Pradyumna: (leads chanting, etc.)

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

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

Prabhupada:

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

So the mission of human life is to acquire knowledge, jñanam, and vairagyam, detachment. Jñanam means real identification, "What I am." In the conditioned stage of life we are passing on our days not in jñanam but ignorance, just like the animals. The animals, they have no jñanam. They are pulling on their life with the bodily concept of life. The dog is thinking, "I am dog. I am this body." He does not know whether he is "dog" or "cat". These names we have given him. But he knows it well that "I am this body." So this is not jñanam. This chance is available when we are no longer cats and dogs but human being. Then we can understand that "I am not this body." This is the difference between cats and dogs and human beings. The cats and dogs, they do not know that they are not the body. They are spirit soul. That they do not know. They know simply that "I am this body, and the necessities of body must be fulfilled somehow or other." That is their business. Whole day and night, they are working just to fulfill the necessities of his body, because there is no jñanam.

But in the human form of life, that is not the business. Therefore the Vedanta-sutra says, athato brahma jijñasa: "This life, human form of life, which is achieved after evolution of 8,400,000's of forms of life..." It is called labdhva sudurlabham idaṁ bahu-sambhavante [SB 11.9.29]. Idaṁ sariram. This human form of body is achieved, bahu-sambhavante, after achieving many, many other lower forms of life. Jalaja nava-lakṣaṇi sthavara lakṣa-viṁsati. So many different forms of life we had to pass through to come to the standard of human life. Therefore this life is not meant for spoiling like cats and dogs. This is jñanam. The spoiling the life like cats and dogs means ahara-nidra-bhaya-maithuna... eating, sleeping, defending and sexual intercourse. These are the bodily demands. Samanyam etat pasubhir naraṇam. These are common formulas for the cats and dogs and the human being. But what is the meaning of human being? The human being is eligible to understand what is the value of life, what is the problem of life, how to make the solution. That is human life. Not that simply passing our days like cats and dogs working very hard.

Kaṣṭan kaman arhate viḍ-bhujaṁ ye. In the sastras this is warned again and again. Nayaṁ deho deha-bhajaṁ nrloke kaṣṭan kaman arhate viḍ-bhujaṁ ye [SB 5.5.1]. This human form of life is not meant for satisfying the senses, kaman kaṣṭan, with great difficulty. Now, eating is necessary, but a hog, he eats the most abominable thing, stool, but whole day and night he is searching out, "Where is stool? Where is stool? Where is stool?" So similarly, if human civilization is so made that simply for eating one has to work so hard day and night, so it is as good as the hog's life; it is not human life. Human life should be peaceful. They should get their foodstuff very easily, eat very nicely, save time for Krṣṇa consciousness. That is human life, not like hogs and dogs, simply searching after... But if we create such civilization like cats and dogs and hogs, then Krṣṇa will give us the chance to work day and night simply for eating, sleeping, mating and defending. That is the position now. We wanted it.

In Bombay we have got now six buildings full of tenants. So they are little disturbed because now we have taken possession of the land. They are thinking that "Swamiji will drive me, drive us some way or other." I told them that "I have got no children with me; neither my former family is coming to live. If I, suppose, vacate these houses, then I will fill up with my devotees. So why don't you become devotee? I don't charge anything from you." But that they are not agreeable. This is the position. Even if we offer that "You come with us, live with us peacefully, take little prasadam and chant Hare Krṣṇa," they will not agree. We have got hundred branches all over the world. At least, there are ten thousand men. Just as we do not work, we simply chant Hare Krṣṇa and get some prasadam... So there is no scarcity. There is no scarcity. Yoga-kṣemaṁ vahamy aham [Bg. 9.22].

So actually, there is no scarcity of food. Krṣṇa is so kind. God is so kind. Eko yo bahunaṁ vidadhati kaman. He is feeding many, many millions and trillions of living entities. In Africa there are millions of elephants. Who is feeding them? Krṣṇa is feeding them. So these economic questions, overpopulation question, these are not actually problems. Problem is scarcity of God consciousness. This is the problem. Therefore we are suffering. It is not my manufactured word. It was said by my Guru Maharaja. He said that "I don't find any scarcity in the world except the scarcity of understanding Krṣṇa. That's all." So this jñanam... This is jñanam. Jñanam means that "I don't belong to this material world. This... My body is material, but I am different from the body." This is jñanam. So the necessities of my body, it must be supplied. It should not be neglected. But we should not be busy simply for the necessities of the body. We are spirit soul. The spirit soul has got its necessity. We must fill up that. Then we will be happy.

