Harikesa: "The glory of the Lord is always worth singing, for His glories enhance the glories of His devotees. One should therefore meditate upon the Supreme Personality of Godhead and upon His devotees. One should meditate on the eternal form of the Lord until the mind becomes fixed."

Prabhupada:

kirtanya-tirtha-yasasaṁ
puṇya-sloka-yasaskaram
dhyayed devaṁ samagraṅgaṁ
yavan na cyavate manaḥ;
[SB 3.28.18]

This is called meditation. Yavan, so long the mind is disturbed and deviates from our subject of meditation, one should practice this kirtana. Kirtaniyaḥ; sada hariḥ; [Cc. Adi 17.31]. Caitanya Mahaprabhu advises that the devotee should chant always, twenty-four hours, kirtanya: "It is worth singing." It is worth singing, why? Puṇya slokasya, puṇya slokasya. Puṇya sloka yasaskaram. Even if you do not fix up your mind... Kirtana means fix up your mind, but even if you do not fix up your mind, then you are still gainer. The more you glorify the Lord, you become pious simply by kirtana. It is not necessary that you understand, but if you go on chanting Hare Krṣṇa maha-mantra, then you become pious. Puṇya-sloka. Krṣṇa's another name is Puṇya-sloka, Uttama-sloka. Simply by chanting "Krṣṇa," you become pious.

So dhyayed devaṁ samagraṅgam. The dhyana, the meditation, should begin from the lotus feet. As soon as you begin kirtana, first of all concentrate your mind on the lotus feet, not all of a sudden jump over the face. Be practiced to think over the lotus feet, then still higher, the knees, then the thighs, then the belly, then the chest. In this way, at last go to the face. This is the process. It is described in the Second Canto. The process is how to think of Krṣṇa. Man-mana bhava mad-bhaktaḥ;. This is meditation. So this... By kirtana it becomes very easy. If you chant Hare Krṣṇa maha-mantra twenty-four hours like Haridasa Ṭhakura... That is not possible. So as much as possible... Tirtha-yasasa. Kirtana, this is also kirtana. We are talking about Krṣṇa, reading about Krṣṇa, reading Krṣṇa's instruction in the Bhagavad-gita or reading Krṣṇa's glories in the Srimad-Bhagavatam. They are all kirtana. It is not that simply when we sing with musical instruments, that is kirtana. No. Anything you talk about Krṣṇa, that is kirtan.

Kirtaniyaḥ; sada hariḥ; [Cc. Adi 17.31] means that... Vacaṁsi vaikuṇṭha-guṇanuvarṇane. This is the character of Maharaja Ambariṣa, that whenever he would talk, he would talk about Krṣṇa. This is kirtana. He won't talk anything else. Sa vai manaḥ; krṣṇa-padaravindayoḥ; [SB 9.4.18]. Whenever he will think, he will think of Krṣṇa—His lotus feet, His body, His hands, His flute. This is meditation. Meditation means that... Trance means when your mind is so fixed up on Krṣṇa or Viṣṇu that not for a second your mind is deviated from the Krṣṇa's form. That is called trance. Not artificially. You can practice it. If you see Krṣṇa daily in the temple, if you worship, you offer your obeisances—man-mana bhava mad-bhakto mad-yaji maṁ namaskuru [Bg. 18.65]—naturally you will think of Krṣṇa twenty-four hours, and that will make you more pious, because without being pious, nobody can think of Krṣṇa. Yeṣaṁ anta-gataṁ papam. Pious means there is no reaction of sinful life. It is all squared up. That you can do at any moment. Krṣṇa takes charge. Krṣṇa says, buddhiḥ; sarva-papebhyo mokṣayiṣyami. He can do that. He can nullify the destiny. Karmṇnirdahati kintu ca bhakti-bhajaṁ. Everyone is bound up by the laws of karma. Yas tv indragopam athavendram aho sva-karma-bandhanurupa-phala-bhajanam atanoti [Bs. 5.54]. Everyone, beginning from that small microbe, indragopa, and up to the king of heaven—his name is also Indra. So from this Indra to that Indra, all different types of living entities, they are suffering, not enjoying; suffering the resultant action of their past sinful life. This is material existence. Everyone is suffering, but maya is so kind that he (she) misleads the sufferer to understand the suffering is enjoying. This is maya. Actually everyone is suffering, but he is misled to think that he is enjoying.

