Prabhupada:

atho maha-bhaga bhavan amogha-drk
suci-sravaḥ; satya-rato dhrta-vrataḥ;
urukramasyakhila-bandha-muktaye
samadhinanusmara tad-viceṣṭitam
[SB 1.5.13]

Each and every word of Srimad-Bhagavatam, full of volumes of explanation, each and every word. This is Srimad-Bhagavatam. Vidya-bhagavatavadhi. One's learning will be understood when he's able to understand Srimad-Bhagavatam. Vidya. Vidya means learning, not this science, that science. When one can understand Srimad-Bhagavatam in true perspective, then he's to be understood that he has finished his all educational advancement. Avadhi. Avadhi means "this is the limit of education." Vidya-bhagavatavadhi.

So here Narada says that akhila-bandha-muktaye: "You should present literature for the people so that they can become liberated from this conditional stage of life, not that you should more and more entangle them in this conditional..." That is the main theme of Narada's instruction to Vyasadeva: "Why should you present rubbish literature to continue the conditional stage?" Whole Vedic civilization is meant for giving liberation to the living entities from this material bondage. People do not know what is the aim of education. The aim of education, the aim of civilization, perfection of civilization, should be how people should get liberated from this conditional life. That is the whole scheme of Vedic civilization, to give liberation to the people.

So it is said: akhila-bandha-muktaye. Samadhina, akhilasya bandhasya muktaye, akhilasya bandhasya. We are in conditional stage, perpetually bound up by the laws of material nature. This is our status. And Narada is giving instruction to Vyasadeva that "Present literature so that they can become liberated. Don't give them more and more opportunity to continue this conditional life." Akhila-bandha. Akhila. Akhila means complete, wholesale. And who can give this contribution? That is also stated, that atho maha-bhaga bhavan amogha-drk. Whose vision is clear. Whose vision is clear. (about a child:) He's disturb.

Woman devotee: Is he disturbing you?

Prabhupada: Yes.

Woman devotee: Yes.

Prabhupada: Clear vision. Unless one has clear vision, how he can do welfare activities? You do not know what is welfare. His vision is clouded. If one's vision is clouded, if you do not know what is the destination of your journey, how you can make progress? Therefore the qualification... Those who are prepared to do good to the human society, they must have clear vision. Then where is the clear vision? Everyone is becoming leader. Everyone is trying to lead people. But he himself is blind. He does not know what is the end of life. Na te viduḥ; svartha-gatiṁ hi viṣṇum [SB 7.5.31]. So therefore Vyasadeva can do it because he has clear vision. Narada certifies. Narada knows his disciple, what is the position. A spiritual master knows what is the condition. Just like a physician knows. By simply feeling the beating of pulse, a... An expert physician can know what is the condition of this patient, and he treats him and gives him medicine accordingly. Similarly, a spiritual master who is actually spiritual master, he can know, he knows the pulse-beating of the disciple, and he therefore gives him particular kind of medicine so that he may be cured.

So Narada Muni knows what is the status of Vyasadeva. He knows that he has got clear vision. Amogha-drk. Sridhara Svami says, amogha. Amogha means... Mogha means sinful, and amogha means without any sin. Amogha. So long one lives sinful life, he cannot have clear vision. Diseased condition. How? "Physician, heal thyself." He cannot have clear vision. Therefore amogha-drk means he is liberated person. He can see. Amogha-drk. Drk means vision. Amogha-drk. And Suci-sravaḥ;. Suci-sravaḥ;. Suci-sravaḥ; means whose sravaḥ;, means aural reception... suci. Suci means pure. Who has received knowledge by aural reception in pure heart, or from the pure source. Suci-sravaḥ;. Suci means pure. Sravaḥ;. Sravaḥ; means hearing. Suci... These are the qualification of the person who can actually do benefit to the human society. Not that everyone can do. That is the mistake of the... Everyone is giving some idea and some theory that "This way there will be peace, there will be nice thing in the world." But he does not know that he has to receive from the pure source by aural reception. One has to hear from the pure source what is actually benefit to the human society. These are the qualifications. Suci-sravaḥ;. Then next word is satya-rataḥ;. Satya means truth, and rataḥ; means engaged. "One who is engaged in the matter of the Absolute Truth," not relative truth. Absolute, satya-rataḥ;. And dhrta-vrataḥ;. Dhrta-vrataḥ;. Vrata. Vrata means vow, and dhrta means who has taken vow that "I shall do this." These are the qualifications.