So this can be done, as it is prescribed here that,

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

The first thing, jñanam and vairagyam... This human form of life is meant for jñana and vairagya. Jñana means vairagya, and vairagya cannot be achieved without jñana. These two are relative terms. So jñanam means that "I am not this body, and my relationship with my body, they are also not my necessities." This is called jñana. And as soon as we understand that the simply necessities of my body are not required, that is called detachment, or vairagya. Without jñanam, we are simply thinking that we must satisfy the senses. Body means the senses. Indriyaṇi paraṇy ahur indriyebhyaḥ; paraṁ manaḥ; [Bg. 3.42]. So in the bodily concept of life, or in ajñana, this ignorance, our business is to satisfy the senses, that is called ajñanam, ahaṁ mameti [SB 5.5.8], sense gratification.

This whole world is going on on the basis of sense gratification. A man and a woman, or a male or female, they develop this idea of sense gratification. Therefore as soon as a girl is grown up or a boy is grown up, the father, mother get them married, because the sense of sense gratification is very strong. Therefore the system is, Vedic system is, or any..., this human civilization system is, to get them married. So puṁsaḥ; striya mithuni-bhavam etam [SB 5.5.8]. So as soon as they are married, so tayor mitho hrdaya-granthim ahuḥ;, that sense of sense gratification becomes too much tied up. Tayor mitho hrdaya-granthim. We have got already attraction. A man has got attraction for woman; woman has got attraction for man. Now, as soon as they are united, that attraction becomes more and more strong. Tayor mitho hrdaya-granthim ahuḥ;. Then ataḥ; grha, as soon as they are married and united, they require one apartment, grha; ataḥ; grha, kṣetra, then land for cultivating for producing foodstuff. Ato grha-kṣetra-suta, children; apta, friends. Ato grha-kṣetra-sutapta-vittaiḥ;, and money. Janasya moho 'yam ahaṁ mameti [SB 5.5.8].

In this way the living entity becomes entangled and his sense of aham, "It is... I am this body and this property is mine," this sense increases, moha. It is called moha. Moha means actually nothing belongs to him. As soon as death will come, he has to change this body. Tatha dehantara-praptiḥ; [Bg. 2.13]. He has to change the body. As soon as he changes the body, then everything is finished. His property, his wife, his children, his country, his society, everything, mrtyuḥ; sarva-haras ca aham. Krṣṇa comes as mrtyu. Krṣṇa comes as Sri Krṣṇa, Syamasundara, dvi-bhuja Muralidhara. He comes occasionally, yada yada hi dharmasya glanir bhavati bharata [Bg. 4.7], for the devotees. The devotees want to see Him. Therefore He comes. But for the nondevotees, He also comes, but they cannot see. But Krṣṇa comes as death. Then they can see, "Here is Krṣṇa." Mrtyuḥ; sarva-haras caham [Bg. 10.34]. They're... Like Nrsiṁhadeva. Nrsiṁhadeva... God was challenged. Prahlada Maharaja was devotee. He was chanting Hare Krṣṇa mantra, and his father revolted: "Why you should chant Hare Krṣṇa? Where is Krṣṇa? Where is God?" This is the atheistic temperament. They'll simply defy God, or Krṣṇa.

So the atheistic and the theistic persons are always there. But the theistic persons, they see always God. Premañjana-cchurita-bhakti-vilocanena santaḥ; sadaiva hrdayeṣu vilokayanti [Bs. 5.38]. That is the theistic. Santa, those who are theistic, advanced in devotional service, they are called santas, saintly person, premañjana, because they have developed love of Godhead. In the previous verse it has been described, sa vai puṁsaṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. That culture required. You may belong to any type of religion. It doesn't matter. You may become Hindu, Muslim, Christian, or brahmaṇa, kṣatriya... Whatever you may be, it doesn't matter. But if you are a religious person, the test is how much you have developed love of Godhead. Then it is tested. "Yes, you are nice." Sa vai puṁsaṁ paro dharmaḥ;. That is the test. Otherwise it is useless. You may be Hindu, Muslim or... Whatever stamp you like, you can have it. But the real test is whether you have developed love of Godhead. That is wanted.

