Prabhupada:

mahat-sevaṁ dvaram ahur vimuktes
tamo-dvaraṁ yoṣitaṁ saṅgi-saṅgam
[SB 5.5.2]

For two days we have explained mahat-sevaṁ dvaram ahur vimukteḥ;. People have forgotten at the present moment what is the meaning of mukti. They do not know practically. Mukti means the..., to get out of the clutches of the stringent material laws. That is called mukti. We are at the present moment conditioned, so many conditions. So mukti means to live without condition. That is called mukti. The mukti definition is given in the Srimad-Bhagavatam: muktir sva-rupeṇa vyavasthitiḥ;, muktir hitvanyatha rupaṁ sva-rupeṇa vyavasthitiḥ;. This is called mukti. We are not in the svarupa. Svarupa means spiritual form. That is called svarupa. At the present moment, our material conditional body, that is not svarupa. Last night I tried to explain, svarupa means sac-cit-ananda-rupa. That is svarupa, eternal, blissful life of knowledge. This is not svarupa. This body is not eternal, neither it is blissful. It is full of miseries and without any knowledge. So this is not svarupa. Svarupa means eternal life, blissful life, and full of knowledge. That is called svarupa.

So we do not know that we are now living conditional life, virupa, which is not my svarupa. This is the science that svarupa can be perceived, can be realized. That is described in the Srimad Bhagavad-gita: brahma-bhuta. Brahma-bhuta [SB 4.30.20], spiritual realization, that is also not svarupa. That is the beginning of self-realization.

brahma-bhutaḥ; prasannatma
na socati na kaṅkṣati
samaḥ; sarveṣu bhuteṣu
mad-bhaktiṁ labhate param
[Bg. 18.54]

That is svarupa. After Brahman realization, when one is perfectly free from all material anxieties, that is beginning of svarupa. And then the conception of equality, samaḥ; sarveṣu bhuteṣu, paṇḍitaḥ; sama-darsinaḥ; [Bg. 5.18]. Those who are learned, they have no such distinction that "I am Indian," "You are American," "You are Bengali," "I am Andhra," and this... No. This is all virupa, all virupa. Sarvopadhi-vinirmuktam [Cc. Madhya 19.170]. We have several times explained, we have to be free from all these designation. That is svarupa, designationless.

But we are now busy with designation and fighting. That means we are not yet completely educated. Krṣṇa also chastised Arjuna in the beginning, (sic:) asatyam anvasocas tvam prajña-vadaṁs ca bhaṣase, "You are talking like a very learned scholar, but you are lamenting only the body, bodily concept of life." Gatasun agatasuṁs ca nanusocanti paṇḍitaḥ; [Bg. 2.11]. "So far the body is concerned, either it is dead or alive, a learned man does not care for it." That is svarupa. Now we are simply concerned with this body; therefore we are missing our svarupa, therefore missing mukti. I have already explained, mukti means to be situated in his own original, spiritual life. That is called svarupa. Svarupanu bhuti (?). Svarupa. There is, I think there is the word used in Bhagavad-gita that all the persons assembled in the Battlefield of Kurukṣetra, after death they attained svarupa. Means liberated, all liberated and situated in spiritual life because they gave up their life in the presence of Krṣṇa. While dying they saw Krṣṇa. Therefore all of them after death attained svarupa. So the mukti means sva-rupena vyavasthitiḥ; mukti hitva anyatha rupam sva-rupena vyavasthitiḥ;. This is the meaning of mukti. So if we want that mukti, liberation, no more conditioned by the material nature, unconditional life, sa-guṇan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. That is svarupa.

So virupa means under the control of the three modes of material nature, sattva-guṇa, raja-guṇa, tamo-guṇa. Of course, in the material world the quality of brahmaṇa, satya, sama, dama, titikṣa, arjava, jñanaṁ vijñanam astikyaṁ brahma-karma svabhava-jam [Bg. 18.42], this is the first-class quality within this material world. But that is also not svarupa. That is also not svarupa. One may become the topmost person within human society by acquiring brahminical qualification, but that is also not svarupa. Real svarupa is above that brahminical qualification. That is Vaiṣṇava. Vaiṣṇava qualification means completely dedicated to the service of Krṣṇa. Sarvopadhi vinirmuktam [Cc. Madhya 19.170]. Even if I consider myself that I am a learned brahmaṇa, that is also misconception. That is also not svarupa. When one understands that "I am not brahmaṇa, not kṣatriya, not vaisya, not sudra, nor American, nor Indian, nor this, nor that; simply I am spiritual part and parcel of Krṣṇa, and my only business is to serve Krṣṇa." Anukulyena krṣṇanu-silanam bhaktir uttama [Cc. Madhya 19.167], that is first-class life. Anukulyena krṣṇanu-silanam. Not pratikulyena. Pratikulyena means against the will of Krṣṇa. That is pratikula. Bhakti means anukula. Just like Kamsa. He was also Krṣṇa conscious. He was always thinking of Krṣṇa: "Whether Krṣṇa is born? I have to kill Him. Whether this or that..." He was thinking of Krṣṇa. But pratikulyena, not anukulyena. One Krṣṇa consciousness is always making plan how to spread Krṣṇa consciousness, and another Krṣṇa cons..., how to kill Krṣṇa.

So that to... Krṣṇa consciousness to kill Krṣṇa, that is not bhakti. Krṣṇa consciousness, how to serve Krṣṇa, how to spread Krṣṇa's glories all over the world, how to make the people Krṣṇa conscious, this Krṣṇa consciousness is anukula. Anukulyena krṣṇa..., cultivation of Krṣṇa knowledge, that is required. And when one is fully situated in that Krṣṇa consciousness, that is called mukti. Mukti does not mean "Now I've got two hands; I will have four hands," like that. No. Mukti means change of consciousness. At this time, the present moment, every one of us, we are thinking that "I am this body. This family is my kinsmen," yasyatma buddhiḥ; kunape tri-dhatuke sva-dhiḥ; kalatradiṣu bhauma-ijya-dhiḥ; [SB 10.84.13]. "This is my country. I have to worship it. I have to develop." All these consciousness is just the opposite number of Krṣṇa consciousness, when we shall always think of Krṣṇa, satataṁ cintayanto mam: always thinking of Krṣṇa, how to spread Krṣṇa's glories. How it is possible to adopt the means and ways and plans and always thinking. Just like Sri Caitanya Mahaprabhu did and all the acaryas, the Gosvamis. We have to follow mahajano yena gataḥ; sa panthaḥ; [Cc. Madhya 17.186].

