Nitai: "Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. That is the only means for attainment of the final perfection of life."

Prabhupada:

etavan eva loke 'smin
puṁsaṁ niḥ;sreyasodayaḥ;
tivreṇa bhakti-yogena
mano mayy arpitaṁ sthiram
[SB 3.25.44]

This is the conclusion of bhakti-yoga. Kapiladeva has explained bhakti-yoga. In the last verse we have discussed jñana-vairagya-yuktena bhakti-yogena [SB 3.25.43]. Bhakti-yoga is not the business of the foolish or ignorant. One who is advanced in jñana-vairagya, knowledge and renunciation... Another name of bhakti-yoga is renunciation. Vairagya-vidya. Bhakti-yoga means the education of renouncement. Sarvabhauma Bhaṭṭacarya, he explained bhakti-yoga, vairagya-vidya. Vairagya-vidya-nija-bhakti-yogam [Cc. Madhya 6.254]. Yes. The bhakti-yoga begins when we accept Krṣṇa's instruction, sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. We have to renounce all nonsense engagement. That is called sarva-dharman. We have accepted everything as dharma, saṁsara-dharma, grhastha-dharma, raja-dharma, samajika-dharma. There are so many we have created. And we are still going on. Dharma means function, characteristic.

So we are planning, one after another, various plans to be very happy in this material world. But they will not make us happy—that's a fact—because this place is certified by the Supreme Personality of Godhead as duḥ;khalayam asasvatam: [Bg. 8.15] "This is a place for misery." This material world is a place for misery. This body is meant for suffering miseries, and the land is meant for suffering miseries. That we do not understand. But we are placed in a miserable condition all round. That is material life. Duḥ;khalayam asasvatam [Bg. 8.15]. But we have got attachment for this material happiness, even it is duḥ;khalayam, it is very much painful, miserable, and we are making plans how to become happy here. This is called struggle for existence. It is going on perpetually. We are making some plan to be happy, and it is dismantled by the laws of nature. You study the whole history of the world: it is simply struggling. We are making some plan to be out of miserable condition, but it is causing another miserable condition. Therefore it is called daivi hy eṣa guṇamayi mama maya duratyaya [Bg. 7.14]. This is maya. We are simply planning to overcome some problem, some difficulties, but it is becoming more difficult. This is the fact.

Therefore our determination should be to renounce this association of this world. That is called mukti. Renounce this material association and come to the spiritual platform. Because we are spirit soul, our real place is spiritual platform. Our activities should be on the spiritual platform. Then we will be happy. The same example, as I have given many times, that we are animals of the land, so if we are put into the water, then however expert swimmer I may be or you may be, it is simply struggle for existence. There cannot be any happiness in the water. But if you are taken out of the water and put again into the land, then you get relief. So that is the position. We have come to this material world for sense gratification. The more expertly we make plan for our sense gratification, it will never be successful. So we have to come out of these material activities and act on the platform of spiritual life. That will make us.

Therefore it is said, etavan eva loka 'smin puṁsaṁ niḥ;sreyasa udayaḥ;. Udayaḥ; means rising. Just like suryodayaḥ;. In the darkness... At night, we are in the darkness. In the morning there will be suryodayaḥ;, and then there will be light. So this is conclusion, that in this material world we are simply struggling for existence with a hope, future hope, that "We shall be happy by this plan." But it will never be possible. Simply you will be bewildered. Just like the animal goes to the desert, and he sees mirage, a shadow of water in the desert. He is thirsty. He goes to the water, and the water goes again, farther away. And he jumps over, jumps over. In this way, being thirsty and in the hot sand, he dies. This is called maya-maricika. Our struggle for existence is like that. We are thinking, "Let me go little farther, and we shall be happy." But actually, where is the water? There is no water in the desert. But those who are less intelligent, like animal, they seek happiness here in this material world. Just like the animal running after water in the desert. Maya-maricika.

