Actual Devotional Service Begins After Liberation

ACTUAL DEVOTIONAL SERVICE BEGINS AFTER LIBERATION

Bg 9.2 P The Most Confidential Knowledge

AS IT WILL BE SEEN, ACTUAL DEVOTIONAL SERVICE BEGINS AFTER LIBERATION. So in Bhagavad-gita it is said, brahma-bhuta. AFTER BEING LIBERATED, or being situated in the BRAHMAN POSITION, one’s devotional service BEGINS.

Bg 18.55 P Conclusion–The Perfection of Renunciation

AFTER attainment of the brahma-bhuta stage of freedom from material conceptions, devotional service begins by one’s hearing about the Lord. When one hears about the Supreme Lord, automatically the BRAHMA-BHUTA STAGE DEVELOPS, AND MATERIAL CONTAMINATION–GREEDINESS AND LUST FOR SENSE ENJOYMENT–DISAPPEARS. As lust and desires disappear from the heart of a devotee, he becomes more attached to the service of the Lord, and by such attachment he becomes free from material contamination. In that state of life he can understand the Supreme Lord. This is the statement of Srimad-Bhagavatam also. Also after liberation the process of bhakti or transcendental service continues.

NBS 2 P Narada-bhakti-sutra

As stated before, AFTER attaining the highest stage OF SELF-REALIZATION, one becomes situated in devotional service to the Lord. The perfection of devotional service is to attain love of God. Love of God involves the Supreme Personality of Godhead, the devotee, and the process of devotional service. SELF-REALIZATION, THE BRAHMA-BHUTA STAGE, IS THE BEGINNING OF SPIRITUAL LIFE; it is not the perfectional stage. IF A PERSON UNDERSTANDS THAT HE IS NOT HIS BODY AND THAT HE HAS NOTHING TO DO WITH THIS MATERIAL WORLD, HE BECOMES FREE FROM MATERIAL ENTANGLEMENT. But that realization is not the perfectional stage. The perfectional stage begins with activity in the self-realized position, and that activity is based on the understanding that a living entity is eternally the subordinate servitor of the Supreme Lord. Otherwise, there is no meaning to self-realization. If one is puffed up with the idea that he is the Supreme Brahman, or that he has become one with Narayana, or that he has merged into the brahmajyoti effulgence, then he has not grasped the perfection of life. As the Srimad-Bhagavatam (10.2.32) states,

ye ‘nye ‘ravindaksa vimukta-maninas

tvayy asta-bhavad avisuddha-buddhayah

aruhya krcchrena param padam tatah

patanty adho ‘nadrta-yusmad-anghrayah

Persons who are falsely puffed up, thinking they have become liberated simply by understanding their constitutional position as Brahman, or spirit soul, are factually still contaminated. Their intelligence is impure because they have no understanding of the Personality of Godhead, and ultimately they fall down from their puffed-up position. So bhakti-yoga…,

mam ca yo ‘vyabhicarena

bhakti-yogena sevate

sa gunan samatityaitan

braham-bhuyaya kalpate

Anyone who is engaged in bhakti-yoga, in real process, he is immediately elevated to the brahma-bhuta stage, transcendental stage. This is material stage, jiva-bhuta stage. I am, when so long I am identifying myself with this body, this is called jiva-bhuta, material life. When I am above this consciousness… Just like Caitanya Mahaprabhu taught, jivera svarupa haya nitya krsna-dasa. When one is firmly convinced that he is eternal servant of Krsna and is engaged in His service, Krsna confirms, “Yes!” Brahma-bhuyaya kalpate. He immediately is elevated to the brahma-bhuta state.

brahma-bhutah prasannatma

na socati na kanksati

samah sarvesu bhutesu

mad-bhaktim labhate param

BHAKTI BEGINS WHEN ONE IS ON THE BRAHMA-BHUTA STAGE, OR ONE WHO SITUATED IN BHAKTI-YOGA, HE IS IN THE BRAHMA-BHUTA STAGE. Although he appears like ordinary man, chanting, dancing, but this chanting, dancing or Hare Krsna mantra is not so easy thing. Unless one comes to the brahma-bhuta state, it is not possible.