Now, when these qualifications are there, then Narada Muni entrusts Vyasadeva that "You can liberate all the conditioned souls." How? Conditioned souls... Samadhina anusmara tad-viceṣṭitam: "Simply you try to contemplate, meditate, on the activities of the Supreme Lord." Samadhina. This is samadhi. Yoga process means to come to the stage of samadhi. Aṣṭaṅga-yoga. Yoga means there are eight different stages, and the last stage is called samadhi. The first stage is yama, saṁyama, controlling the senses. Yoga indriya-saṁyama. The beginning of yoga system means you have to control your senses. This is the first beginning. It is not a play thing, that you do all nonsense and you become a yogi. No. These things are very clearly explained in the Bhagavad-gita. You have to regulate your life. You have to stop sex life. You have to eat certain procedure. You have to sit under certain procedure. In this way, you have to follow so many regulative principles. That is called yama. And niyama. Niyama means regulative principles. Yama means controlling the senses. Yama, niyama. Then asana. Then sitting posture. Generally, in these yoga societies in your country, they give some lesson on the sitting posture, and people become captivated that he is practicing yoga. No. First one has to follow regulative principles and control the senses, then practice the sitting postures. Yama, niyama, asana, praṇayama. And when your sitting posture is correct, then you can exercise breathing. Exercise. Breathing exercise means the nostril which is stopped breathing. You have to press that side and try to breathe from the other side. In this way, breathing exercise. Yama, niyama, asana, praṇayama. This is called praṇayama.

Then dharaṇa, meditation. And what is that meditation? That meditation... Here it is recommended, tad-viceṣṭitam: "meditation on the activities of the Supreme Lord." If the Supreme Lord is impersonal, then where is the question of activities? And how you can concentrate your mind something impersonal? Bhagavad-gita says that klesaḥ; adhikataras teṣam avyaktasakta-cetasam: "Those who are trying to meditate on the impersonal feature, impersonal feature, their process is very troublesome." Kleso 'dhikataraḥ;. Adhikatara means greater. Any spiritual realization, without painstaking, without accepting some voluntary trouble... And nobody can very easily..., eating, drinking, merrying. No, that will... That is not spiritual advancement. One has to accept voluntarily some principles. That is called tapasya. So dhyana. Dhyana means meditation. So that dhyana.

Then dharaṇa. Dharaṇa means meditating, then the subject matter will be fixed up in your heart. It will not move. Not that every day I am meditating on some new subject, no. The meditation is viṣṇu-murti. Actually those who are yogis, they meditate on the four-handed viṣṇu-murti. Mat-paraḥ;. In the Bhagavad-gita it is said, mat-paraḥ;: "unto Me," either Krṣṇa or Viṣṇu. That is meditation. Dhyana, dharaṇa. And one, when one is practiced meditating, first beginning from the lotus feet... These things are all explained in the Bhagavata, Srimad-Bhagavata, Bhagavad-gita. Then gradually, when you are practiced to think of Krṣṇa's lotus feet or Viṣṇu's lotus feet, then you proceed—then the thighs, then the waist, then the chest, then the mouth, I mean to, face, then... In this way, one after another, one after another, you have to meditate. In this way, when your meditation is fixed up, that is called dharaṇa. Dharaṇa. It is not moving. Dhyana, dharaṇa.