That mahajana yena gataḥ; sa panthaḥ; is situat..., explained here, mahat-seva, mahat-seva. Mahajana..., to follow the mahajana means to serve their mission.

sri-caitanya-mano 'bhiṣṭaṁ
sthapitaṁ yena bhu-tale
svayaṁ rupaḥ; kada mahyaṁ
dadati sva-padantikam

[When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?]

We Gauḍiya Vaiṣṇava, we are known as rupanuga. Rupanuga means the followers of Rupa Gosvami. So why we should become followers of Rupa Gosvami? Because sri-caitanya-mano 'bhiṣṭaṁ sthapitaṁ yena bhu-tale. He wanted to establish the mission of Sri Caitanya Mahaprabhu. Mano 'bhiṣṭam. Sri Caitanya, mano 'bhiṣṭam, Sri Caitanya Mahaprabhu, the same thing. This is called disciplic succession. Krṣṇa wanted that "Everyone be surrendered to Me." He personally therefore comes and He speaks Bhagavad-gita aiming at Arjuna, who was perplexed in the Battlefield of Kurukṣetra, and He explained karma, jñana, yoga, so many things. But ultimately, He assured Arjuna, "My dear Arjuna, you are very dear friend to Me; therefore I am speaking to you the real purpose of life, sarva-dharman parityajya mam ekaṁ saraṇaṁ... [Bg. 18.66]. This is the real purpose of life." So Krṣṇa wanted that people should take shelter of His lotus feet, sarva-dharman parityajya. But people misunderstood Him. Therefore Krṣṇa came as a devotee, Sri Caitanya Mahaprabhu. Rupa Gosvami could understand that. Therefore he offered his first prayer to Sri Caitanya Mahaprabhu, namo maha vadanyaya krṣṇa-prema-pradaya te [Cc. Madhya 19.53]. "Sri Caitanya Mahaprabhu, You are the most munificent incarnation because You are not only giving the knowledge of Krṣṇa, but You are giving the process how to love Him." Krṣṇa-prema-pradaya te. So "You are Krṣṇa, krṣṇaya. I offer my humble obeisances to You, krṣṇaya, now appeared as krṣṇa-caitanya-namine, You have now appeared as Krṣṇa Caitanya."

So Krṣṇa personally appeared as devotee to reestablish the mission of Krṣṇa. Krṣṇa wanted sarva-dharman parityajya [Bg. 18.66], and Caitanya Mahaprabhu preached Krṣṇa consciousness, krṣṇa-varṇaṁ tviṣa akrṣṇa. This is a statement in the Srimad-Bhagavatam. The real identification of Sri Caitanya Mahaprabhu. That is in this age there was talk between Nimi Maharaja and Navayogendra. So what is the duty of the people of Kali-yuga to worship the Supreme? In that connection, Karabhajana Muni, he said,

krṣṇa-varṇaṁ tviṣakrṣṇaṁ
saṅgopaṅgastra-parṣadam
yajñaiḥ; saṅkirtana-prayair
yajanti hi su-medhasaḥ;
[SB 11.5.32]

This is the method of worship. What is that? That Supreme Personality of Godhead who is always chanting Hare Krṣṇa mantra. Krṣṇa varṇayati, krṣṇa varṇa tviṣa akrṣṇam. But His bodily complexion is not krṣṇa, not blackish, but yellowish, tviṣa. Tviṣa means by the complexion, akrṣṇa, not Krṣṇa. And another symptom, saṅgopaṅgastra-parṣadam. He's associated with His most confidential devotees and expansions. Therefore we chant

sri-krṣṇa-caitanya prabhu nityananda
sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda

[I offer my obeisances to Sri Krṣṇa Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasa and all others in the line of devotion.]

This is saṅgopaṅgastra-parṣadam. This form of the Lord, yajñaiḥ; saṅkirtanaiḥ;, He's worshiped not by ritualistic ceremony, which is very expensive or performance of yajña. That is not possible in this age because there is no yajnic brahmaṇa at the present moment.

So this baivik-yajña (?) is permitted in the..., prohibited in this Kali-yuga because they are not properly performed. It is not possible. Just like our Sriman Pittieji was searching after a brahmaṇa to recite the Ramayaṇa, Sundarakanda. He's not getting a proper brahmaṇa. That is the difficulty. How you can perform yajña? There is no yajnic brahmaṇa at the present moment. Therefore the yajña to be performed at this moment in this Kali-yuga is yajñaiḥ; saṅkirtana-prayaiḥ; yajanti hi su-medhasaḥ;. Su-medhasaḥ; means with good brain substance. Those who have no brain substance, they are called alpa-medhasaḥ;. That is also stated in the Bhagavad-gita, tad bhavati alpa-medhasaḥ;. Alpa-medhasaḥ; means there is no brain substance—filled up with cow dung. So one should be su-medhasaḥ;. Su-medhasaḥ;, nice brain substance. So those who are su-medhasaḥ; means with good brain substance, they perform yajñair saṅkirtanair by saṅkirtana yajña, Hare Krṣṇa. Just see the effect of Hare Krṣṇa mantra. This yajña being performed all over the world. How quickly they are capturing Krṣṇa consciousness. Just see the effect practically. Therefore those who are intelligent, having good brain substance, they should perform yajña saṅkirtana, yajñaiḥ;..., and worship Lord Caitanya.

sri-krṣṇa-caitanya prabhu nityananda
sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda

[I offer my obeisances to Sri Krṣṇa Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasa and all others in the line of devotion.]

So these ideas can be had only if we follow the mahajana. Mahajana means that, Srila Rupa Gosvami, he understood Sri Caitanya Mahaprabhu. About Rupa Gosvami it is said... What is that? Vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau. Kirtana... Uh?

Devotees: Krṣṇotkirtana.