720220SB.VIS Lectures

Prahlada Maharaja said that children should be taught about religious principle, especially Bhagavata dharma. What is dharma and Bhagavata dharma? Bhagavata dharma means the dharma of the soul, and ordinary dharma means the dharma of this body. Generally we understand the varnasrama-dharma, catur-varnyam maya srstam guna-karma-vibhagasah: the brahmanas, the ksatriyas, the vaisyas, and the sudras, brahmacari, grhasta, vanaprastha, and sannyasa. So actually this is our…, Vedic principle is varnasrama-dharma. So this varnasrama-dharma is in relationship with this body. But we are not this body. Dehantaram prap…, we are changing our body. So sometimes we may become a sudra, sometimes we may become brahmana–that is change. But when you come to the platform of the soul, na hanyate hanyamane sarire, that dharma, when it begins, the dharma of the soul, that is called bhagavata-dharma, because when one is, uh… I mean, in the platform, on the platform of understanding soul, that is called brahma-jnana, atma-jnana. So when one comes to the platform of brahma understanding, that is called brahma-bhuta. Brahma-bhutah prasannatma: when you come to that platform, understanding of the soul, then you become joyful, free from material anxiety. Just like you are on a ship and it is in danger on the ocean, tottering. At any moment you can drown. But somehow or other, if you come to the land, you feel safety, “Now I am safe.” Similarly, this bodily consciousness–“I am Indian,” “I am American,” “I am Hindu,” “I am Muslim,” “I am this,” “I am that”–that is just on the tottering sea. But if you come immediately on the spiritual platform, then prasannatma, “Now I am safe.” Brahma-bhutah prasannatma na socati na kanksati. To Brahman realized soul, he has no more any hankering, nor any lamentation. So long we are on the bodily platform, we are hankering and lamenting. We are hankering for things which we do not possess, and we lament for things we lose. There are two business: to gain some material profit or lose it. This is bodily platform. But when you come to the spiritual platform, there is no more question of loss and profit. Equilibrium. So brahma-bhutah prasannatma na socati na kanksati, samah sarvesu bhutesu. Because he has no more hankering and lamenting, there is no more enemy. Because, if there is enemy, then there is lamenting, but if there is no enemy, then samah sarvesu bhutesu mad-bhaktim labhate param. That is the beginning of transcendental activities, bhakti.

760715CC.NY Lectures

SO BHAKTI IS NOT VERY ORDINARY THING. IT BEGINS AFTER ONE IS LIBERATED. The Mayavadi says that “By bhakti one can become one with God.” No. That is not bhakti. That is Mayavada. That is mistake. Bhakti means to understand that “I am eternal servant of Krsna.” This conviction is possible when one is brahma-bhutah. Brahma-bhutah prasannatma na socati na kanksati. Brahma-bhuta means “I am part and parcel of Krsna,” as it is said, suryamsa-kirana, yaiche agni-jvala-caya, svabhavika krsnera… Oh… When one understands this, that “I am… My position is eternal servant,” that is brahma-bhuta. Brahma-bhutah prasannatma. Then undoubtedly he becomes immediately jubilant, that “Now I have got my real master to serve. I am serving so many, I mean, items, in the family, in the society, in the community, in the nation. But I could not be satisfied. Neither I am…, persons to whom I have given my service, they are also not satisfied.” This is wrong service. Nobody is satisfied. The so-called master is not satisfied, and the so-called servant is not satisfied. The so-called servant means that “Unless you pay me, I am not going to serve you.” Strike. “I am your master. You pay me. Then I shall serve you.” So nobody is servant actually. Everyone wants to become master, either collectively or individually. That is maya. This is material world. And when one understands that he is not a master–he is servant–and the real master is Krsna, that is liberation.

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SB 1.9.27 P The Passing Away of Bhismadeva in the Presence of Lord Krsna

AS FAR AS SALVATION IS CONCERNED, ONE HAS TO CONQUER THE PRINCIPLES OF LUST, ANGER, UNLAWFUL DESIRES, AVARICE AND BEWILDERMENT. To get freedom from anger, one should learn how to forgive. To be free from unlawful desires one should not make plans. By spiritual culture one is able to conquer sleep. By tolerance only can one conquer desires and avarice. Disturbances from various diseases can be avoided by regulated diets. By self-control one can be free from false hopes, and money can be saved by avoiding undesirable association. By practice of yoga one can control hunger, and worldliness can be avoided by culturing the knowledge of impermanence. Dizziness can be conquered by rising up, and false arguments can be conquered by factual ascertainment. Talkativeness can be avoided by gravity and silence, and by prowess one can avoid fearfulness. Perfect knowledge can be obtained by self-cultivation. One MUST be free from lust, avarice, anger, dreaming, etc., to actually attain the path of salvation.