So if we keep ourself always in contact with Krṣṇa, then we become pious more and more, and as soon as our sinful reaction of life is counteracted by these pious activities, we begin to understand Krṣṇa. Yeṣaṁ tv anta-gataṁ papam. Without being sinless, nobody can understand Krṣṇa. So this process should be continued. Kirtanya-tirtha-yasasaṁ puṇya-sloka-yasaskaram dhyayed devam. Devam. Devam means the Supreme Lord. Samagrangam. So if He has no form, how you can think of His whole body, samagra? Samagra means the whole; aṅgam means body. Samagraṅgam. So if He has no body, if He is formless, if He is nirakara, then where is the question of aṅgam? He has aṅgam, samagraṅgam, but He hasn't got a form like us. That is the meaning. When in the sastra it is said that God has no form, it means that He has no material form. He has form; otherwise how can I think of His form? This Krṣṇa's form is not like us. Just like if you take my statue or any other statue and if you pray or if you offer food, that does not go actually to the person. But Krṣṇa's His aṅga, His form, is nondifferent from Krṣṇa. Foolish people may say that "These men, they are offering food to a marble statue. Everyone knows." No. It is not the fact. The fact is Krṣṇa is omnipotent. He can accept your service, becoming a marble statue. Because I cannot see Krṣṇa by my present eyes, therefore He has appeared before you just like a marble statue. But He is not marble statue. We must know that. If you think, "Here is marble statue, and if I commit some offense, who is going to see?" this is wrong conclusion. He is, Krṣṇa, personally present here in a form which we can see. It is His mercy. It is called arca-vigraha. Krṣṇa is everything. This marble is also Krṣṇa's energy. Bhumir apo'nalo vayuḥ; [Bg. 7.4]. So He can accept your service from any of His energy. The marble is also His energy, the water is also His energy, the air is also His energy—everything. Without Krṣṇa nothing can exist. So He is omniscient, all-powerful. He can accept your service through His energy. This is arca-vigraha. Samagraṅgam.

So Krṣṇa has got form, aṅgam, but His aṅga is different. Sac-cid-ananda-vigraha [Bs. 5.1]. His aṅga is sac-cid-ananda, not like...Ananda-cinmaya-rasa pratibhavitabhis tabhir ya eva nija-rupataya kalabhiḥ; [Bs. 5.37]. Krṣṇa and His expansion-ananda-cinmaya. Just like Krṣṇa is in the rasa dance. These gopis are also expansion of His energy. And you will find, therefore, with each and every gopi, Krṣṇa is there. That is another expansion. So we should not take Krṣṇa's dancing like our ball dance. No, that is mistake. If we understand Krṣṇa's dancing, then we become liberated. It is said in the Srimad-Bhagavatam that instead of reading some books of this ball dance, if you read about Krṣṇa's dancing, then what will be the result? The result will be hrd-roga-kamam apahinoty asv acireṇa dhiraḥ;. Everyone, we have got these lusty desires, but if actually one is advanced and he hears from a realized person what is the meaning of Krṣṇa's rasa dance, then the result will be hrd-roga-kamam. We have got a heart disease. Heart disease means lusty desire. Hrd-roga-kamam apahinoti: "It becomes vanquished." If one actually hears Krṣṇa's rasa-lila, then no more material lusty desires, this is the result.

But unless we are so advanced spiritually, we should not indulge in hearing about rasa-lila. Then we shall commit offense. We shall think that "Krṣṇa is dancing like us." How He, Krṣṇa is dancing? Krṣṇa is dancing with each and every gopi. Can you do that? Then how you can say that "Krṣṇa is dancing like us"? If you see the picture, you will find that each and every... Every gopi is thinking that "Krṣṇa is dancing with me." How it is possible? If you dance with imitation... There are many rascals. They imitate that, that "I am Krṣṇa, and I can dance also like that." No. It is ananda-cinmaya-rasa-pratibhavitabhiḥ; [Bs. 5.37]. This manifestation, demonstration, is not of this material world. Ananda-cinmaya-rasa. When Krṣṇa was dancing, all the gopis, they left their material body by the side of the husband, but they went to dance. That is spiritual body. That is not material body. So don't indulge in such a way, that "Krṣṇa's dancing and our dancing is the same." Then you will be mistaken. That will be offense.

So we have to become advanced in spiritual understanding. And people, the so-called artists, they indulge in Krṣṇa's pictures, His dealings with the gopis. That is not very good. That is misleading. People may think, and actually that happens. If without being mature, without being advanced in spiritual consciousness, if one tries to understand or see Krṣṇa-lila with the gopis, then he will be misled. Therefore Caitanya Mahaprabhu, you will find, rigidly He discussed this Krṣṇa-lila with very confidential devotee, Ramananda Raya, not with others. He never discussed with Sarvabhauma Bhaṭṭacarya or Prakasananda Sarasvati. He discussed on philosophy of Mayavada, but not on Krṣṇa-lila. Krṣṇa-lila He discussed with Ramananda Raya, most confidential devotee. And to understand Krṣṇa, Vyasadeva has devoted nine chapter, nine cantos. And then, from Tenth Canto, he begins Krṣṇa-lila.