Prabhupada:

krṣṇotkirtana-gana-nartana-parau premamrtambho-nidhi
dhiradhira-jana-priyau priya-karau nirmatsarau pujitau
sri-caitanya-krpa-bharau bhuvi bhuvo bharavahantarakau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

This is the... The six Gosvamis of Vrndavana, they lived in Vrndavana by the order... The present Vrndavana, holy place, was made by Rupa Gosvami and Sanatana Gosvami. These two brothers, they were ministers in the government of Nawab Hussain Shah. Practically they became Muhammadans; their name were changed. Because in those days the brahmaṇa community was very strict. Any brahmaṇa accepting service, he'll be immediately excommunicated: "No, you are not brahmaṇa." Brahmaṇa's business is not to serve others. Brahma-karma svabhava-jam. They should remain... Everyone was independent. Brahmaṇa independent, kṣatriya independent, vaisya independent. Simply sudra's dependent. So in those days, five hundred years ago, these two brothers were born of a very high class brahmaṇa. They were learned scholar, but because they accepted the service of Nawab, they were excommunicated. So practically they become Muhammadans. Their names were changed: Dabira Khasa, Sakara Mallika. But Sri Caitanya Mahaprabhu made them gosvami. This is Sri Caitanya Mahaprabhu. They were rejected by the brahmaṇa community, and Sri Caitanya Mahaprabhu made them Sanatana Gosvami, Rupa Gosvami. The gosvami is not a caste title. Gosvami means who has control over the senses. Go means senses and svami means master. Those who are servant of the senses, they cannot become gosvami. That is not gosvami. Servant of senses, that is go-dasa, not gosvami. So the Gosvami... Vande rupa-sanatanau raghu-yugau, the six Gosvamis, six Gosvamis, and if we follow their footprints, rupanuga-varaya te, then he also becomes gosvami. This is the process.

Therefore anywhere you go, it is required, mahat-seva. .vs

bahunaṁ janmanam ante
jñanavan maṁ prapadyate
vasudevaḥ; sarvam iti
sa mahatma sudurlabhaḥ;
[Bg. 7.19]

This is mahatma, one who has fully surrendered to the lotus feet of Krṣṇa after mature experience and wisdom, bahunaṁ janmanam ante. Many, many births we may go on philosophizing Brahman, neti, neti. But after many, many births, this is jñanavan. The jñanis, they are after Brahman realization. So Krṣṇa says, bahunaṁ janmanam ante jñanavan maṁ prapadyate [Bg. 7.19]. "After many, many births of this Brahman realization or Paramatma realization, one may come to the platform of realizing the Supreme Personality of Godhead." Who is that Supreme Per...? Vasudeva, the son of Vasudeva, Krṣṇa. Vasudeva. Oṁ namo bhagavate vasudevaya. Vasudevaḥ; sarvam iti sa mahatma su-durlabhaḥ; [Bg. 7.19]. That is mahatma. One who knows vasudeva sarvam iti, that mahatma is required. And if we can serve such mahatma, then our path of liberation, mukti, will be open. That is stated here. mahat-sevaṁ dvaram ahur vimukteḥ; [SB 5.5.2]. And the other way. One path to mukti, another path is bondage. Two things are there: bondage and mukti. Andha yathandair upaniyamanas te'pisa-tantryam uru-damni baddhaḥ;. Baddha means bound up. We are, in our material condition of life, we are bound up tight, hands and legs are bound up. We cannot do anything independently. It is not possible. That we must know. People are declaring independence. That is not possible. That is our foolishness. Baddhaḥ;, uru-damni baddhaḥ;, just like uru means this waste. If you are bound up by rope just like thieves are carried, handcuffed and bound up on the waist, what you can do? So we are uru-damni baddhaḥ;. Uru means very strong, and damni means rope, baddhaḥ;. Just like the bulls are bound up in the nostril and the driver is moving like this, immediately he has to move this way, immediately. Although he's very strong bull, but uru-damni baddhaḥ;.

So therefore maya's name is guṇamayi. Guṇa, guṇa means also rope, guṇa. Guṇamayi, tri-guṇa-mayi, three ropes you bound together become very strong. Similarly, this maya, the stringent laws of material nature, prakrti, is very, very strong. You cannot declare independence. That is not possible. If you really want independence, then you mahat-sevaṁ dvaram ahur vimuktes. Then you have to take shelter of mahajana, mahat-seva. That is the instruction of Bhagavad-gita, that tad viddhi praṇipatena [Bg. 4.34]. First thing is that this... Mukti means you have to become surrendered either to Krṣṇa or Krṣṇa's representative. Otherwise there is no question of mukti. And if you do not do this, if you think that eat, drink, be merry and enjoy life, that is called yoṣi saṅga, yoṣitaṁ saṅgi-saṅgam. What is that? Tamo-dvaram. That means you are making progress towards darkness, tamo-dvaram, hellish condition of life.

na te viduḥ; svartha-gatiṁ hi viṣṇuṁ
durasaya ye bahir-artha maninaḥ;
[SB 7.5.31]

matir na krṣṇe parataḥ; svato va
mitho 'bhipadyeta grha-vratanam
adanta-gobhir visataṁ tamisraṁ
punaḥ; punas carvita-carvaṇanam
[SB 7.5.30]

These are the instructions Prahlada Maharaja gave. He wanted to teach his father, atheist father. So his father inquired, "Prahlada, how you have developed this Krṣṇa consciousness?" So Prahlada began to smile and said to his father, matir na krṣṇe parataḥ; svato va. He did not address his father "My dear father." He used to address him as "the best of the asuras," asura-varya. Tat sadhu manye 'sura-varya. So he said, "My dear father," matir na krṣṇe parataḥ; svato va, "to become Krṣṇa conscious is not so easy." Parataḥ; svato va, "Even if you hear instruction from others or if you speculate yourself, it is not possible." Matir na krṣṇe parataḥ; svato va mitho 'bhi,"or making by assembly, conference." Why? Na grha-vratanam. "If you have this intention, that 'I shall live in this material world. I shall become happy in this material world,' then there is no question of becoming advanced in Krṣṇa consciousness." Matir na krṣṇe parataḥ; svato va mitho 'bhipadyeta grha-vratanam. Why they are so much attached? Adanta-gobhiḥ;, because they are not gosvamis. Adanta. Adanta means uncontrolled, go means senses. They have given freedom to the senses: "Whatever you like, you do." So the result is that if you let loose your horses—"Whatever you like, you can do"—then it will go and cause you to fall down in a ditch, adanta-gobhiḥ;. Similarly, if we give freedom to the senses, adanta-gobhir visataṁ tamisram, we go to the darkest region of hellish condition of life. And what is that? Punaḥ; punas carvita-carvaṇanam [SB 7.5.30], again and again the same disease: birth, death, old age and disease. Punaḥ; punas carvita-carvaṇanam [SB 7.5.30], this life or that life, the birth, death, old age, disease will continue.