Then pratyahara. Pratyahara means that your senses have been withdrawn from material engagement. The example is just like the tortoise. The tortoise can wind up all these parts of the limbs of the body within immediately. And when it is required, he can expand. So pratyahara means that you have to withdraw the sensual activities inside. When you withdraw your senses for inside activities, that is Krṣṇa consciousness. That is Krṣṇa consciousness. You have to think of always how to satisfy Krṣṇa. Hrṣikeṇa hrṣikesa-sevanam [Cc. Madhya 19.170]. Therefore hrṣika, hrṣika means the senses, and hrṣikesa means the master of the senses. Krṣṇa is the master of the senses. I am possessing my hand, but actually the owner of the hand is Krṣṇa. These things are very nicely explained in Bhagavad-gita. Mattaḥ; smrtir jñanam apohanaṁ ca [Bg. 15.15]. Suppose you are writing with your hands. So your memory must be acting; otherwise you cannot write. If your memory, if your brain, does not act, how you can write? Suppose you are typing. If memory does not act, then what is the use of this hand or your leg? Then Bhagavad-gita says, Krṣṇa says, sarvasya caham hrdi sanniviṣṭaḥ;: "I am sitting in everyone's heart." Mattaḥ; smrtir jñanam: "The knowledge and memory is from Me." Therefore, when Krṣṇa gives you memorization, gives you knowledge, then you can write or do something.

Therefore this hand is not yours; it is Krṣṇa's. And Krṣṇa consciousness means to know that "This hand does not belong to me. It is Krṣṇa's. Therefore it must be engaged in Krṣṇa's service." Hrṣika, "These indriya, the sense," hrṣikeṇa, by hrṣikeṇa, "by these senses, Hrṣikesa, the master of the sense should be served." Hrṣikeṇa hrṣikesa-sevanam [Cc. Madhya 19.170], "service." Bhaktir ucyate: "This is bhakti." Bhakti is nothing new or something extraordinary. Simply to know, to be conscious that "All my senses, they belong to Krṣṇa." Just like I am sitting here. These boys who are conducting this New Vrindaban, they have kindly given me this seat. So this is an example. So this seat I am not... I am a sannyasi. This seat does not belong to me, but I am sitting very comfortably because they have given to me. Similarly, these hand, legs, all these senses, five knowledge-acquiring senses and five active senses, ten kinds of senses, and the mind is in the center—all these senses belong to Krṣṇa.

So,

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

What is the bhakti, Krṣṇa consciousness? That one has to purify the senses. Ahaṁ mameti [SB 5.5.8]. Now I am claiming that "This hand is my hand. This is mine. This is my. This is I. This is my. This is..." This is the disease. Ahaṁ mameti janasya moho 'yam [SB 5.5.8]. What is illusion? Illu... This is illusion: "my and mine." Everyone. Everyone is claiming, "It is my body. It is my wife. It is my child. It is my country. It is my society, my this, my, my, my..." And "I." Unless "I," there is no "my."

So ahaṁ mameti [SB 5.5.8], this is the disease. And Krṣṇa consciousness is to cure the disease, this cure diseases, to cure this illusion. What is that? When I understand that "I have no existence without Krṣṇa. I am part and parcel of Krṣṇa. In that sense, I am Krṣṇa's," then my... That means to understand one's identification. Caitanya Mahaprabhu says, jivera svarupa haya nitya-krṣṇa-dasa [Cc. Madhya 20.108-109]. Because I am part and parcel of Krṣṇa, then what is my duty? To serve Krṣṇa. There is no other duty. Any other duty I manufacture, that is illusion. That is maya, any duty I manufacture. So under illusion, I am manufacturing duties. This is called conditional life. So Vyasadeva is advised that akhila-bandha-muktaye:"People are under illusion, 'I' and 'mine.' So, just try to get them liberated from this illusion." This is Vaiṣṇava's duty. Just like Narada is advising Vyasadeva, Vyasadeva is advising his disciple Madhvacarya. He is advising his disciple. This is Vaiṣṇavism. They are not concerned for personal self. Akhila-bandha-muktaye: "Just try to liberate all these conditioned souls." Just like Lord Jesus Christ. For himself... He was son of God. He had nothing to do. God consciousness, he was. He's perfectly... He knows everything. But why he was crucified? Because he wanted to work for others. That is Vaiṣṇavism.