So that required. By love of Godhead you can see God every moment. Premañjana-cchurita-bhakti-vilocanena santaḥ; sadaiva [Bs. 5.38]. Sadaiva means twenty-four hours. People ask, "Whether you have seen God?" To see God is not difficult job. Simply you have to qualify yourself, love of Godhead. Then you can see. This is the formula. And if have not developed Krṣṇa consciousness, God consciousness, then also, you can see God in your own way, as prescribed in the sastras. Just like Krṣṇa says, raso 'ham apsu kaunteya prabhasmi sasi-suryayoḥ; [Bg. 7.8]. Krṣṇa says, "I am the taste of the water." So you are drinking water, and as soon as you drink, if you think that "Here is the taste of water, here is Krṣṇa," is it very difficult? Not at all difficulty. Prabhasmi sasi-suryayoḥ;. If you forget while drinking... Nobody can forget. But even intentionally you forget. So how you can check not seeing the sunshine and the moonshine? How it is possible. They say that "Have you seen God?" But why... You have seen also God, because Krṣṇa says, prabhasmi sasi-suryayoḥ;: "I am the sunshine." So who has not seen sunshine? So you have to begin seeing like that. Then if you remember Krṣṇa, that is also seeing. Seeing, spiritual seeing, does not mean simply to see by the eyes. Spiritual seeing means by chanting you can see, by describing you can see. Because Krṣṇa is Absolute. Absolute. Sravaṇaṁ kirtanaṁ viṣṇoḥ; smaraṇaṁ pada-sevanam [SB 7.5.23]. In either of these items, either you hear of Krṣṇa, then you are seeing Krṣṇa. When you chant about Krṣṇa, then you are seeing Krṣṇa. When you are thinking of Krṣṇa, you are seeing Krṣṇa. This is the process. This is called bhakti-yoga.

Therefore it is said vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ; [SB 1.2.7]. If you learn how to practice bhakti-yoga, and that is upon Vasudeva, Krṣṇa... Vasudeva... And bhakti-yoga therefore says, sravaṇaṁ kirtanaṁ viṣṇoḥ;. Not sravaṇaṁ kirtanam of the politician. That will not help you. Sravaṇaṁ kirtanaṁ viṣṇoḥ;. If you hear about Krṣṇa, if you chant about Krṣṇa, if you think about Krṣṇa, if you offer worship to Krṣṇa, if you engage yourself with some service to Krṣṇa, if you offer everything for Krṣṇa, you'll see Krṣṇa always, twenty-four hours. This is the process. Vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ; [SB 1.2.7]. This is bhakti-yoga. Bhakti-yoga means always be engaged in Krṣṇa consciousness. Satataṁ kirtayanto maṁ yatantas ca drḍha-vrataḥ; [Bg. 9.14]. That is stated in the Bhagavad... Satataṁ kirtayanto mam. These boys and girls who are in bhakti-yoga, they are satataṁ kirtayanto krṣṇam. They are going... Sometimes we go to make membership with these books. So we have to speak about Krṣṇa. Satataṁ kirtayantaḥ;. They are cooking for Krṣṇa. They are dancing for Krṣṇa. They are singing for Krṣṇa. They are talking for Krṣṇa. They are going round the world for Krṣṇa. Everything for Krṣṇa. This is Krṣṇa consciousness and bhakti-yoga. Everyone can adopt these principles. Where is the difficulty? Vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ; [SB 1.2.7]. In this way, if you practice bhakti-yoga, or Krṣṇa consciousness, practice Krṣṇa consciousness, then the result will be janayaty asu, very soon...

Because big, big jñanis, yogis, they are trying to become detached from the attachment of this material world. Yoga system means yoga indriya-saṁyamaḥ;. They are practicing yama niyama asana dhyana dharaṇa praṇayama, all these, pratyahara. This yogic system, mystic yoga system, what is the meaning? Meaning: detachment, not other. Nowadays it has been taken, yoga practice means to become healthy. But actually, yoga practice is not for that purpose. Yoga means to connect with the Supreme. That is yoga. So there are different types of yoga, but in the Bhagavad-gita it is said,

yoginam api sarveṣaṁ
mad-gatenantar-atmana
sraddhavan bhajate yo maṁ
sa me yuktatamo mataḥ;
[Bg. 6.47]

The first-class yogi, who is? Yoginam api sarveṣaṁ mad-gatenantar-atmana: "Who is always thinking of Me, Hare Krṣṇa." Chant Hare Krṣṇa, and you always think if Krṣṇa. Smaraṇam. Sravaṇaṁ kirtanaṁ viṣṇoḥ; smaraṇam [SB 7.5.23]. This is bhakti-yoga, the simple practice, that if you chant Hare Krṣṇa, Hare Krṣṇa, Krṣṇa Krṣṇa, Hare Hare, tongue, your tongue is locked up and your hearing process is locked up. That is samadhi, immediately, absorbed in the thought of Krṣṇa. Samadhi.