So if you have got determination that "We shall continue this life of birth, death, old age and disease and let loose our senses, do whatever you like," then there is no question of liberation. There is no lib... Therefore it is said, tamo-dvaram yoṣitaṁ saṅgi-saṅgam. Yoṣitaṁ saṅgi-saṅgam, yoṣit means woman, generally. Woman is supposed to be the representative of maya. So either you directly keep relation or you keep relation with persons who are very much fond of yoṣit, in both ways you have to go directly to the darkest region of hellish conditions. Tamo-dvaram. Therefore our Vedic civilization is... The first teaching is brahmacari. First teaching, how to become brahmacari. There are many saintly persons, they are akhanda brahmacari, or avala (?) brahmacari. They avoid. It is not only for men; it is meant for woman also, because here we are dressed like men and women. Otherwise the mentality is manly, to enjoy, puruṣa. Puruṣa means who wants to enjoy, and yoṣit means enjoy. So our relationship in this material world, that either in the dress of woman or man, the mentality is puruṣa, how to enjoy. The mentality is puruṣa.

So when we give up this mentality, enjoyer... Because we are not actually enjoyer. Enjoyer is Krṣṇa. Krṣṇa says,

bhoktaraṁ yajña-tapasaṁ
sarva-loka-mahesvaram
suhrdaṁ sarva-bhutanaṁ
jñatva maṁ (santim rcchati)
[Bg. 5.29]

And in the Bhagava... Arjuna also addresses Krṣṇa, paraṁ brahma paraṁ dhama pavitraṁ paramaṁ bhavan, puruṣaṁ sasvatam [Bg. 10.12]. You are the only puruṣa, sasvata. So we are simply thinking of becoming puruṣa, enjoyer. But we are not puruṣa. We are all prakrti. It is described in the Bhagavad-gita, the jiva-bhuta. Apareyam itas tu viddhi me prakrtiṁ param. Prakrti, another prakrti is there. This material prakrti, bhumir apo 'nalo vayuḥ; [Bg. 7.4], they are My bhinna prakrti, bhinna prakrtir aṣṭadha. But besides that, there is another prakrti. Prakrti means, who is that prakrti? Jiva-bhuta, the living entities. The living entity's prakrti. He is not puruṣa. Constitutionally, prakrti means the things which are enjoyed. That is called prakrti. And the enjoyer is called puruṣa. So nobody of us, either men or women. We are not puruṣa. We are all prakrti constitutionally. That is called hitvanyatha rupaṁ sva-rupeṇa vyavasthitiḥ;. When you live as prakrti, not as puruṣa, that is called mukti. This is the definition of mukti. Mahat-sevaṁ dvaram ahur vimukteḥ; [SB 5.5.2], every one of us, we are thinking as puruṣa, enjoyer. That is the fight between, going on. Just like in Western countries, the prakrti, the woman, they're also fighting, "We have equal rights with the man." So this is going on.

So this is all conditional life, the so-called puruṣa life, or so-called prakrti life. Unless we have got real enlightenment, what is our real, constitutional position? That we can learn only by the association of mahat, mahat-sevaṁ dvaram ahur vimukteḥ; [SB 5.5.2]. That is the Vedic process, tad-vijñanarthaṁ sa gurum evabhigacchet [MU 1.2.12]. We must take shelter. Krṣṇa also says that

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

Everywhere, in Srimad-Bhagavatam also the same thing is explained, tasmad guruṁ prapadyeta jijñasur sreya uttamam [SB 11.3.21]. If you are inquisitive to understand transcendental truth, the Absolute Truth, the guru is... To have a guru is not a fashion. Now it has become a fashion. If somebody shows some jugglery, people become very much anxious to accept such guru. No. Guru means, tasmad guruṁ prapadyeta. Who requires a guru? Jijñasu sreya uttamam, one who is very much anxious to know about the ultimate benefit of life. For him guru is required. Not a fashion. Just like we keep a dog as a fashion. Nowadays it is a fashion to keep a dog. So don't keep a guru like a dog. And who will hear you? "Come on. Come on." Yes. Not like that. Guru require then where you can surrender. Not like a dog, but master, where you can surrender. Tasmad guruṁ prapadyeta, prapadyeta means you must surrender.

And why you should surrender? Jijñasu. If you are actually inquisitive, inquirer, what about? Sreya uttamam. Sreya means the ultimate benefit of life. And preya means immediate benefit of life. There are two things: sreya and preya. The human life is meant for sreya. And animal life is meant for preya, immediate benefit. That is called preya. And sreya means ultimate benefit of life. That one who is inquisitive to understand about the ultimate goal of life, for him there is need of guru, not a fashion. Tasmad guruṁ prapadyeta jijñasur sreya uttamam [SB 11.3.21]. Then what is that guru? That is also explained: sabde pare ca niṣṇataṁ brahmaṇy upasamasrayam. Sabde means Vedic literature. Vedic He has drowned himself, he has bathed himself in the ocean of Vedas. Sabde pare ca niṣṇatam. Just like if you take bathing in a river, deep down you'll become refreshed. Similarly, one has to take sabde pare ca niṣṇatam. And what is the symptom? How I shall know that he has taken bathing fully in the ocean of Veda? Brahmaṇy upasamasrayam, he has finished all desires for material happiness or distress. He is brahmaṇy upasamasrayam. He has taken shelter of Brahman—the same thing, Parabrahman, Krṣṇa. Sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66], one who has taken fully shelter under the lotus feet of Parabrahman, Krṣṇa, you have to take shelter of such a guru. Otherwise you'll not be able to get out of these clutches of maya. Tasmad guruṁ prapadyeta [SB 11.3.21], every sastra you go.