Lord Caitanya advises, therefore, yare dekha tare kaha krṣṇa-upadesa [Cc. Madhya 7.128]. Krṣṇa consciousness means whomever you meet... Suppose I practice some yoga practice. Suppose I become perfect. So that I make for myself. For myself. But Krṣṇa consciousness is so nice... Just like Vyasadeva is advised, "For others, just..." Krṣṇa says in the Bhagavad-gita, na ca tasman manuṣyeṣu kascin me priya-krttamaḥ; [Bg. 18.69]. So Narada advises that "You do this." What is that? Urukramasya. Each word is meaningful. Urukrama. Uru means uncommon. Uru. Uru means great. And krama. Krama means activities. So who is Urukrama? Urukrama is Krṣṇa, God. His activities are uncommon. Just see. This Pacific Ocean is just like in a cup. And it is floating in the sky. Is it not? We see: "Oh, it is vast ocean." But what is the position of this? This vast ocean is in a cup, and it is floating in the sky. That's all. Just see. This is called urukrama. This is God's activity. Can you float a cup of water in the sky? Is it possible? Let any scientist come and make any arrangement. They have discovered all this gravity of... What is called? Gravitation. So many things they have discovered. But let them fly a cup of water in the sky. Is it possible? Is there any scientist?

Therefore wonderful activities means... The wonderful actor means Krṣṇa, Urukrama. Uru, urukrama... Just like Vamanadeva. Vamanadeva, He asked Bali Maharaja to give Him land covering His three feet. So he said, "My dear Sir, You are asking from me land. You ask something more. Your feet is so small. What you'll do with these three feet?" No. He said, "Yes, it is all right." So by the one feet, the whole universe became covered, upside. And another feet, the downside. And then there is no place to step the another feet. Therefore it is called urukrama. Just like Krṣṇa. Krṣṇa, at the age of seven years, He lifted the Govardhana Hill. Just like the children plucks out a flower like this, He immediately lifted. This is called urukrama, urukrama, uncommon, wonderful. Therefore Krṣṇa's name is, another name is, Urukrama.

So here it is stated that tad-viceṣṭitam. Whose? His activities. Whose activities? Urukramasya, "who acts wonderfully." Not that somebody is meditating—his activities should be described. What wonderful things he has done? We are accepting anyone as God, but we do not test what, what proof he has given to become God? Here is God: Urukrama. Here is God. We accept Krṣṇa as God. He has done from the very childhood uncommon, wonderful activities. We are not fool that we accept somebody, a nonsense having a great beard, and we accept God. No. We must see that he has wonderful activities. What is that wonderful activities? First of all test.

So here it is said, urukramasya. "If you describe the activities of the Supreme Lord, who acts wonderfully, then..." Samadhina. That you can... That samadhi, yoga-samadhi. After passing all these stages, when one comes to the samadhi, fixed up, his concentration, meditation, fixed up on Krṣṇa and Viṣṇu, that is called samadhi, and in that samadhi, one can become liberated simply by thinking of the activities of the Lord. How it is so? It is described in the Bhagavad-gita that,

janma karma ca me divyaṁ
yo janati tattvataḥ;
tyaktva dehaṁ punar janma
naiti mam eti kaunteya
[Bg. 4.9]

"My dear son of Kunti, Arjuna, if somebody knows actually what are My activities, then simply by knowing what are My activities, he becomes liberated." Just see how Bhagavad-gita and Bhagavata is working. What is said by... This is called parampara system, that the what is spoken in the Bhagavad-gita by the Lord Himself is here also confirmed by Narada. You don't find any contradiction. In the Bhagavad-gita... Just like Krṣṇa says in the Bhagavad-gita, sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. And what we are saying? That "You give up everything. Just become Krṣṇa conscious." The same thing. Therefore it is for liberation. What was spoken by God Himself directly, the same thing is spoken by Narada, and same thing we are speaking also.