Yoga practice means samadhi, comes to the samadhi point. This is samadhi. Bhogaisvarya-prasaktanaṁ tayapahrta-cetasam, samadhau na vidhiyate. But those who are too much materially attached, bhoga aisvarya, material opulence... Bhogaisvarya-prasaktanaṁ tayapahrta-cetasam. Apahrta, bewildered. They are thinking by this material enjoyment, by material opulence, they will be happy. Therefore it is called apahrta-cetasam. They cannot. But if you practice this bhakti-yoga, vasudeva... The whole Krṣṇa consciousness movement is vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ; [SB 1.2.7]. That's all. Why? Now, jñanam and vairagyam. Jñanam means we are misidentifying that "I am this body, and the bodily emanations, my sons, my daughters... I have got bodily relation with my wife. Therefore my wife, and the productions, the sons, then grandsons, then daughter-in-laws, then son-in-laws..." In this way, we are clustering round. So that should be not rejected at once, but it should be taken into Krṣṇa consciousness. Then even there is attachment, that is called yukta-vairagya, yukta-vairagya. That is enunciated by Srila Rupa Gosvami, that

anasaktasya viṣayan
yatharham upayuñjataḥ;
nirbandhaḥ; krṣṇa-sambandhe
yuktaṁ vairagyam ucyate

This vairagyam, if I cannot... But vasudeve bhagavati bhakti-yogaḥ;. Then vairagya will be there. In every family, you can worship Vasudeva, Krṣṇa. Where is the difficulty? Vasudeva will not occupy a very spacious room. Here is Vasudeva, Krṣṇa. Even a small place, you can install Deity, Vasudeva. And offer. You are eating... Yajñarthe karmaṇo 'nyatra. Offer Krṣṇa yajña-siṣṭasinaḥ; santo mucyante sarva-kilbiṣaiḥ;. After all, you have to cook. Nobody, no house is there, no man is there who is not cooking. Everyone is cooking. But cook it for Krṣṇa, all nice prasadam. This is bhakti-yoga. Install Deity. It is not that simply in the temple the Deity should be installed. Why not at your home? Everyone can do that. Krṣṇa can come within your room, a small Deity, although He is viraṭ-puruṣa. Aṇor aṇiyan mahato mahiyan. He can become greater than the greatest and the smaller than the smallest. That is His greatness.

So everyone can bhakti-yoga practice, simply under the guidance of proper spiritual master who knows the science of Krṣṇa. From him you take lesson. And it is not difficult, this bhakti-yoga practice. Actually, this was the practice in India in every home. There was Deity. At least, brahmaṇa, kṣatriya, vaisya, they had Deity, Radha-Krṣṇa, Sita-Rama, or Lakṣmi-Narayaṇa, or Narayaṇa sila. Every house, it was being worshiped. But we have lost our culture. Vasudeve bhakti-yogaḥ;..., bhakti-prayojitaḥ;. We have lost this culture. Revive it. Don't lose this opportunity of human life. Practice bhakti-yoga and be Krṣṇa conscious, and make your life successful. That is our mission. We are teaching. It is not a business, that "Give me some money; I will teach you." It is open. We are asking everyone, "Chant Hare Krṣṇa mantra." What is the difficulty? There is no loss. You haven't got to pay anything. Simply as these boys have learned to chant and dance, krṣṇotkirtana-gana-nartana-parau. This is the Gosvamis' teachings,"Chant Hare Krṣṇa mantra." And why should you go to see dancing elsewhere? Dance at home. Make family organization in that way. You will be happy. Then you will understand what is your position.

This is the main mission of human life, to understand his position. Sanatana Gosvami, the first disciple of Sri Caitanya Mahaprabhu, he, when approached Sri Krṣṇa Caitanya Mahaprabhu at Benares, Varaṇasi, Kasi, so he was minister, prime minister of Nawab Hussein Shah, very great man. But when he met Sri Caitanya Mahaprabhu, he decided to retire from the service and join Sri Caitanya Mahaprabhu's Krṣṇa consciousness movement. So about them it is said, tyaktva turṇam aseṣa-maṇḍala-pati-sreṇiṁ sada tuccha-vat. They were very big, big leaders of the maṇḍala-pati. Maṇḍala-pati means big, big leaders of the society, because they were ministers, all zamindars. All big, big businessmen they used to see, they used to visit, because minister's business... So he was associating with highly aristocratic families and societies, but they gave it up. Tyaktva turṇam aseṣa-maṇḍala-pati..., sada tuccha-vat. Tuccha-vat means very... We are seeking after aristocratic society's association, to become big man, but these Gosvamis, although they were ministers, they decided, tyaktva turṇam aseṣa-maṇḍala-pati..., sada tuccha-vat. Then what did they become? Bhutva dina-gaṇesakau karuṇaya kaupina-kanthasritau: "For the benefit of whole human society, they took the mendicant's dress." Just like in our political movement, Mahatma Gandhi also took the mendicant's dress, loincloth, these Gosvamis also... That is Indian culture.

