Puṣṭa-Krṣṇa: "...authorized Vedic knowledge one can see the cause and effect of the cosmic manifestation of the Supreme Personality of Godhead, because the cosmic manifestation is also His energy. Both of them are different energies of the Lord and nothing else. The wise man can see how the fire is spread within the wood by consideration of cause and effect. Similarly, persons engaged in devotional service understand, O my Lord, how You are both the cause and effect."

Prabhupada:

rupe ime sad-asati tava veda-srṣṭe
bijaṅkurav iva na canyad arupakasya
yuktaḥ; samakṣam ubhayatra vicinate tvam...

In this book it is vicinate. I think that other book, vicikṣate?

Puṣṭa Krṣṇa: Vicakṣate? And in the other book it says.

Prabhupada: Yes. It doesn't make any difference.

yuktaḥ; samakṣam ubhayatra vicinate tvaṁ
yogena vahnim iva daruṣu nanyataḥ; syat
[SB 7.9.47]

So yogena, this word, is very important in this verse. There are... Yogena means "by the means of," upayena, "by the means of." So as it is stated in the Bhagavad-gita, Krṣṇa says that bhaktya mam abhijanati yavan yas casmi tattvataḥ;: [Bg. 18.55] "Only by devotional service one can understand Me." So here the word yogena should not be understood otherwise. If one says that jñana-yogena, karma-yogena, haṭha-yogena, dhyana-yogena... There are many yoga system. One can understand. That is the usual proverb nowadays, that "Any means, you can understand the Absolute Truth." Yata mat tata patha. "You can have your own process or yoga and you can realize God." But that is not possible. Krṣṇa personally says, bhaktya mam abhijanati [Bg. 18.55]. In another place, bhaktya ekaya: "Only through devotional service." And practically we see there are many jñanis and dhyana-yogis, karmis. They have no clear conception of the Absolute Truth. Vague idea. Even in many other religious system they have got some conception of God, not clear idea. But in bhakti-yoga you can understand directly the Supreme Personality of Godhead, Krṣṇa.

Krṣṇa is the Supreme Personality of Godhead. Krṣṇas tu bhagavan svayam [SB 1.3.28]. There are many expansion of God. Advaitam acyutam anadim ananta-rupam [Bs. 5.33]. He has got many forms, but this form which we know as Krṣṇa, that is the original Krṣṇa, or original God. That is stated in the Bhagavad-gita. Krṣṇa says, mattaḥ; parataraṁ nanyat: [Bg. 7.7] "Although I have got many forms, but the original, supreme form is Krṣṇa." But that does not mean that the other forms of Krṣṇa, not our manufactured, but as it is stated in the sastra... Krṣṇa has got many names: Rama, Govinda, Nrsiṁha, Varaha. There are other forms. Ramadi-murtiṣu kala-niyamena tiṣṭhan [Bs. 5.39]. Rama, Nrsiṁha, Varaha. He has got many forms. Rama is also expansion of Krṣṇa. So these forms... We should not consider they are less powerful than Krṣṇa. Not that. But Krṣṇa is the original form. The example is given in the sastra, just like candles. Diparcir eva hi dasantaram abhyupetya [Bs. 5.46]. The... There are thousands of candles, so we get one of them ignited, light up, and then second, then third, then fourth, then fifth—you can go on increasing millions. The each light, each candle, is equally powerful. There is no doubt. Krṣṇa's expansion not... The Viṣṇu-tattva... It is called Viṣṇu-tattva. Diparcir eva hi dasantaram abhyupetya dipayate na hi tatha prthag asti hetu [Bs. 5.46]. So Viṣṇu-tattva. Viṣṇu-tattva is one, but still... Just like the example, candle. One candle, first candle, is Krṣṇa. Sarva-karaṇa-karaṇam [Bs. 5.1], govindam adi-puruṣaṁ tam ahaṁ bhajami. This is the conclusion.

There are sometimes controversy that "You do not worship Lord Ramacandra" or "You do not chant the name of Ramacandra first." These are all material consideration. Either you chant Hare Rama or Hare Krṣṇa, it does not make any difference. If you like, you can begin with Hare Rama, and if you like, you can... These are, I mean to say, neophyte question, that "You are not chanting Hare Rama. You are making discrimination." We do not make any discrimination. We equally... But I like the form of Krṣṇa. Hanumancandra(?) liked the form of Rama. But that does not mean that you like any form and he'll be God. No. You have to go according to the direction of the sastra. Ramadi-murtiṣu. Viṣṇu form, they are stated in the Srimad-Bhagavatam. You have to accept the direction of the authorities.