So Krṣṇa-lila is the face of Krṣṇa, smiling of Krṣṇa. So here we have to practice to see the different parts of the body gradually from down. We first of all see His lotus feet, then gradually... So that is described. The two feet, they are called the first chapter, in the First Canto, Second Canto. In this way we must go. Everything is very scientifically arranged. If we take it in chronologically, according to the instruction of the sastra, then it will be very easy. Otherwise,

manuṣyaṇaṁ sahasreṣu
kascid yatati siddhaye
yatatam api siddhanaṁ
kascid vetti mam (tattvataḥ;)
[Bg. 7.3]

We should understand tattvataḥ;. That tattvataḥ; means... Bhaktya mam abhijanati yavan yas casmi tattvataḥ; [Bg. 18.55]. Again tattvataḥ;. Only through devotional service.

So devotion What is devotional service? Sravanaṁ kirtanaṁ viṣṇoḥ; smaraṇam pada-seva... [SB 7.5.23]. We have to follow these nine principles of devotional service, especially this sravanam, kirtanam and arcanam, arcanam, worshiping the Deity, and sravanaṁ kirtanam. Even if you follow one, that is sufficient, but there are nine different processes. As far as possible, we shall execute everything, and, at least, sravanaṁ kirtanaṁ viṣṇoḥ; smaraṇam pada-sevanam, arcanam. Arcana is very important. For kaniṣṭha-adhikari, devotee in the lower stage, arcana is very, very important. Although the devotee in the higher stage, he also offers worship, but Krṣṇa is everywhere. For a neophyte devotee Just like some people say that "Why you should go to the temple? Krṣṇa is everywhere." Who was asking that question? "Krṣṇa cannot be served..." Here, last night. I think those girls, svarṇa(?) girls. Krṣṇa is everywhere, that is a fact, but that is for the paramhaṁsa, one who is very very advanced. For the kaniṣṭha-adhikari, he cannot He, like parrot, he can say, "Krṣṇa is everywhere." He must be educated, "Here is Krṣṇa in the temple." Otherwise it is simply blaspheme, that "Krṣṇa is everywhere." That's a fact, but where is your realization? Krṣṇa is within your heart. Have you got that realization? Isvaraḥ; sarva-bhutanaṁ hrd-dese 'rjuna tiṣṭhati [Bg. 18.61]. Have you got that realization, that Krṣṇa is within your heart? Can you talk with Krṣṇa? He says, Krṣṇa says, "I talk." Buddhi yogaṁ-dadami tam. Krṣṇa gives intelligence. Krṣṇa is giving, but have you got that realization?

So these are all facts, that Krṣṇa is everywhere, Krṣṇa is within your heart, Krṣṇa is within the atom. Aṇḍantara stha-paramaṇu-cayantara-tham. That's a fact, but where is your realization? Therefore you have to begin realization by arcana. That is very essential. Then more you become expert in arcana, ye yatha mam prapadyante [Bg. 4.11], the more you become realized, then more you become advanced. So therefore, for kaniṣṭha-adhikari, he has to raise himself.

arcayam eva haraye
yaḥ; pujaṁ sraddhayehate
na tad-bhakteṣu canyeṣu
sa bhaktaḥ; prakrtaḥ; smrtaḥ;

By executing this arca-vigraha, arcanam, gradually you advance. But if you simply remain in the arcana-viddhi or arcana process, and you cannot understand who is a bhakta and what to do with others... That is also a bhakta's duty, not that simply we shall remain engaged in arcana. We must know how to respect devotee, how to do some service to others also. That is madhyama-adhikari. Simply if you become satisfied, that "Now I am initiated and I am offering arcana. I have become perfect," no, the perfection is still awaiting. You have to understand who is a devotee. You have to understand how to give service to the innocent. If you do not know that, then if you simply become packed up by arca-vigraha-seva, arcana, then you will remain in the material platform. Na tad-bhakteṣu canyeṣu sa bhaktaḥ; prakrtaḥ; smrtaḥ;. Prakrtaḥ; means material. He is trying to go to the spiritual platform, but if he simply remains in the arcana and does not preach, this is na tad-bhakteṣu canyeṣu. Anyeṣu. Anyeṣu means those who are innocent. That is madhyama-adhikari, middle stage.

isvare tad-adhineṣu
baliseṣu dviṣatsu ca
prema-maitri-krpopekṣa
yaḥ; karoti sa madhyamaḥ;

Isvara. Then, by arca-vigraha worship, by sravana-kirtana, by making your properly advanced you will understand what is the position of Krṣṇa, isvara. And isvare tad-adhineṣu. And adhina. Adhina means those who are working for Krṣṇa. They are called tad-adhina. Adhina means subordinate.