So in a renounced... This vairagya, vairagya. Political vairagya is different. The political vairagya is that "I don't want things, anything, anything for me, but for my son, for my grandson, for my countrymen, for my this, that." Not like that. This vairagya means vasudeve: "I don't want anything personally for me, but I want everything for Vasudeva." This is the difference between political mendicant and the spiritual mendicant. So these Gosvamis were spiritual mendicants, vairagya. That vairagya... Tyaktva turṇam aseṣa-maṇḍala-pati-sreṇiṁ sada tuccha-vat bhutva dina-gaṇesakau karuṇaya. Dina. Dina means this poor mass of people. They are very poor. Because they have no knowledge what is the aim of life, therefore poor in knowledge. Poor means one who is poor in knowledge. Material poverty, that is no consideration. That is coming and going. Taṁs titikṣasva bharata. That has been advised, that if you are little... Nobody is actually happy, even if you have got enough money. But still, there is unhappiness. But that they cannot understand. But actually, poverty is want of knowledge. Therefore the acquiring knowledge, that is real richness. That is real richness. That is called brahmaṇa. Brahma janatiti brahmaṇaḥ;. Therefore brahmaṇa is respected by even the king. That was the system in India. Because they were rich in knowledge.

So richness of knowledge is required, jñanam and vairagya. Vairagya required, because we have been entangled in this materialistic way of life. Bhutva bhutva praliyate [Bg. 8.19]. Tatha dehantara-praptiḥ; [Bg. 2.13]. Another life, another body. I do not know what kind of body. Then another chapter. In this way our life is going on. Therefore we must have detachment from this materialistic way of life, changing one body to... But people are so ignorant, they do not take it very seriously. They think, "Let us go on. Eh, we don't mind. Whatever happens happens." That is not required. You must have knowledge. This knowledge is imparted from the very beginning of Bhagavad-gita. Asocyan anvasocas tvaṁ prajña-vadaṁs ca bhaṣase [Bg. 2.11]. People are talking very, very big, big talks, but all around this body, all around this body. Asocyan. Gatasun agatasuṁs ca nanusocanti paṇḍitaḥ;. About this body nobody is very serious if he is a paṇḍita. If he is a fool, rascal, then he is simply involved in the bodily problems. So that is called jñana. But this jñana can be achieved very easily. How? How it is easily?

That is also said in the Bhagavad-gita. Teṣaṁ nityabhiyuktanam. Ah, no...

teṣaṁ satata-yuktanaṁ
bhajataṁ priti-purvakam
dadami buddhi-yogaṁ taṁ
yena mam upayanti te
[Bg. 10.10]

If you engage yourself in the devotional service of the Supreme Personality of Godhead, Krṣṇa, Vasudeva, then Vasudeva, Krṣṇa, is within you. Isvaraḥ; sarva-bhutanaṁ hrd-dese arjuna tiṣṭhati [Bg. 18.61]. He is already there. Not that you have to find out Vasudeva from anywhere. Vasudeva is everywhere. He is also within. Aṇḍantara-stha-paramaṇu-cayantara-stham [Bs. 5.35]. Vasudeva is within this universe, within your heart, or even within the atom. So Vasudeva is every... Simply you have to find out. So how you can find out? Teṣaṁ satata-yuktanaṁ bhajataṁ priti-purvakam [Bg. 10.10]. As soon as you engage yourself in the service of Vasudeva with love and faith... That is being taught in Krṣṇa consciousness. With love and faith. Then Vasudeva is already there. He knows what you are. You cannot cheat Him. When He understands that now you are serious about knowing, He says, dadami buddhi-yogaṁ tam: "I supply buddhi-yoga." Buddhi-yoga, that is yoga. The yoga, buddhi-yoga, means bhakti-yoga. Because it is said, dadami buddhi-yogaṁ taṁ yena mam upayanti te. This buddhi-yoga means "by which one can approach Me." It is clearly explained in another, Eighteenth Chapter, bhaktya mam abhijanati [Bg. 18.55]. Therefore buddhi-yoga means bhakti, or bhakti-yoga. Because without bhakti, you cannot understand Krṣṇa. And here Krṣṇa says, "I give him buddhi-yoga, intelligence. My dear devotee, you kindly do this. You will come to Me."