So these are the points how one can spiritually make advance. Urukramasya akhila-bandha-muktaye, samadhina anusmara tad-viceṣṭitam. Tad-viceṣṭitam means "His activities." Krṣṇa also says, janma karma me divyaṁ yo janati tattvataḥ;, tyaktva deham [Bg. 4.9]. And Caitanya Mahaprabhu says that yei krṣṇa-tattva-vetta, sei guru haya: [Cc. Madhya 8.128] "Anyone who understands factually what are the activities of Krṣṇa, what is Krṣṇa, he is spiritual master. He is spiritual..." Therefore Vyasadeva... Narada is spiritual master, Vyasadeva is spiritual master, or anyone who knows by following their footprints, he is also spiritual master. Caitanya Mahaprabhu says, yei krṣṇa-tattva-vetta, sei guru haya [Cc. Madhya 8.128]. And one who knows krṣṇa-tattva, he becomes immediately liberated. Because it is said here, akhila-bandha-muktaye, "liberated from all conditions of material nature."

So a spiritual master means one who knows Krṣṇa. And as soon as one knows Krṣṇa, he's liberated. Therefore a spiritual master is liberated. Or a spiritual master or anyone who knows krṣṇa-tattva, he immediately liberated. Akhila-bandha-muktaye. Samadhina, that "This has to be meditated." Anusmara. This another word, anusmara. Anusmara means you don't manufacture your meditation. You try to follow the footprints who have had actually meditated. So then your meditation will be... Not that you manufacture some process of meditation and you get perfection. No, anusmara. And again he says... What is the subject matter of meditation? Tad-viceṣṭitam, the activities of the Lord. So if we simply remember how Krṣṇa is teaching Arjuna, what He is speaking, and how Arjuna is receiving, that is meditation. That is meditation.

Just like Caitanya Mahaprabhu approved one brahmaṇa. He was illiterate. He could not know what is the Sanskrit alphabet or character, what to speak of reading. But when he was initiated, his spiritual master said, "You read daily so many chapters of Bhagavad-gita." The spiritual master knew that he is illiterate. And he also knew that "I am illiterate. I cannot know what is alphabet, Sanskrit." Still, the order of spiritual master, that is... This is discipleship. "All right, my spiritual master, I shall try to read." So how he was reading? He, he took the book, and he was seeing the book, and "Ohhhh," like... That's all. His friends, who knew that this man is illiterate, and what he is reading: "Mr. such-and-such, how you are reading?" Criticizing. He was silent because he knew that "I am illiterate. My friends are criticizing. That's all right. What can I do?"

Then Caitanya Mahaprabhu saw that these things are going on in the Raṅganatha temple. But He saw that "This brahmaṇa is very gentle and grave, and he's handling the book. That's all." So He inquired, "My dear brahmaṇa, what you are reading?" He said... He could understand that "He's not criticizing. He's a, mean, a great man." So he said, "Sir, what can I say? My spiritual master asked me to read every day Bhagavad-gita, so many chapters, but I am illiterate. I cannot read. Therefore I have taken the book, simply seeing. That's all. What can I do?" "But I see you are sometimes crying. You must be reading. Otherwise, how you are feeling and you are crying?" "Yes, I am feeling. That's a fact." "How, what is that?" "Now, as soon as I take this book, Bhagavad-gita, the picture of Krṣṇa and Arjuna comes before me. I see that both Krṣṇa and Arjuna are sitting on the chariot, and Krṣṇa is instructing Bhagavad-gita. So I am appreciating how Lord is kind, that He has accepted the charioteer, to become a charioteer of His devotee. He's so kind. So when I feel this, that 'Krṣṇa is so kind that He become the servant of His servant,' that feeling gives me some ecstasy, and I cry." Caitanya Mahaprabhu immediately embraced him. "Your Bhagavad-gita reading is perfect."