So therefore here it is said that if you are actually anxious to become free from this material condition of life, then you must accept the service of mahat-seva. Mahat means one who has fully surrendered to Krṣṇa. He's mahat. Vasudeva sarvam iti. One who has taken this conclusion, vasudevaḥ; sarvam iti, sa mahatma su-durlabhaḥ; [Bg. 7.19]. Mahatmanas tu maṁ partha daiviṁ prakrtim asritaḥ;, bhajanty ananya-manaso [Bg. 9.13]. These are the formulas. So mahatma means the fully surrendered soul unto the lotus feet of Krṣṇa. He is the first-class mahatma. Sa mahatma su-durlabhaḥ;, not ordinary mahatma, but su-durlabhaḥ;. And what are the signs? Mahatmanas tu maṁ partha daiviṁ prakrtim, bhajanty ananya-manaso [Bg. 9.13]. He has no other business except worshiping Krṣṇa. That's all. Mam ekam. In this way if we find the opportunity, then there is possibility of mukti. Mahat-sevaṁ dvaram ahur vimukteḥ; [SB 5.5.2]. And if we associate with the yoṣi saṅgi, those who are desirous of enjoying this material world under different pleas, you, if you associate with them, then you glide down to the darkest region of hellish condition of life.

In the next verses it is said, mahantas te sama-cittaḥ;. Then what is the symptoms of mahatma? He says, Ṛṣabhadeva says, sama-cittaḥ;. Equilibrium, not disturbed by material conditions. Sama-cittaḥ;, sama sarveṣu bhuteṣu. The same thing. Sama-cittaḥ; prasanta. Peaceful. Prasanta. Pra means prakrsta rupena, fully blissful. And when one can become fully prasanta, fully peaceful? When he has no more desire. Anyabhilaṣita-sunyam [Brs. 1.1.11], no more desire. Brahma-bhutaḥ; prasannatma [Bg. 18.54]. Everything is described. So prasantatma. It is described in the Caitanya-caritamrta, so long you will want something there is no question of prasanta. So therefore Caitanya-caritamrta says bhukti mukti siddhi kami-sakali asanta. Bhukti means karmis. Karmis means those who are working very hard to get some material benefit. They are called karmis, either in this world or the next world or heavenly planet, there are different types of karmis. So the bhukti... Bhukti means bhoga, sense enjoyment. They are called karmis. So bhukti or mukti. Mukti means liberation to get out of this material contamination. That is called mukti, sva-rupena vyavasthitiḥ;. But just like the jñanis, they want mukti, sayujya mukti, to become one with the Supreme. So mukti, bhukti, mukti and siddhi. Siddhi means yogic perfection. Aṇima, laghima, prapti, eight kinds of yoga-siddhi. So the yogis, the jñanis, and the karmis, they want something. They want something. Therefore they are not prasanta. As soon as, so long you'll want, you... There cannot be peacefulness. There is no question of peacefulness. Caitanya-caritam... Bhukti mukti siddhi kami-sakali asanta, they are not prasanta. Krṣṇa-bhakta-niṣkama, ataeva 'santa' [Cc. Madhya 19.149]. Krṣṇa bhakta, he does not want anything. Caitanya Mahaprabhu is teaching that.

na dhanaṁ na janaṁ na sundariṁ
kavitaṁ va jagad-isa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi
[Cc. Antya 20.29, Sikṣaṣṭaka 4]

This is called santi, "I don't want it." Na dhanaṁ na janaṁ na sundariṁ kavitaṁ va jagad-isa kamaye. This is bhukti. Karmis, they want. They want many followers, many voters, so that "I can become minister or president."

So Caitanya Mahaprabhu says, "No, I don't want many voters." Na janaṁ, na sundarim kavitam, "Neither very beautiful wife." These are material demands, to get money or wealth, sumptuously, to get good a wife and many followers, many workers. Caitanya Mahaprabhu denies, na dhanaṁ na janaṁ na sundariṁ kavitaṁ va jagad-isa kamaye. Then what do you want? Mama janmani janmanisvare [Cc. Antya 20.29, Sikṣaṣṭaka 4], He doesn't want mukti even. Otherwise how He says janmani, janmani? Mukti means no more janma. But Caitanya Mahaprabhu says mama janmani janmani. It doesn't matter. Mama janmani janmanisvare bhavatad ahaituki bhakti. That's all. Therefore if you want to become prasanta, fully satisfied... Just like Dhruva Maharaja, he went to the forest and underwent severe tapasya to see the Supreme Personality of Godhead. But when he actually saw Him, he said, svamin krtartho 'smi varaṁ na yace: [Cc. Madhya 22.42] "I don't want any benediction." This is prasanta, no one disturbing Krṣṇa for any personal, material benefits. That is called prasanta. That is stated here, mahanta. This is mahanta, sama-cittaḥ; prasanta vimanyavaḥ;. Vimanyavaḥ;, because a devotee has to suffer so many tribulations. That is the history of all devotees. But he's never angry. He's never angry. Then he falls down. Vimanyavaḥ;. Just like Lord Jesus Christ. He was being crucified; He still, He was praying, "God, these people they do not know what they are doing." Vimanyavaḥ;, never angry. If he becomes angry, then who He'll preach? He's criticized for...