So these attachments, this false attachment, has to be given up. And that is possible when we engage ourself in the bhakti-yoga. Bhakti-yoga.

etavan eva loke 'smin
puṁsaṁ niḥ;sreyasodayaḥ;
tivreṇa bhakti-yogena
mano mayy arpitaṁ sthiram
[SB 3.25.44]

Tivreṇa means very seriously, not superficially. Tivreṇa bhakti-yogena. Krṣṇa wants to see that "Whether he has finished his all material desires?" Then He is very much pleased. He says, sarva-dharman paritya... Sarva-dharman means we have created so many dharmas. That is not dharma; that is... Dharma, we generally become so-called religious for artha, for money. Dharma-artha. Artha, money, is required. Why? For sense gratification, kama. And when we are dissatisfied, then we want mokṣa. Therefore, we are actually busy with four kinds of activities: Dharma-artha-kama-mokṣa [SB 4.8.41, Cc. Adi 1.90]. And above these, when we go above these, then bhakti begins. That is the beginning of bhakti. That wanted.

Niḥ;sreyasa. Sreya. Sreya means ultimate good. There are two things: preya and sreya. Sreya means ultimate good. If you act in such a way that ultimately you actually become happy, that is called sreya. And if you want immediately some happiness—never mind what it will be in future—that is called preya. So less intelligent person or children, they want preya. They do not want sreya. A child is playing whole day. He likes it. That is preya. And if you want to send him to school to be educated, he doesn't like. That is sreya, ultimate good. So nobody is interested. Still, the sastra gives us instruction that "You try for this sreya. Don't be captivated by the preya." Preya and sreya. And this sreya, the supreme sreya, is bhakti-yoga. Therefore it is said that etavan eva loke 'smin puṁsaṁ niḥ;sreyasa udayaḥ;. sreyasa and niḥ;sreyasa. Niḥ;sreyasa means ultimate. Niḥ;sreyasa udayaḥ;. As soon as you take to Krṣṇa consciousness, then your ultimate good or ultimate perfection begins immediately.

And the bhakti-yoga means

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

These are the nine different processes of bhakti-yoga, of which the most important thing is sravaṇam, hearing. Sravaṇaṁ kirtanaṁ viṣṇoḥ;. And about whom? About Viṣṇu, not for anyone else. That is sravaṇaṁ kirtanaṁ viṣṇoḥ;. Everything bhakti means devotional service, loving devotional service, for Viṣṇu or Krṣṇa. That is not any other service. That is not bhakti. Bhakti, the word, can be used only in relationship with the Supreme Personality of Godhead. It cannot be... If you say, "I am desa-bhakta. I am very devotee of my country, and of my society, of my family, of my cat, of my dog," that is not applicable. Bhakti is not applicable anywhere except in relationship with the Supreme Personality of Godhead. That is bhakti. Therefore sastra particularly says, sravaṇaṁ kirtanaṁ viṣṇoḥ;, not any other sravaṇaṁ kirtanam. If you say that "I am hearing about my country's welfare, about my society's welfare, about humanity's welfare, and I am preaching this," that is not bhakti. That is maya. It is very difficult to understand.

But if you talk about Krṣṇa and hear about Krṣṇa, then your other services will include. It is all-pervading. Just like one is interested in the flower of the tree. If he wants... If he says that "I shall water the flower because I am interested with the flower," or "I shall water the fruit," but that will not help you. If you water on the fruit or on the flower because you are interested, the fruit also will dry and the flower also will dry. But if you water on the root of the tree, which carries the fruit and flower, your fruit and flower automatically will live. Similarly, if you render service to Krṣṇa, bhakti, then your so-called social service, country's service, family's service—everything will be performed perfect. You don't have to endeavor separately for social service or any other service. Therefore it is said, tivreṇa bhakti-yogena, without any deviation. You don't think that "If I simply become devotee of Krṣṇa and worship in the temple, then what will happen to my country? What will happen to my family? What will happen to my so many other things?" That will be automatically served. If you serve here Krṣṇa, then you'll give the best service to your family, to your society.

