, pure spiritual activities.

Therefore in the Bhagavad-gita you will find, maṁ ca yo 'vyabhicareṇa bhakti-yogena sevate [Bg. 14.26]. Avyabhicareṇa, unadulterated bhakti-yoga. Yaḥ; sevate. Anyone who is engaged in unadulterated bhakti-yoga, sa guṇan samatityaitan brahma-bhuyaya kalpate, immediately he realizes his identification as Brahman. Sa guṇan. These sattva-rajo-tamo-guṇa, I have described already, he immediately transcends. Mukti means to get out of the influence of the sattva-guṇa, rajo-guṇa, tamo-guṇa. That is mukti. Now, here is the assurance by the Lord Himself: "Anyone who is engaged in unadulterated, without any mixture, without any adulteration, pure bhakti, then..." Avyabhicareṇa bhakti-yogena yaḥ; sev... Same thing as it is said in the Bhagavata. Bhakti-yogena. Bhakti-yogaḥ; prayojitaḥ; [SB 1.2.7]. Sa guṇan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. He immediately becomes transcendental to these material modes of nature and he becomes Brahman. Brahma-bhutaḥ; prasannatma na socati na... [Bg. 18.54]. These things are there.

So we require jñana. Jñana means to understand his own self. Our... Unless one understands that "I am not this body," there is no jñana, anyone, however a scholar he may be. Therefore it is called mayayapahrta-jñanaḥ;. If we say that a so-called educated person is in ajñana because he does not know what he is, then... That was admitted by Sanatana Gosvami. He was prime minister of Nawab Hussein Shah Khan, and he joined Caitanya Mahaprabhu's movement. So he submitted himself, surrendered himself to Caitanya Mahaprabhu by saying that gramya-vyavahare loke kaha ei paṇḍita. Gramya-vyavahare: "By this usual way, my neighborhood persons they say, 'paṇḍita'." He was actually very learned scholar in Sanskrit and Arabic and Persian language. He was minister in Nawab Hussein Shah's government. So actually people used to address him, "Paṇḍitaji." But he admits that "These people call me paṇḍita, but I am such a paṇḍita that I do not know what I am. This is my paṇḍita." Gramya-vyavahare paṇḍita tai satya mani, apanara hitahita kichui na jani: "I am such a rascal that I do not know what is the ultimate goal of life, and these rascals address me as 'paṇḍita'."

So you will find many paṇḍitas like this, many learned scholars. And ask him, "What you are?" He is silent. "Wherefrom you have come?" Silent. "Where you are going?" Silent. "What is God?" Silent. So these kind of paṇḍitas will not save you. If you actually want to save yourself from dragging down again to the lower abominable species of life, then you must take to Krṣṇa consciousness, bhakti-yoga. Vasudeve bhagavati. Then you will be enlightened. Vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ;, janayaty asu vairagyam [SB 1.2.7]. Because vairagya means detachment, detachment. When you understand that "I do not belong to this establishment," then naturally you will be vairagya, that "What interest I have got?" The karmis are very much attached. Karmis, they are working very hard. They are thinking that "This material advancement of life will make me happy." But that is not the fact. Therefore they are ajñani. And the jñanis, when they are baffled in advancing, or getting peace of mind, or peace by material activities, then they say brahma satyaṁ jagan mithya, "This world is false. Brahman is reality." But if he does not engage himself in Brahman activities, then he will also fall, the so-called jñani. That has been proved.

We have seen so many sannyasis. First of all they say, "This is false. The world is false. Let me take sannyasa." And after remaining a few years of sannyasa, then he learns how to eat meat, how to drink wine, how to associate with women. Then come. Then he must have some business, that philanthropic work, open some school, open some hospital. Why? If he is full(?) and the whole world is false, why you are interested in opening schools and hospitals and... [break] ...to open hospital and open school. No. They are not very much interested. We are interested to open school if there is education for Krṣṇa consciousness, as we have opened in Dallas, Texas, small children. That we are interested because that is Krṣṇa. There is Krṣṇa. But we are not interested in so-called godless education. That is not our business.

So that is called vairagya. Vasudeve bhagavati, vairagya. This is required. Bhaktiḥ; paresanubhavo viraktir anyatra syat [SB 11.2.42]. This is the... Bhakti means when he realizes, God realization, then naturally he becomes unattached to material activities. That is the test. Not that simply by having tilaka or kaṇṭhi, one becomes a devotee. How much he is detached to the material attraction. That is the test. That is the test. Vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ; janayaty asu vairagyam [SB 1.2.7]. If he has no vairagya, if he is still attached to material things, his devotion is not yet...

So these things are very nice. I will request you to study what is bhakti, what is pure devotion, what is Vasudeva. Everything is there. It is a science, great science. It is not sentiment, neither it is so-called religious faith. It is a science. Vijñanam. Yad vijñanaṁ samanvitaḥ;. So people do not know. Therefore they take it as a religious movement and reject it. No. Don't reject it. It is a science. You try to understand if you have got brain. So this bhakti-yoga means pure bhakti-yoga. Bhakti-yoga. That is described by Rupa Gosvami,

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

Similarly, in the Narada-pañcaratra it is stated bhakti-yoga:

sarvopadhi-vinirmuktaṁ
tat-paratvena nirmalam
hrṣikeṇa hrṣikesa-
sevanaṁ bhaktir ucyate
[Cc. Madhya 19.170]

So long we have upadhi, "I am American," "I am Indian," or "I am brahmaṇa," "I am sudra," or "I am black..." These are upadhi, because this is all bodily designation. This brahmaṇa, kṣatriya, vaisya, sudra, these designation to make a systematic progress of human life. But actually, when one becomes pure devotee, he is above all these things. He is above all these things. Caṇḍalo 'pi dvija-sreṣṭho hari-bhakti-parayaṇaḥ;. "Even one is caṇḍala, if he becomes a pure devotee, then he becomes better than a brahmaṇa." They are not ordinary things.

So pure bhakti-yoga, this bhakti-yoga, means sarvopadhi-vinirmuktam [Cc. Madhya 19.170], one has to be free from all designation. Now, these boys and girls, they have forgotten. Either they are American or Indian or African, they do not remember. They know that they are eternal servant of Krṣṇa. That is pure bhakti. Sarvopadhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. This is freedom. Nirmalam means mukti. Mala means dirty things. So long we are enwrapped with the dirty things, there is no bhakti. Tat-paratvena nirmalam. When this nirmala, when dirty things are washed away, you remain in pure spiritual life or spiritual body, then the indriyas, the senses... You have got senses. In the spiritual life you will also... Spiritual life does not mean without senses. Otherwise, why it is said hrṣikeṇa? Hrṣika means indriya, senses. The senses are purified, not the senses are gone. Just like if you have got cataract, if it is operated, the cataract is taken away, not the eye is taken away. Eyes must remain there. Then what is the use of treatment? Similarly, our senses, at the present moment they are contaminated. You have to make it purified. Tat-paratvena nirmalam. And when it is purified, hrṣikeṇa hrṣikesa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170], with that purified senses, when you serve Krṣṇa, that is called bhakti.

So bhakti is not ordinary thing, this bhakti-yoga. You have to understand it. You have to practice it, under training, as these boys and girls are going. Then you will understand what is God. And as soon as you understand God, your relationship with God, then jñana and vairagya will be there. Jñana. By jñana you will understand that you are not this material, any product of this material world. This is called vairagya, jñana. And vairagya means if you are not interested in this material world, then your real interest is spiritual life, that makes your life successful.

Thank you very much. Hare Krṣṇa. (end)

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