There is a description of sadhavaḥ; in Kapiladeva's instruction that titikṣavaḥ; karuṇikaḥ; [SB 3.25.21]. Sadhu means very tolerant. That is taught by Sri Caitanya Mahaprabhu. Trṇad api sunicena taror api sahiṣṇuna. So the first qualification of sadhu is titikṣavaḥ;. And at the same time karuṇikaḥ;. There are many instances, just like Prahlada Maharaja. He tolerated so many tortures even by his father, titikṣavaḥ;. And at the same time he was thinking, "How to deliver these persons who are not Krṣṇa conscious?" That is karuṇikaḥ;. He is personally being tortured, but at the same time he was thinking how to do good to others. This is sadhu. Titikṣavaḥ; karuṇikaḥ;. Suhrdaṁ sarva-bhutanam [Bg. 5.29], he's friend, not only to the human society, but he's friend to the ant even. A devotee does not like that even an ant should be killed. No. Suhrdaṁ sarva-bhutanaṁ, titikṣavaḥ; karuṇikaḥ; suhrdaḥ; sarva, ajata-satravaḥ;, he does not create any enemy, but unfortunately the demons becomes his enemy. What can be done? Suhrdam sarva-bhutanam, ajata-satravaḥ; santaḥ;. Again this same word, prasanta, fully satisfied. He has nothing to hanker after because he has got Krṣṇa. Why he should hanker? Santa, prasanta.

titikṣavaḥ; karuṇikaḥ;
suhrdaḥ; sarva-bhutanam
ajata-satravaḥ; santaḥ;
sadhavaḥ; sadhu-bhuṣaṇaḥ;
[SB 3.25.21]

This is the sadhu. Therefore Krṣṇa says in the Bhagavad-gita: api cet suduracaro bhajate mam ananya-bhak, sadhur eva sa mantavyaḥ; [Bg. 9.30], he is sadhu. No more sadhu, this is sadhu. Therefore, here it is same thing, vimanyavaḥ; suhrdaḥ; sadhavo ye. So we have to approach sadhu. We have to approach devotee. We have to approach prasanta. And if we become fortunate to serve him, then the liberation, the path of liberation is open.

Thank you very much. Any question? Who is the in charge of microphone? Go on. What happen?

Acyutananda: (reading question) In the Vedas the maha-mantra is repeated Hare Rama, Hare Rama, Rama Rama, Hare Hare/ Hare Krṣṇa, Hare Krṣṇa, Krṣṇa Krṣṇa, Hare Hare. What is the significance of changing the order?

Prabhupada: There is no change of order. If you like you can begin with Hare Rama. There is no harm.

Acyutananda: (to audience) We request everyone to please print very clearly and make your questions brief to save time. (reading question) Many people say that Lord Krṣṇa is the King of romance. (indistinct) true?

Prabhupada: King of...?

Devotees: Romance.

Prabhupada: Romance?

Tamala Krṣṇa: Romantic. King of lovers.

Prabhupada: Yes. Krṣṇa means the supreme lover and beloved. He attracts everyone. There is one Greek word, krista. The meaning is the same, "love." And from this krista the word Christ has come. So this word Christ also has connection with Krṣṇa.

Acyutananda: How to see Lord Krṣṇa? Can anybody see Him by chanting the holy name Hare Krṣṇa mantra? Is it possible for a human being in his short period of life?

Prabhupada: Yes. If he develops love for Krṣṇa. That I have explained the other day, premañjana-cchurita-bhakti-vilocanena santaḥ; sadaiva hrdayeṣu vilokayanti [Bs. 5.38]. If you develop love for Krṣṇa, prema, prema pum-artho mahan, that is the recommendation by Sri Caitanya Mahaprabhu that dharma, artha, kama, mokṣa [SB 4.8.41, Cc. Adi 1.90] is not the aim of life. Prema pum-artho mahan. After liberation...

brahma-bhutaḥ; prasannatma
na socati na kaṅkṣati
samaḥ; sarveṣu (bhuteṣu)
mad-bhaktiṁ labhate param
[Bg. 18.54]

When one is engaged in devotional service, loving devotional service, then he can increase his love for Krṣṇa. The love for Krṣṇa is there. In the Caitanya-caritamrta it is said, krṣṇa...

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

The love for Krṣṇa is there, everywhere. Just like the European, American boys. Why they are loving Krṣṇa? It is not foreign. It was there. It was there. Similarly, in everyone's heart there is love for Krṣṇa. By cultivation, that Krṣṇa consciousness, that love becomes developed. And when you develop that love for Krṣṇa, then you will see Krṣṇa twenty-four hours. That is wanted. So adau sraddha tataḥ; sadhu saṅga tato 'nartha-nivrttiḥ; syat tato niṣṭha tato bhakti... Tato niṣṭha tathasaktis tato bhava sadhakanam ayam premṇaḥ; pradurbhave bhavet kramaḥ; [Cc. Madhya 23.14-15]. This is the adau sraddha. Just like you have come here in this Krṣṇa consciousness movement meeting because you have got little sraddha, faith. This is called sraddha. You have to increase this sraddha. How? Adau sraddha tataḥ; sadhu saṅga [Cc. Madhya 22.83], those who are Krṣṇa's devotees, you have to associate with them. You cannot develop Krṣṇa consciousness by associating with drunkards and others. No. That is not possible. You have to associate with krṣṇa bhakta. Adau sraddha tataḥ; sadhu saṅga [Cc. Madhya 23.14-15], sadhu means bhajate mam ananya-bhak, sadhur eva sa mantavyaḥ; [Bg. 9.30]. I've already described the sadhu. If you want love of Krṣṇa, then you have associate with sadhu. Sadhu means krṣṇa-bhakta. Adau sraddha tataḥ; sadhu-saṅgo, tato bhajana-kriya [Cc. Madhya 23.14-15]. Association with sadhu means you'll learn, bhajana-kriya. Just like many people come in our society, not in the beginning as devotee, as a matter of inquisitiveness. Then gradually he wants to become initiated. He approaches, "Kindly initiate me. Make me a disciple." Bhajana kriya. This is called bhajana-kriya. And if you actually perform bhajana-kriya, then anartha nivrttiḥ; syat. All these unwanted things which you have learned, you have become habituated, mainly illicit sex, meat-eating, intoxication and gambling, that becomes finished. Anartha-nivrttiḥ; syat. No more attachment for these things. Then niṣṭha, firm conviction. Then ruci, taste. Then asaktiḥ;, attachment. Then bhava, "Oh, Krṣṇa is so nice." Then prema. That requires... If you have developed your love for Krṣṇa, then you will see Krṣṇa twenty-four hours.