There are many instances. Just like Prahlada Maharaja was giving service to the Lord, and his father was very angry, and there was very much misunderstanding between the father and mother, er, the father and the son. Ultimately, the father was killed by Nrsiṁhadeva. And Prahlada Maharaja saw it. But does it mean...? Superficially, it appeared that Prahlada Maharaja did wrong because his father was killed before him. Suppose if your father is killed before you and if you stand only, if you don't speak any protest to protect the father, who will agree with your endeavor? Nobody. Everyone will say, "You are such a coward that your father was killed before you. You did not protest. You did not try to give any protection?" This is superficial. But actually, the son, Prahlada Maharaja, was giving the best service to his father, best service. Because in the sastra it is said that if a person, if a demon, is killed by God, he immediately is liberated. Even though he was not liberated, thinking that he was very, very sinful... Of course, he was liberated. But Prahlada Maharaja was thinking that "My father was so sinful, so much against God consciousness. He might not be liberated."

So therefore Prahlada Maharaja, when he was requested, when he was, rather, offered any benediction he wanted to take from Nrsiṁhadeva, he refused: "My dear Lord, please do not induce me in that way. I am born in a family, demonic family. To gain some material profit is my natural propensity. And You are the offerer. You are offering me. I can take anything from You. But this is not my business. Because I have rendered service to You, it does not mean that I will take some remuneration for You. This is business." Vaṇik. Sa vai vaṇik: "This is mercantile man's... But I am Your eternal servant. I do not expect any reward from You." But that Prahlada Maharaja, later on he asked Nrsiṁhadeva, "My dear Lord, one thing I may ask from You." "What is that?" "Now, my father was atheist number one, and he has committed so many offenses at Your lotus feet. Now he is killed. So I want that he may be excused and given liberation." So he was already liberated. Still, as affection son, he was anxious to know, "Whether my father will be liberated or not?" So this was confirmed by the Lord: "Not only your father, his father's father, his father, his father, up to fourteen generations, everyone is liberated—because a Vaiṣṇava son like you is born in this family."

So my point is: by serving the Supreme Lord, one gives the best service to the family, because if one becomes a Vaiṣṇava, pure Vaiṣṇava, the whole family, up to fourteen generations, they become liberated. Therefore tivreṇa bhakti-yogena. We should not divert our attention for any other service. We should simply concentrate for rendering service to the Supreme Lord. This is the conclusion. Tivreṇa bhakti-yogena mano mayy arpitam. Mayi, "unto Me, the Supreme Lord, Krṣṇa." This is Krṣṇa consciousness. Always thinking of Krṣṇa, mayi. That will help. Tivreṇa bhakti-yogena. Always... That is also advised in Bhagavad-gita: man-mana, mad-bh... Man-mana bhava mad-bhaktaḥ;. Your mind should be engaged always in Krṣṇa. Krṣṇa or Rama, which form ever you like-Viṣṇu form, or Lord Viṣṇu, Narayaṇa, Kapiladeva. There are innumerable forms of God. Advaitam acyutam anadim ananta-rupam [Bs. 5.33]. So Rama, Nrsiṁha, Varaha, Krṣṇa, Kapiladeva, Balarama—there are so many forms. So any one of Them, whichever you like... Everyone is... Just like Hanuman. He liked Ramacandra forms, and Arjuna liked Krṣṇa's form. But there is no difference between Rama and Krṣṇa. Ramadi-murtiṣu kala-niyamena tiṣṭhan nanavataram akarod bhuvaneṣu kintu [Bs. 5.39].