So you do not require... As soon as... Therefore it is called ahaituki. A devotee is understanding everything without any cause. How it is? Because Vasudeva is giving intelligence. Teṣam evanukampartham aham ajñana-jaṁ tamaḥ;, nasayami [Bg. 10.11]. So a devotee, sincere devotee, do not think that he is not in knowledge. He is perfect in knowledge because the knowledge is being imparted by the Supreme Personality of Godhead from within. Tene brahma hrda adi-kavaye [SB 1.1.1]. As He did. He gave intelligence to Lord Brahma how to create this universe. Similarly, He will give intelligence to you also if you become sincere in serving Vasudeva. This is explained. Vasudeve bhagavati bhakti-yogaḥ; prayojitaḥ;, janayaty asu [SB 1.2.7]. And as soon as you are getting knowledge, naturally you will be reluctant to this material sense enjoyment. Material world means sense enjoyment, and spiritual world means not sense enjoyment for personal sense enjoyment, but enjoyment of the Supreme Personality of Godhead. This is the... We have to learn, one after another, what is difference between material and spiritual. That is explained in Caitanya-caritamrta very nicely in two lines, atmendriya-priti-vañcha tare bali kama [Cc. Adi 4.165]. Lusty desires, or kama, materialism, what is that? Now, atmendriya-priti-vañcha, when one wants to fulfill his own desires of the own senses, that is called kama. And krṣṇendriya-priti-iccha dhare prema nama. The same thing, when you want to satisfy Krṣṇa, then you become devotee.

You see the behavior of Arjuna. He wanted to satisfy in the beginning his own senses. "My dear Krṣṇa, if I kill my grandfather, my teacher Droṇacarya, my grandfather... No, no, it is impossible. I cannot do that. My brothers are...' That means he wanted to satisfy his senses. But when Krṣṇa instructed him Bhagavad-gita, He inquired from Arjuna, "Now what is your decision?" Yathecchasi tatha kuru [Bg. 18.63]. Then he said that naṣṭo mohaḥ; smrtir labdha tvat-prasadat: "By Your grace, now my all illusion is over. I have got my original Krṣṇa consciousness." What is that? "My business is to satisfy You, not my senses." Then he became devotee. This is the... Vasudeve bhagavati. If you engage yourself in the service, regulative principles... In the beginning you must follow the regulative principles. Then spontaneous love, then you will get.

So these things should be arising.

nitya-siddha krṣṇa-prema 'sadhya' kabhu naya
sravaṇadi-suddha-citte karaye udaya
[Cc. Madhya 22.107]

This is already there in you; simply you have to awaken it. This Krṣṇa consciousness is already there in everybody. It is not that it is an artificial thing. Love for God is there already because we are part and parcel of Him. It is now covered, covered by material association. Acchedita. Just like the mirror is covered by dust, you cannot see, but you polish it, you will see your face, similarly, this bhakti-yoga process is polishing the mirror of your heart, and when it is nicely polished, you will see what is your position, what you are, what is your business, how you shall be happy. Everything will come out.

Therefore our request is that you take this Krṣṇa consciousness movement very serious and try to apply yourself in the service of Vasudeva. The very simple thing... If you cannot do anything, you follow the instruction of Krṣṇa. As Krṣṇa says, raso 'ham apsu kaunteya. You are drinking water. While drinking water, as soon as you taste, the sweet taste, you simply remember, "This is Krṣṇa." Is it very difficult task? Not at all. Simply you have to agree. Raso 'ham apsu kaunteya prabhasmi sasi-suryayoḥ; [Bg. 7.8]. And as soon as in the morning you see the sunshine, "Oh, here is Krṣṇa." As soon as in the evening you see the moonshine, "Oh, here is Krṣṇa." And what to speak of when the Vedic reciters, brahmaṇas, are chanting, oṁ tad viṣṇoḥ; paramaṁ padam..., in the morning, "Oh, here is Krṣṇa. Here is oṁkara." In this way you simply think of Krṣṇa. That is Krṣṇa consciousness, and your life will be successful.

Thank you very much. Hare Krṣṇa. (end)

720906SB.NV