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SB 1.6.16 T Conversation Between Narada and Vyasadeva

dhyayatas caranambhojam

bhava-nirjita-cetasa

autkanthyasru-kalaksasya

hrdy asin me sanair harih

SB 1.6.16 S Conversation Between Narada and Vyasadeva

SYNONYMS

dhyayatah–thus meditating upon; carana-ambhojam–the lotus feet of the localized Personality of Godhead; bhava-nirjita–mind transformed in transcendental love for the Lord; cetasa–all mental activities (thinking, feeling and willing); autkanthya–eagerness; asru-kala–tears rolled down; aksasya–of the eyes; hrdi–within my heart; asit–appeared; me–my; sanaih–without delay; harih–the Personality of Godhead.

TRANSLATION

AS SOON AS I BEGAN TO MEDITATE UPON THE LOTUS FEET OF THE PERSONALITY OF GODHEAD WITH MY MIND TRANSFORMED IN TRANSCENDENTAL LOVE, TEARS ROLLED DOWN MY EYES, AND WITHOUT DELAY THE PERSONALITY OF GODHEAD SRI KRSNA APPEARED ON THE LOTUS OF MY HEART.

PURPORT

THE WORD BHAVA IS SIGNIFICANT HERE. THIS BHAVA STAGE IS ATTAINED AFTER ONE HAS TRANSCENDENTAL AFFECTION FOR THE LORD. THE FIRST INITIAL STAGE IS CALLED SRADDHA, OR A LIKING FOR THE SUPREME LORD, AND IN ORDER TO INCREASE THAT LIKING ONE HAS TO ASSOCIATE WITH PURE DEVOTEES OF THE LORD. The third stage is to practice the prescribed rules and regulations of devotional service. This will dissipate all sorts of misgivings and remove all personal deficiencies that hamper progress in devotional service.

When all misgivings and personal deficiencies are removed, there is a standard faith in transcendental matter, and the taste for it increases in greater proportion. This stage leads to attraction, and after this there is bhava, or the prior stage of unalloyed love for God. All the above different stages are but different stages of development of transcendental love. BEING SO SURCHARGED WITH TRANSCENDENTAL LOVE, THERE COMES A STRONG FEELING OF SEPARATION WHICH LEADS TO EIGHT DIFFERENT KINDS OF ECSTASIES. TEARS FROM THE EYES OF A DEVOTEE IS AN AUTOMATIC REACTION, AND BECAUSE SRI NARADA MUNI IN HIS PREVIOUS BIRTH ATTAINED THAT STAGE VERY QUICKLY AFTER HIS DEPARTURE FROM HOME, IT WAS QUITE POSSIBLE FOR HIM TO PERCEIVE THE ACTUAL PRESENCE OF THE LORD, WHICH HE TANGIBLY EXPERIENCED BY HIS DEVELOPED SPIRITUAL SENSES WITHOUT MATERIAL TINGE.

SB 2.3.24 P Pure Devotional Service: The Change in Heart

THE BHAVA STAGE IS MANIFESTED BY EIGHT TRANSCENDENTAL SYMPTOMS, NAMELY INERTNESS, PERSPIRATION, STANDING OF HAIRS ON END, FAILING IN THE VOICE, TREMBLING, PALENESS OF THE BODY, TEARS IN THE EYES AND FINALLY TRANCE. The Nectar of Devotion, a summary study of Srila Rupa Gosvami’s Bhakti-rasamrta-sindhu, explains those symptoms and vividly describes other transcendental developments, both in steady and accelerating manifestations.

Srila Visvanatha Cakravarti Thakura has very critically discussed all these bhava displays in connection with some unscrupulous neophyte’s imitating the above symptoms for cheap appreciation. Not only Visvanatha Cakravarti but also Srila Rupa Gosvami treated them very critically. Sometimes all the above eight symptoms of ecstasy are imitated by the mundane devotees (prakrta-sahajiyas), BUT THE PSEUDO SYMPTOMS ARE AT ONCE DETECTED WHEN ONE SEES THE PSEUDODEVOTEE ADDICTED TO SO MANY FORBIDDEN THINGS. Even though decorated with the signs of a devotee, a person addicted to smoking, drinking or illegitimate sex with women cannot have all the above-mentioned ecstatic symptoms. But it is seen that sometimes these symptoms are willfully imitated, and for this reason Srila Visvanatha Cakravarti accuses the imitators of being stonehearted men. They are sometimes even affected by the reflection of such transcendental symptoms, yet if they still do not give up the forbidden habits, then they are hopeless cases for transcendental realization.