Sometimes foolish people question us that "You are worshiping Krṣṇa. Why you do not worship Rama?" Rama and Krṣṇa, there is no difference. But anyone has got his liking. Just like Hanuman has liking to worship Lord Ramacandra, and the gopis had the liking to worship Krṣṇa. That does not make any difference. It is like... Ye yatha maṁ prapadyante [Bg. 4.11]. Krṣṇa, the Lord, appears in different way. Sometimes the gopis... The Krṣṇa went away from the gopis, and the gopis were searching out Krṣṇa. So in some place Krṣṇa was sitting in the Viṣṇu form. So the gopis passed through that Deity, and they did not offer much respect. "Oh, He is Viṣṇu. All right, namaskara." Because they wanted to see Krṣṇa. There is no difference between Krṣṇa and Viṣṇu, but every devotee has got some inclination, love Krṣṇa. Ramadi-murtiṣu kala-niyamena tiṣṭhan [Bs. 5.39]. So therefore Krṣṇa is all-pervading in different murtis. Therefore in the Vaiṣṇava-sampradaya some of them, they worship Radha-Krṣṇa, and some of them worship Sita-Rama. And some of them worship Lakṣmi-Narayaṇa. Some of them worship Rukmiṇi-Krṣṇa. There are so many devotees. But all of them are the same, Vaiṣṇava. All of them are the... But not demigods. Viṣṇu. So chanting, bhakti-yoga means to chant Viṣṇu. Sravaṇaṁ kirtanaṁ viṣṇoḥ; [SB 7.5.23]. And Viṣṇu has got so many forms. So either you chant Hare Rama or you chant Hare Krṣṇa, it is the same. There is no difference. Sometimes they first of all place "Hare Rama, Hare Rama, Rama Rama, Hare Hare." And sometimes they place "Hare Krṣṇa, Hare Krṣṇa, Krṣṇa Krṣṇa..." There is no difference. Sometimes they say, "No, it should be Hare Rama first." Sometimes they..., "No, Hare Krṣṇa." But that is not very important, childish. Any, either you say Hare Rama or Hare Krṣṇa, the same. So this is to be done. Tivreṇa bhakti-yogena.

So bhakti-yoga begins with hearing, sravaṇam, sravaṇaṁ kirtanam. And if you have heard from the right source and if you are convinced, then automatically you will try to perform kirtana. Kirtana means glorifying. If you have attained like... Or to preach. Anyone who has listened from right person, authority, about Bhagavad-gita or Srimad-Bhagavatam, about Krṣṇa or about Rama, he would like to preach that. That is automatic, glorifying. That preaching is equal. That is called kirtana. Kirtana... Simply preaching, glorifying, or speaking about the Lord, that is also kirtana. And performing kirtana as we do here in the temple, with mrdaṅga and karatala, chanting, that is also kirtana. Sukadeva Gosvami explained the Srimad-Bhagavatam to Parikṣit Maharaja. So... And Parikṣit Maharaja simply listened to him carefully. This is sravaṇaṁ kirtanam. The Parikṣit Maharaja is hearing, and Sukadeva Gosvami is performing kirtana, describing all the glories of the Lord. That is kirtana. So sri-viṣṇoḥ; sravaṇe parikṣit, how one devotee became liberated by performing one item only. There are nine items of devotional service:

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

So Parikṣit Maharaja simply listened, sravaṇam. He did not do other things. Still, he was liberated. And Sukadeva Gosvami, he simply chanted or described the glories of the Lord. He also became liberated. Sri-viṣṇoḥ; sravaṇe parikṣid abhavad vaiyasakiḥ; kirtane. Similarly, sravaṇaṁ kirtanaṁ viṣṇoḥ; smaraṇam. Prthu, Prthu Maharaja, he was simply remembering. No, prthuḥ; pujane. And pada-sevanam. Lakṣmi-devi, She simply gave massage to the Viṣṇu's lotus feet. And Arjuna, simply he made friendship. And Hanumanji, he simply served the order of Lord Ramacandra. Dasyaṁ sakhyam atma-nivedanam. Atma-nivedanam, offering everything. Bali Maharaja, whatever he had, he gave to Vamanadeva everything. Whatever he possessed, even his body, he gave to Vamana. Sarvatma-snapane, abhavad bali... Bali Maharaja. So there are different examples.