Devotees: Haribol!

Prabhupada: Yes. So this is the thing, tad-viceṣṭitam. He's simply thinking of the activities of Krṣṇa and Arjuna. That's all. That is perfect reading of Bhagavad-gita. It does not require to read Bhagavad-gita by your academic education. If you simply hear from the authoritative source the instruction of Bhagavad-gita, and if you simply meditate upon that speech, that instruction, "Oh, Krṣṇa instructed like this. Arjuna received like this. He questioned like this. He answered like this," that is meditation, perfect meditation, and you become liberated. Tad-viceṣṭitam. It is not very difficult job. Simply you have to receive. Therefore satya-sravaḥ;, suci-sravaḥ;. Suci-sravaḥ;. You have to hear from the pure source, give aural reception, and think of it, meditate upon it. Simply by doing this, you are liberated. These are not bluff. Here is the evidence. Simply receive the message from the right source and contemplate and meditate upon that instruction. You are liberated. Chanting and hearing. Hearing and... sravaṇaṁ kirtanam [SB 7.5.23]. First hearing, then chanting. Hear from the right source and discuss amongst yourselves. Iṣṭagoṣṭhi. Then the perfection.

So samadhina anusmara tad-viceṣṭitam, suci, suddhya, srava, yasa, satye rataḥ; dhrtani ghrtani yasya bhavan, evaṁ maha-guṇas tavad atha urukramasya vidhitaṁ ceṣṭitaṁ lila samadhina citta, cittaika, aikagrena.(?) This samadhi. Samadhi does not mean something artificial. Here Sridhara Swami says, citta aikagrena. Citta means your mind, or heart, completely absorbed in Krṣṇa thought. That means Krṣṇa consciousness. That is samadhi. Citta aikagrena. Ekagra,(?) without diverting your heart and mind to any other business, if you simply be engaged twenty-four hours in Krṣṇa's activities, that is samadhi. That is samadhi. So by yoga process, one has to come to this platform of samadhi. That is the perfection of yoga. And this Krṣṇa consciousness is directly that stage. Therefore it is the perfect yoga system. One has to come to that stage, samadhi. And samadhi means without any diversion, you have to think always of Krṣṇa. So even a... Just like this man, this brahmaṇa. He was simply... He was illiterate. He did not know what is Bhagavad-gita's character, what is written there. But there is samadhi. He was thinking of "Krṣṇa and Arjuna, Krṣṇa and Arjuna, how they are talking, how they are sitting, how the chariot is going, how Krṣṇa is nice." This is thinking. That is samadhi. Samadhi is not an artificial thing, by pressing your nose, or this or... That is... These things are recommended for the third-class men who cannot concentrate his mind in Krṣṇa, for the fourth-class, third-class men. It is not for the first-class man. A first-class man is automatically Krṣṇa conscious.

So these things are to be studied very minutely and understood, and then the things are very easy. Sravaṇaṁ kirtanaṁ viṣṇoḥ; smaraṇaṁ pada-sevanam [SB 7.5.23]. Now, the samadhi, samadhina. Sridhara... We have to take the comments of authorities, that here you see samadhina citta aikagrena. Actually, that is samadhi. Now, these sitting posture, these breathing exercise, controlling the senses and mind—everything means that you have to make your mind so nice that it will never deviate from Krṣṇa. So these are different types of exercise. Just like by exercise you can make your circulation of the blood nicely, you keep yourself healthy, similarly, the all these yogic process means to come to the stage of samadhi. Samadhi. And that is said also in the authoritative yogic literature. But what is that samadhi? Samadhi means not to deviate. The mind should always be absorbed in Krṣṇa thought without any deviation.