premañjana-cchurita-bhakti-vilocanena
santaḥ; sadaiva hrdayeṣu vilokayanti
yaṁ syamasundaram acintya-guṇa-svarupaṁ
govindam adi-puruṣaṁ tam ahaṁ bhajami
[Bs. 5.38]

This is the process. So if by the mercy of Krṣṇa you practice this process, then you'll see Krṣṇa always. There is no... Krṣṇa is not concealed. He is prepared to be revealed. He comes Himself, "See Me. See My feature. Here I am. Here is my lila, Vrndavana lila." But you don't see, don't like to see. That is our defect. Otherwise Krṣṇa is always ready to be revealed. Premañjana-cchurita-bhakti-vilocanena santaḥ; sadaiva hrdayeṣu [Bs. 5.38], sadaiva, twenty-four hours you'll see. So Krṣṇa is open for everyone. Maṁ hi partha vyapasritya ye 'pi syuḥ; papa-yonayaḥ; [Bg. 9.32], it doesn't matter you are born in a low-grade family. It doesn't matter. Still, striyo vaisyas tatha sudras te 'pi yanti paraṁ gatim, you'll get the highest result of life by seeing Krṣṇa. So krṣṇa-bhakti is ahaituky apratihata. It cannot be checked by any material condition if you are serious about it. Then Krṣṇa will help you. Teṣaṁ satata-yuktanaṁ bhajataṁ priti-purvakam, dadami buddhi-yogaṁ tam [Bg. 10.10], "I'll give you intelligence how to see Me." These things are there. So if you are serious to see Krṣṇa then Krṣṇa is ready to be seen by you. It is not very difficult task.

Acyutananda: Is there any difference between Siva and Krṣṇa?

Prabhupada: Yes. There is no difference and difference also. Just like milk and yogurt, dahi. Dahi is nothing but milk, but still it is not milk. That is the example. That... What is dahi? Dahi is transformation of milk. But you cannot say it is milk. Will you accept dahi instead of milk? Or will it act the same way? No. So everything is like that. Acintya-bhedabheda-tattva. Krṣṇa has explained this fact. What is that?

maya tatam idaṁ sarvaṁ
jagad avyakta-murtina
mat-sthani sarva-bhutani
nahaṁ teṣu avasthitaḥ;
[Bg. 9.4]

"Everything is resting in Me." But if you'll see, if you say, "Then everything is Yourself..." No. Nahaṁ teṣu avasthitaḥ;, Krṣṇa is everything; at the same time everything is not Krṣṇa. This is called acintya-bhedabheda, simultaneously one and different. So Lord Siva is also expansion of Krṣṇa. Ahaṁ bija-pradaḥ; pita [Bg. 14.4], that form is Lord Siva. So but, he said that dadhi vikara. Dadhi. Dadhi means yogurt. Milk is transformed into yogurt, dahi. And when it is dahi, it is no more milk. This is the idea. If you require milk for some purpose and if I give you dahi, "That is same thing, sir. Why don't you take?" "No. It will be different effect."

Acyutananda: Please clarify whether Sri Caitanya Mahaprabhu was a devotee of Krṣṇa or is He Himself avatara?

Prabhupada: If you plug your ears then how can I explain? So many times we have said that Sri Caitanya Mahaprabhu is Krṣṇa, krṣṇaya krṣṇa-caitanya-namine gaura-tviṣe namaḥ;. He has appeared in the name of Krṣṇa Caitanya, but He's Krṣṇa Himself. We have to follow this.

Acyutananda: How can the world survive when people forget their karma and immerse themselves in Krṣṇa consciousness? Won't it lead to inaction and a stand-still condition?

Prabhupada: What is that? (laughter)

Pancadravida: If they stop their karma and take to Krṣṇa consciousness, everything will stand still.

Prabhupada: Nothing stands still. We are not karmis. At least, we are not doing anything. We go and become guests of Pittieji and he does everything. We do not benefit. So you try to become Krṣṇa conscious, everything will be done automatically. You don't have to worry. Teṣaṁ nityabhiyuktanaṁ yoga-kṣemaṁ vahamy aham [Bg. 9.22]. Of course, you cannot stop karma. That is not possible. Not that everyone will become Krṣṇa conscious and your field of activities will be stopped. No. And Krṣṇa consciousness does not mean to stop the activities—some group of lazy people. No. We are the most active people, touring all over the world. Who can become a karmi like us? In this old age I am traveling all over the world. Can any karmi do that? So if you become Krṣṇa conscious, then karma, jñana, yoga, everything becomes perfect. That is Krṣṇa consciousness. Just like if you get one lakh of rupees, ten rupees is there. You haven't got to separately to acquire ten rupees. Similarly, karma, jñana, yoga, they are ten rupees, twenty rupees, fifty rupees, like that. And Krṣṇa consciousness is one lakh of rupees. As soon as you get Krṣṇa consciousness, you'll get everything. Therefore Krṣṇa says sarva-dharman parityajya mam ekaṁ saraṇaṁ [Bg. 18.66], you'll get everything there. It is confirmed.

akamaḥ; sarva-kamo va
mokṣa-kama udara-dhiḥ;
tivreṇa bhakti-yogena
yajeta puruṣaṁ param
[SB 2.3.10]