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Adi 7.83 Lord Caitanya in Five Features

Many fools, not knowing the transcendental nature of the Hare Krsna maha-mantra, sometimes impede our loudly chanting this mantra, yet one who is actually advanced in the fulfillment of chanting the Hare Krsna maha-mantra induces others to chant also. Krsnadasa Kaviraja Gosvami explains, krsna-sakti vina nahe tara pravartana; unless one receives special power of attorney from the Supreme Personality of Godhead, he cannot preach the glories of the Hare Krsna maha-mantra. As devotees propagate the Hare Krsna maha-mantra, the general population of the entire world gets the opportunity to understand the glories of the holy name. While chanting and dancing or hearing the holy name of the Lord, one automatically remembers the Supreme Personality of Godhead, and because there is no difference between the holy name and Krsna, the chanter is immediately linked with Krsna. Thus connected, a devotee develops his original attitude of service to the Lord. In this attitude of constantly serving Krsna, which is called bhava, he always thinks of Krsna in many different ways. ONE WHO HAS ATTAINED THIS BHAVA STAGE IS NO LONGER UNDER THE CLUTCHES OF THE ILLUSORY ENERGY. WHEN OTHER SPIRITUAL INGREDIENTS, SUCH AS TREMBLING, PERSPIRATION AND TEARS, ARE ADDED TO THIS BHAVA STAGE, THE DEVOTEE GRADUALLY ATTAINS LOVE OF KRSNA.

TLC 19 Further Talks with Prakasananda

THE TRANSCENDENTAL ECSTATIC ATTACHMENT FOR KRSNA WHICH RESULTS FROM PERFECTLY UNDERSTANDING THAT KRSNA’S PERSON AND NAME ARE IDENTICAL IS CALLED BHAVA. ONE WHO HAS ATTAINED BHAVA IS CERTAINLY NOT CONTAMINATED BY MATERIAL NATURE. He actually enjoys transcendental pleasure from bhava, and when bhava is intensified, it is called love of Godhead.

SB 3.15.25 P Description of the Kingdom of God

WHEN ONE IS FREE FROM ALL TEN OF THESE OFFENSES IN CHANTING THE HOLY NAME OF GOD, HE DEVELOPS THE ECSTATIC BODILY FEATURES CALLED PULAKASRU. PULAKA MEANS “SYMPTOMS OF HAPPINESS,” AND ASRU MEANS “TEARS IN THE EYES.” THE SYMPTOMS OF HAPPINESS AND TEARS IN THE EYES MUST APPEAR IN A PERSON WHO HAS CHANTED THE HOLY NAME OFFENSELESSLY. HERE IN THIS VERSE IT IS STATED THAT THOSE WHO HAVE ACTUALLY DEVELOPED THE SYMPTOMS OF HAPPINESS AND TEARS IN THE EYES BY CHANTING THE GLORIES OF THE LORD ARE ELIGIBLE TO ENTER THE KINGDOM OF GOD. IN THE CAITANYA-CARITAMRTA IT IS SAID THAT IF ONE DOES NOT DEVELOP THESE SYMPTOMS WHILE CHANTING HARE KRSNA, IT IS TO BE UNDERSTOOD THAT HE IS STILL OFFENSIVE. Caitanya-caritamrta suggests a nice remedy in this connection. There it is said in verse 31, Chapter Eight, of Adi-lila, that if anyone takes shelter of Lord Caitanya and just chants the holy name of the Lord, Hare Krsna, he becomes freed from all offenses.

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Note: Brahma bhuta stage one does NOT identify with his body. After that, ACTUAL bhakti begins. We who are in false ego INDENTIFY with body therefore we suffer.

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SOUL HAS NO PAIN

731217mw.la Conversations

Prajapati: Srila Prabhupada, are thoughts made of matter or spirit?

Prabhupada: Yes. Thoughts actually made by spirit, but it is covered by matter. Therefore in the material condition you can think only of matter. Just like this body is covered by so many material things, but actually, the spirit is covered. So the soul being spirit, so long it is covered by matter, it cannot act spiritually. It is obstructed. Not obstructed. Covered. It cannot be obstructed. If you like, you can get out of the covering of the matter. So matter cannot obstruct. But it is the will of the soul. Therefore it is called tatastha, marginal.

Prajapati: When we feel pain or discomfort, that is covering also?

Prabhupada: THAT IS TO THE MATERIAL. SOUL HAS NO PAIN. It is the material covering. Just like this chilliness. We are affected by the body, material body, not the soul. Matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah. That is stated in the Bhagavad-gita. This pleasure and pain is due to the material covering. Otherwise soul is unaffected. Asango ‘yam purusah: “This purusa, the soul, is unaffected by any material condition.” The same example as I give, that you have a good car. You are identifying yourself. But you are not the car. You are affected if the car is smashed, because you have got absorption in the car that “This is my car.” The other man is not affected. Similarly, due to our absorption, aham mameti, “It is my, it is mine,” we are suffering.