So anyone who is chanting Hare Krṣṇa, he is in samadhi. Anyone who is cooking for Krṣṇa, he is in samadhi. Anyones who is typing for Krṣṇa, he is in samadhi. Anyone who is working in the field for Krṣṇa, he is in samadhi. Because his consciousness is that "I am doing here for satisfaction of Krṣṇa." Anukulyena krṣṇanusilanam [Cc. Madhya 19.167]. Anusilanam, cultivation of Krṣṇa knowledge favorably, not unfavorably. Then it is perfection. Bhaktir uttama. Anukulyena. Anyabhilaṣita-sunyam [Brs. 1.1.11]. When you cook, if you think, "Oh, this nice thing is being cooked. I shall eat it very nicely," then it is not Krṣṇa. But while cooking, if you think, "Let me do it very nicely so that Krṣṇa will taste it," it is Krṣṇa consciousness. The same thing. Activities is the same, but the consciousness is different. That is samadhi.

So samadhi is not very extraordinary thing. One has to become simply serious and sincere to Krṣṇa. Then he is in samadhi. That is confirmed in the Bhagavad-gita:

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

"Anyone who is always thinking of Me within his heart and he's engaged in My service, he's first-class yogi." So any person who is engaged in Krṣṇa consciousness, who's acting simply for Krṣṇa twenty-four hours, he's in samadhi. Samadhina tad, anusmara tad-viceṣṭitam. Anusmara: "That meditation should not be manufactured by you, but under the direction of the representative of Krṣṇa." Therefore it is called anusmara.

Cittaga..., akhilasya bandhasya muktaye. Then again, Sridhara Svami says that "This process is for giving liberation from all kinds of material bondage." Akhilasya bandhasya muktaye tam anusmara smrtya varṇayata.(?) And again Sridhara Svami gives note herewith that "Not only you meditate, but you preach. That will help your meditation." Just like I am speaking to you. I am meditating simultaneously. Unless I remember, how can I speak to you? Unless my attention is concentrated without any diversion in Krṣṇa subject matter, how can I speak to you? So that is also samadhi. Don't think that one who is simply sitting, he is in samadhi. One who is preaching, he's also in samadhi, because he's thinking of Krṣṇa. Otherwise, how he can talk of Krṣṇa if he does not think of Krṣṇa? Sridhara Swami gives... Tam anusmara smrtya varṇayata. Varṇayata means "Describe also, preach." Ity artha. Etac ca vakhyantaram iti madhyama-puruṣa-prayogaḥ;.(?)

So this preaching, sravaṇaṁ kirtanam [SB 7.5.23], simply hearing of Krṣṇa and chanting of Krṣṇa, preaching of Krṣṇa, is samadhi. And this will make one liberated, akhila-bandha-muktaye, from all kinds of bondage, material bondage.

Thank you very much. [break]

...liberation, oh, she is canvassing me, "Will you kindly take my service?" Muktiḥ; mukulitañjali sevate asman: "We are devotees of Krṣṇa. Oh, mukti is standing on my door and just trying to, begging, 'May I serve you? May I serve you? What can I do for you? What can I do for you?" Muktiḥ; mukulitañjali means the folded hand. Mukti is serving us always in folded hands. We are not very much anxious for mukti, or liberation. Liberation is at our door. That means Krṣṇa... A bhakta, Krṣṇa devotee, Krṣṇa consciousness, is already liberated. Liberated is very... Just like if a person is M.A., that means he has already passed all other examinations. Muktiḥ; mukulitañjali... This Krṣṇa consciousness is so nice. Try to understand and preach. Just like Sridhara Maharaja: varṇaya, smrtya varṇaya ity arataḥ;. Don't simply be satisfied that you are simply thinking, but try to preach. That will make your life sublime. (end)

690616SB.NV