Akama. Akama means bhakta. Prasanta. He doesn't want anything. They are called akama. Sarvakama means karmi. He wants everything. Bring these danaṁ dehi, rupaṁ dehi, yaso (?) dehi, dehi, dehi, dehi. That is karmi. Akamaḥ; sarva-kamo va mokṣa-kama [SB 2.3.10], mokṣa-kama means those who are desiring after liberation. So whatever you may be, never mind. There are three classes of men, akama, sarva-kama, mokṣa-kama, so whatever you may be, Krṣṇa is competent. He says, therefore, that tivreṇa bhakti-yogena yajeta paramaṁ puruṣa. The only method that Krṣṇa says, sarva-dharman parityajya... [Bg. 18.66]. If you, even if you want to be karmi, even you want the karmi's desire, that you want everything, to enjoy, that will also be fulfilled if you become devotee of Krṣṇa. Tivreṇa bhakti-yogena yajeta paramaṁ puruṣa. You haven't got to work separately for fulfilling your desire of karma or jñana or yoga. Everything will be there. Krṣṇa is so powerful. Ye yatha maṁ prapadyante taṁs tathaiva bhajamy aham [Bg. 4.11]. If you want from Krṣṇa the result of your karma, good result, Krṣṇa will give you. Krṣṇa is not unable to award you this. So better you simply worship Krṣṇa. You get all your desires fulfilled. And the ultimate result will be that you will no more desire, because so long you'll desire, you'll never get peace. But by worshiping Krṣṇa for some material motive, you'll get that, (but) at the end you will not ask anything more. You'll be santa, prasanta. This is the result. Just like Dhruva Maharaja. He went to worship Krṣṇa for achieving greater kingdom than his father. That was his motive. But when he actually got perfection, he said, svamin krtartho 'smi varaṁ na yace [Cc. Madhya 22.42]. Yaṁ labdhva caparaṁ labhaṁ manyate nadhikaṁ tataḥ;, when you get Krṣṇa, then you'll understand that there is no more anything more obtainable than Krṣṇa, fully satisfied. That is wanted. That's all? So many? All right. Go on.

Acyutananda: Catur-varṇyaṁ maya ṣrṣṭaṁ: [Bg. 4.13] is it applicable to India alone, or the whole world?

Prabhupada: Whole world. Krṣṇa, whatever Krṣṇa speaks, it is for the whole world. Therefore we are creating brahmaṇas in the Western countries. You'll have to import brahmaṇa from there. (laughter) As you are importing milk powder. All cows finished. So brahmaṇa is finished. So you have to import brahmaṇa from Europe and America.

Acyutananda: If Krṣṇa has created the universe, then who has created Krṣṇa? How did He acquire such immense powers?

Prabhupada: Hmm. This is foolishness. (laughter) That is explained of course. Janmady asya yataḥ; anvayad itaratas ca abhijñaḥ; svaraṭ [SB 1.1.1]. This word is used. Krṣṇa means janmady asya yataḥ;. Krṣṇa also explains ahaṁ sarvasya prabhavo mattaḥ; sarvaṁ pravartate [Bg. 10.8]. He is the origin of everything. But He's svaraṭ, there is no more origin of Krṣṇa. Sarva-karaṇa-karaṇam [Bs. 5.1]. That is said in the sastra: isvaraḥ; paramaḥ; krṣṇaḥ; sac-cid-ananda-vigrahaḥ;, anadi [Bs. 5.1]. He has no adi. Anadi, adi. He is the adi origin of everything, but He has no adi. That is God. That is God. Anadir adir govindaṁ sarva-karaṇa-karaṇam [Bs. 5.1]. He is the cause of all causes. Just like I have got my father, you have got my (your) father. Your father has got father, his father, his father, his father, go on. Krṣṇa is the supreme father, but He has no father. That is Krṣṇa. Krṣṇa does not require any father. But he accepts a father amongst His devotees because the devotee wants Krṣṇa also as child. To fulfill the desire of the devotee He accepts Nanda Maharaja as father, Vasudeva as father, just to give them pleasure. Krṣṇa as child, Yasoda-mayi is enjoying the pleasure. Krṣṇa is playing as child. But he has no father, neither mother. He accepts the beloved devotee as father and mother. This is Krṣṇa.

Guest: Is Siva milk or dahi? Just now you said something about dahi and milk. Is Siva milk or dahi?

Prabhupada: Dahi.

Guest: That is what I wanted to know.

Prabhupada: Siva is dahi and Krṣṇa is milk. Dahi, the preparation of dahi that you take milk, pure milk, and mix it with little sour thing, then it becomes dahi. Similarly, Krṣṇa is pure spirit, and when this pure spirit is mixed up with maya, that is Siva. Lord Siva is the maya-adipati. There are many narrations. This was once inquired by Yudhiṣṭhira Maharaja that Lord Siva, he appears to be like a beggar. He does not possess even a house. He lives underneath a tree. And the devotee of Siva becomes very rich, opulent materially, although he's a beggar, whereas Viṣṇu is lakṣmi-pati, vaikuṇṭha-pati, and the Vaiṣṇavas become beggar. Just opposite. By worshiping the beggar one becomes rich, and by worshiping the rich one becomes beggar. What is this contradiction? So this is answered by Krṣṇa, yasyaham anugrhṇami hariṣye tad-dhanaṁ sanaiḥ; [SB 10.88.8], "My first benediction to my devotee is that I take away all his riches. That's all. Then when he becomes helpless, he becomes firmly convinced and he has no other shelter." Then automatically he takes shelter of Krṣṇa, what Krṣṇa demands, sarva-dharman parityajya mam [Bg. 18.66]. When he has no other help, he fully surrenders to Krṣṇa. That is Krṣṇa's special mercy. And so far Lord Siva is concerned, he is the husband of mother Durga, and Durga is the supreme material power, srṣṭi-sthiti-pralaya sadhana-saktir eka chayeva yasya bhuvanani vibharti durga [Bs. 5.44]. So he gets all material benediction, and Vaiṣṇava, instead of material benediction, he gets all spiritual benediction. That is the difference.

Acyutananda: The last question. What is the real meaning of religion?

Prabhupada: Religion means to abide by the laws of God. Dharmaṁ tu sakṣad bhagavat-praṇitam [SB 6.3.19]. Dharma is the core. Just like the state gives you law. So you cannot manufacture law at home. That is not possible. Nobody will accept that. When it is given by the state government, that is law. Similarly, what is given by God, that is religion, and that is given in the Bhagavad-gita. Krṣṇa says, sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. This is religion. And other things cheating. That's all. Dharmaḥ; projjhita kaitavo atra [SB 1.1.2], all cheating type of religious system is rejected. In the Bhaga... Srimad-Bhagavatam begins, dharmaḥ; projjhita kaitavo atra. Sridhara Swami says, "Kaitava means cheating." Mokṣa vañcha api nirasta, even desiring for liberation, that is also cheating type of religion. Simply to surrender to Krṣṇa, that is religion. Otherwise no religion. Dharmaṁ tu sakṣad bhagavat-praṇitam [SB 6.3.19]. This is religion. That's all right? Chant Hare Krṣṇa. (end)

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