Caitanya Mahaprabhu was asked by Sanatana Gosvami that "How we can understand the incarnation of God?" So Caitanya Mahaprabhu replied that "You will understand the incarnation of God with reference to the sastra. Don't manufacture your incarnation of God. That is not allowed." Then Sanatana Gosvami wanted to say Caitanya Mahaprabhu was incarnation, because in the Srimad-Bhagavatam it is said... Not only in Srimad-Bhagavatam, in many other, Mahabharata and Upaniṣad, there is mention, maha, vande maha-puruṣa te caraṇaravindam. This mahapuruṣa, Mahaprabhu, this vande mahapuruṣa, it is applicable to Lord Ramacandra.

tyaktva su-dustyaja-surepsita-rajya-lakṣmiṁ
dharmiṣṭha arya-vacasa yad agad araṇyam
maya-mrgaṁ dayitayepsitam anvadhavad
vande maha-puruṣa te caraṇaravindam
[SB 11.5.34]

This sloka is applicable to both Ramacandra and Caitanya Mahaprabhu. Viṣṇu is always mahapuruṣa. Therefore Parikṣit Maharaja is addressed sometimes, mahapauruṣika. Because he is devotee of Mahapuruṣa, so he is addressed as mahapauruṣika, like that.

So by the sastra indication, especially in the Srimad-Bhagavatam, Caitanya Mahaprabhu's incarnation is described:

krṣṇa-varṇaṁ tviṣakrṣṇaṁ
saṅgopaṅgastra-parṣadam
yajñair saṅkirtanair prayair
yajanti hi sumedhasaḥ;
[SB 11.5.32]

This is the most important verse indicating Caitanya Mahaprabhu as Krṣṇa. Krṣṇa-varṇam. He is in the same category. And another meaning, krṣṇa-varṇayati: "The incarnation of Krṣṇa who is always describing Krṣṇa or chanting Hare Krṣṇa." Varṇayati. But tviṣa akrṣṇam: "But by complexion, akrṣṇa, not black." So "not black," that may be many other colors. Then which of them I shall take? That is also stated in the sastra. While making the horoscope of Krṣṇa, Gargamuni, he said, idaniṁ krṣṇataṁ gataḥ;. Sukla-raktas tatha pitam idaniṁ krṣṇataṁ gataḥ;: "Nanda Maharaja, your son, this child, has now appeared as krṣṇa, blackish." Idaniṁ krṣṇataṁ gataḥ;. "Otherwise this very child appeared in previous ages." Sukla-raktas tatha pita: "He... Sometimes He appeared in white color, sometimes red, sometimes yellow." This yellow color refers to Caitanya Mahaprabhu, golden color. So this is also confirmed. If somebody says that "He is Krṣṇa. Why He is not blackish?" No. He appears as the devotee of Krṣṇa in golden color. We say, therefore, "Golden Avatara."

So krṣṇa-varṇaṁ tviṣa akrṣṇam saṅgopaṅgastra-parṣadam. He is with His soldiers, saṅga, upaṅga, part of the part. Advaita Prabhupada, Nityananda Prabhu. Nityananda is directly part, Advaita Prabhu is part of the part. And astra. Caitanya Mahaprabhu also has His astra, weapon. The astra means to, I mean to say, paritraṇaya sadhunaṁ vinasaya ca duṣkrtam [Bg. 4.8]. So this astra, what is that? Saṅkirtana. Saṅkirtanaiḥ;. Yajñaiḥ; saṅkirtanaiḥ; prayair yajanti hi. This Hare Krṣṇa movement is also astra of Krṣṇa for killing the demons, but it is not like a... Like a sword it is not active. But it is astra. It is killing the demons but in a different way. The demonic habits are being killed, demonic habits. Everyone, we can understand it, how our demonic activities are being killed by this Hare Krṣṇa movement. This is astra. This is astra, but it is being used in a different way, because in this age they are so fallen. So... Manda manda-bhagya. This real astra weapon cannot be used upon them. It is already dead. So therefore another type of astra to awaken them to life, that is Hare Krṣṇa, maha-mantra astra. Otherwise they are already dead. A dead horse... "Beating the dead horse." A horse is dead; what you will get by beating with whips? It is already dead. So there are big, big demons. Hiraṇyakasipu, he was required to be killed by the nails of the Lord. He appeared as a ferocious lion. But here, the tiny demons, there is no need of nails or any sword. They are to be awakened simply by Krṣṇa consciousness, chanting Hare Krṣṇa.