So if you simply... At the present moment in this Kali-yuga, if you simply hear about Krṣṇa, sravaṇam, you don't require any education. You don't require to be a Ph.D. and M.S.C. God has given you the ear. You go to a person, realized soul, and hear from him. Simply hear from him. That is recommended in this age, because people are very, very fallen. They have no education. They have no inclination how to make perfect life. They do not know what is perfection of life. They think, "If I can eat sumptuously, that is perfection of life." Udaraṁ bharita. Svartham udaraṁ bharita. In this age, if one man can eat very voraciously, he thinks, "My all interest are finished." He thinks. Because people are so, I mean, hungry, that they think, "If I can get a sumptuous food, that is perfection of life." This is Kali-yuga. Kali-yuga. Svartham udaraṁ bharita. That is stated in the Srimad-Bhagavatam. One will feel that "My all interest is now fulfilled because I am voraciously eating."

So we are hearing. This is wanted. Caitanya Mahaprabhu recommended this process, that whatever condition you are, it does not matter. You simply search out a devotee and hear from him. That is recommended. Iha haya. Sthane sthitaḥ; sruti-gataṁ tanu-vaṅ-manobhiḥ;. Sthane sthitaḥ;. You, whatever you are, there is no need of change, because it is very difficult to change position. Better remain your position, but you hear about Krṣṇa. That is our movement. Krṣṇa consciousness movement is to give chance people to hear about Krṣṇa. So many ways. Then, even Krṣṇa is Ajita—nobody can conquer Him—simply by hearing, you will conquer Krṣṇa. Krṣṇa will be very, very intimate friend of you, simply by hearing. That is said also in the Srimad-Bhagavata: srṇvataṁ sva-kathaḥ; krṣṇaḥ; puṇya-sravaṇa-kirtanaḥ; [SB 1.2.17]. Srṇvatam. Srṇvatam means hearing. Krṣṇa is within everyone's heart. As soon as He sees that "This man is hearing about Me," srṇvataṁ sva-kathaḥ; krṣṇaḥ;... Krṣṇa is the subject, nominative. Srṇvatam. When He sees that a person is interested in hearing, then He takes care of him. Because that is the beginning of bhakti. Srṇvataṁ sva-kathaḥ; krṣṇaḥ; puṇya-sravaṇa-kirtanaḥ;. Even if we do not understand, if we do not understand the philosophy, what Krṣṇa says, still, if we hear, then you will be purified. You will be purified. That is the process of hari-saṅkirtana. It doesn't require anybody to understand what is this Hare Krṣṇa. But if he's simply given the chance of hearing, he becomes purified.

That is wanted, because without being purified, nobody can understand, "What is God, what is my relationship with God, who is God, what does He do, what is His name...," nothing interest.(?) Dirty things within the heart, they cannot understand, dirty things, on account of sinful life. Na maṁ duṣkrtino muḍhaḥ; prapadyante naradhamaḥ; [Bg. 7.15]. We are so much in this age engaged in sinful activities. The sinful activities are generally... The four pillars of sinful activities are illicit sex life, meat-eating, intoxication, and gambling. So this whole world is now full of all this business. There is regular gambling house, there is regulation intoxication centers, regular slaughterhouse, and regular prostitution. This is the whole world. Which are sinful life—illicit sex life, meat eating, intoxication, and gambling—that is prevalent all over the world. You will find organized by government. This is going on. And within this dangerous condition of the human society we have to push on Krṣṇa consciousness. How difficult it is! Just imagine. But still, it is going on. But so many obstacles. So many obstacles. But we do not care for these obstacles. We must push on. This is our determination. Therefore it is called tivreṇa bhakti-yogena. Tivreṇa. There may be so many obstacles, but you must push on your movement. Tivreṇa bhakti-yogena. That is our duty.

Thank you very