So every devotee is subordinate. Nobody is equal to Krṣṇa. If we do that, then it is mistake. Devotee... A devotee never says. Dasa. Dasa means servant. Servant is always the subordinate. Therefore Vaiṣṇava says "dasa." He never says "master." Vaiṣṇava, dasa, subordinate, tad-adhina, under the..., under Krṣṇa. Nobody can be superior to Krṣṇa or equal to Krṣṇa. That is mistake. These Mayavadi philosophers, they think, "Now I have become equal to Krṣṇa. I am also Krṣṇa." That is rascaldom. Krṣṇa, God, is never equal to anyone. Asamaurdhva. Asama means "not equal," and urdha, "always the top." Asamaurdhva. That is described in the Bhagavad... So we should remain tad-adhina, always under Krṣṇa. That is our perfection. If we remain just like in Western countries—they rebel. If a woman is advised to remain under the control of the husband, that is insult to them. They cannot tolerate it. But actually we see in India that a wife who remains under the guidance of the husband, she is happy. That's a practical fact. That is a practical fact. And therefore in the Manu-saṁhita it is advised, na striyam svatantram arhati. Women should be always protected. That is... Protection does not mean negligence, no. Protection means to give him (her) all facilities. That is protection. Just like father gives protection to the chil... That does not mean neglecting. Similarly, a woman should be protected. It is not that neglecting. They misunderstand. In the Western countries maybe there is misbehavior, but actually we have seen, still going on in India, the woman is... That is the ideal given by Lord Ramacandra, how woman is given protection by the husband. Sitadevi was kidnapped. Ramacandra is the Supreme Lord. He could have married many thousands of Sita, but as the dutiful husband, to rescue one wife He killed the whole family of Ravaṇa. This is protection. He killed the whole family of him. He became... This is. So woman requires protection, and the husband is responsible to give protection, the father is responsible to give protection, and the elderly children, they are responsible to give protection.

So we are prakrti. Prakrti puruṣa. So Krṣṇa is the puruṣa. He is the protector of all living entities. Yesterday, bhrtyanugraha-kataram. Just like a father is always anxious to see his children are well protected, similarly, Krṣṇa is also always anxious to give protection to His subordinates. But if the subordinate denounce Krṣṇa, "I don't want Your protection," then suffer your karma. That you are doing. Those who are in the material world, they are suffering. Why? They have given up the protection of Krṣṇa. They are thinking that "We can protect ourself. What is the use of Krṣṇa?" So this is called dharmasya glaniḥ;. This is deviation from the natural way of life, when you give up the protection. So our Krṣṇa consciousness movement is: again go back to that protection, go back to home, back to Godhead.

Thank you very much.

Devotees: All glories to Srila Prabhupada. [break]

Prabhupada: ...pariprasnena. To understand the subject matter submissively, to question, is one of the paraphernalia.

tad viddhi praṇipatena
pariprasnena sevaya
upadekṣyanti tad jñanaṁ
jñaninas tattva-darsinaḥ;
[Bg. 4.34]

Devotee (1): You said that if we made a marble image of you and offered food to it, you would not accept it. So...

Prabhupada: Hm?

Brahmananda: In your lecture you said that someone who offers food to a statue of yourself...

Prabhupada: He is not statue, but people think statue. He is Krṣṇa Himself. But because we cannot see Krṣṇa at the present moment, therefore He appears like a statue.

Brahmananda: His question... You stated that a statue of yourself is not the same as you, and yet in some of our temples, such as Vrndavana, the murti of Your Divine Grace has been installed and they are offering prasadam. So is it the same, that the prasadam is accepted by the guru?

Prabhupada: Yes. Sakṣad-dharitvena samasta-sastraiḥ;. Guru is nondifferent from Krṣṇa. That is accepted by all the sastra. Sakṣad-dharitvena samasta sastraiḥ;. Sakṣad-dharitvena samasta-sastrair uktaḥ;: ** "It is said," tatha bhavyata eva sadbhiḥ;, "and those who are advanced devotees, they accept it like that." Kintu prabhor yaḥ; priya eva tasya: "But the guru's position is the most confidential servant." So guru is the servant God, and Krṣṇa is the master God. Both of them are God, servant God and master God. Guru krṣṇa krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. So we have to serve both the servant and the master. Through the servant, we go to the master. Any other question? Chant Hare Krṣṇa. (end)

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