So Prahlada Maharaja says that "You cannot understand in this age." In the last sloka he said, mauna-vrata-sruta-tapo-'dhyayana-sva-dharma-vyakhya-raho-japa-samadhaya apavargyaḥ; [SB 7.9.46]. The real business is apavarga. Pavarga I have explained yesterday: simply suffering. This material life means simply suffering. Pa pha ba bha ma. Each alphabet I have explained. It is simply suffering. And human life is a chance how to make this suffering null and void. That is apavarga. "A" means to make null and void. Pavarga. To make this pavarga life into apavarga. So these ten processes is, are recommended in the sastra. I have already explained. Mauna, sruta, tapa, these things are required. But they are also not direct method. You cannot understand. There are many, many tapasvis, raha. In Vrndavana you'll find many devotees, they are in a very secluded place. But my Guru Maharaja did not like this process, secluded. We have discussed many times. Sometimes if you sit down in a secluded place, imitating Haridasa Ṭhakura, then you'll complain, "I am being disturbed in this way." One, that African boy, came? So he became disturbed. You must be disturbed. Because your mind is not controlled, if you sit down to get some extra credit, that "I have become so great devotee. I can remain in a secluded place and chant Hare Krṣṇa like Haridasa Ṭhakura," it is cheating. It is cheating. You cannot do that. You cannot imitate Haridasa Ṭhakura. He met one beautiful young prostitute at dead of night, and the prostitute offered her body, and he was young man. He simply said, "Very nice proposal. You sit down. Let me finish my Hare Krṣṇa." (laughter) So this is not Don't laugh. It is very serious thing. So you cannot do that; I cannot do that. It is not possible.

So we should not imitate Haridasa Ṭhakura. But we should... My Guru Maharaja used to say, man tumi kisera vaiṣṇava. It is mental speculation that "I shall do like that. Raha, I shall... In a secluded place, I shall chant." You cannot do that because your mind is not yet trained up. It is for the highest perfection stage that anywhere one can sit down and chant Hare Krṣṇa and remain happy. That is not possible for the ordinary stages. Therefore my Guru Maharaja criticized, man tumi kisera vaisnava. Because it is all mental speculation, therefore he's chastising his mind, "My dear mind, you have become a Vaiṣṇava?" Man tumi kisera vaiṣṇava, pratiṣṭhara tare nijanera ghare, tava hari-nama kevala kaitava: "In a secluded place, sitting down, chanting Hare Krṣṇa, for you it is simply to get some material adoration and cheating the people." He has said like that. Don't try to do that. Always be engaged actively in Krṣṇa's activities.

We (conduct) our Krṣṇa consciousness movement, therefore, engaging each and every one of you in some active service. We don't advise that "You have become so advanced... Now you are initiated. You can sit down in one place and chant Hare Krṣṇa." That is not possible. So therefore, although it is recommended in a secluded place, but that is not possible in this age. We should be always engaged in active service. Then, some way or other, our mind will be engaged in Krṣṇa's lotus feet. That is required, activities. Sa vai manaḥ; krṣṇa... Just like Maharaja Ambariṣa. He was statesman, emperor; still, he was fixing up his mind in Krṣṇa's lotus feet. That practice we should... Abhyasa-yoga-yuktena [Bg. 8.8]. If we do something... Suppose you are going to distribute books. But what is the idea? "It is Krṣṇa's books; it must be distributed." So Krṣṇa is remembered there. At the same time, because it is Krṣṇa's book, if somebody purchases, if he pays something, he'll look at it, something, that "What this nonsense has written? Let me see." Then he will get some idea. And if he reads one line, he comes hundred times forward to Krṣṇa consciousness. This is the idea. If you want... Svalpam apy asya dharmasya trayate mahato. This is preaching. And a layman, he does not know anything about... [break] ...the wood. Similarly, Krṣṇa is everywhere. Aṇḍantara-sthaṁ paramaṇu-cayantara-stham. Any wood you take, there is fire undoubtedly. Everywhere is Krṣṇa, but sevonmukhe hi svayam eva sphuraty adaḥ;. If you engage yourself in service, then you'll see the fire, Krṣṇa, there, in everywhere. Sarvatra sphuraya tara iṣṭa-deva-murti. That stage one can..., that whatever he'll see, he'll see Krṣṇa. "Here is microphone. Here is loudspeaker. Where is Krṣṇa?" Yes, here is Krṣṇa because we are speaking about Krṣṇa through this microphone. He is there.

So we have to practice this bhakti-yoga according to the direction of the authorities. Then you'll realize Krṣṇa. Then the cause and effect, sarva-karaṇa-karaṇam... [Bs. 5.1]. Everything will be realized and every moment you will see Krṣṇa. Premañjana-cchurita-bhakti-vilocanena santaḥ; sadaiva hrdayeṣu vilokayanti [Bs. 5.38]. So unless we get that stage, we should not imitate personalities like Haridasa Ṭhakura and others. We should wait for. That is the ultimate stage. But we should practice and work actively for understanding Krṣṇa. That is Krṣṇa consciousness movement.

Thank you very much.

Devotees: Jaya! (end)

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