Rupanuga: The False ego.

Prabhupada: False ego.

Rupanuga: Very subtle.

Prabhupada: Yes.

Rupanuga: This process of identification with the body. So we identify with the body…

Prabhupada: Aham mameti janasya moho ‘yam. This is illusion. He is not that, but he is thinking, “I am this.” That is animalism. The animal is always thinking that “I am this body.”

Giriraja: SO IF SOMEBODY NO LONGER IDENTIFIES WITH THE BODY, WHAT IS HIS PERCEPTION OF A PAINFUL CONDITION?

Prabhupada: He tolerates. He knows. Just like the same example. You are not the car . If your car is smashed, although you feel sorry, but you know that “I am not a car.” That is the position.

Rupanuga: So the pain is experienced by the consciousness that is spread all over the body?

Prabhupada: That is false. That is called illusion. You are not painful, but you are thinking that “I am painful.” But that is illusion.

Svarupa Damodara: But we are conditioned.

Prabhupada: Yes.

Svarupa Damodara: That is why we experience from very, our childhood that I feel pain when somebody hits me.

Prabhupada: No. Just like we all know that “I am not this body.” But why you are covering the body? So long you are in material condition, you have to do that. The same example. ALTHOUGH YOU ARE NOT THE MOTORCAR, BUT IF THERE IS SOME ACCIDENT, YOU HAVE TO TAKE CARE OF IT, BECAUSE YOU HAVE TO WORK ON IT. THEREFORE THIS BODY, ALTHOUGH I AM NOT THIS BODY, I HAVE TO WORK IN THIS MATERIAL WORLD WITH THIS BODY. THAT IS THE VEHICLE. YOU CANNOT NEGLECT IT, NEITHER YOU BECOME IDENTIFIED. THIS IS KNOWLEDGE. YUKTAHARA-VIHARAS CA. THAT IS RECOMMENDED, YUKTAHARA, “AS MUCH AS NECESSITY.” But these people, they are taking the body as everything. They have no information of the soul.

Rupanuga: They cannot tolerate it. Like the prisoner cannot tolerate being in the prison house without knowledge. They cannot get along.

Svarupa Damodara: So our consciousness is affected by our conditioning.

Prabhupada: Yes. Therefore Krsna consciousness is the perfect consciousness.

Svarupa Damodara: Just like the yogis. They live in the Himalayas without any cloth. They take bath in ice water. They don’t feel anything.

Prabhupada: No.

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TEXT 12

yatākṣāsu-mano-buddhis

tattva-dṛg dhvasta-bandhanaḥ

āsthitaḥ paramaṁ yogaṁ

na dehaṁ bubudhe gatam

SYNONYMS

yata—controlled; akṣa—senses; asu—the life air; manaḥ—the mind; buddhiḥ—intelligence; tattva-dṛk—one who knows the tattvas, the material and spiritual energies; dhvasta-bandhanaḥ—liberated from bondage; āsthitaḥ—being situated in; paramam—the supreme; yogam—absorption, trance; na—not; deham—the material body; bubudhe—perceived; gatam—left.

TRANSLATION

Dadhīci Muni controlled his senses, life force, mind and intelligence and became absorbed in trance. Thus he cut all his material bonds. He could not perceive how his material body became separated from his self.

PURPORT

The Lord says in Bhagavad-gītā (8.5):

anta-kāle ca mām eva

smaran muktvā kalevaram

yaḥ prayāti sa mad-bhāvaṁ

yāti nāsty atra saṁśayaḥ

“Whoever, at the time of death, quits his body remembering Me alone, at once attains My nature. Of this there is no doubt.” Of course, one must practice before one is overcome by death, but the perfect yogī, namely the devotee, dies in trance, thinking of Kṛṣṇa. HE DOES NOT FEEL HIS MATERIAL BODY BEING SEPARATED FROM HIS SOUL; the soul is immediately transferred to the spiritual world. Tyaktvā dehaṁ punar janma naiti mām eti: [Bg. 4.9] the soul does not enter the womb of a material mother again. but is transferred back home, back to Godhead. This yoga, bhakti-yoga, is the highest yoga system, as explained by the Lord Himself in Bhagavad-gītā (6.47):

yoginām api sarveṣāṁ

mad-gatenāntarātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

“Of all yogīs, he who always abides in Me with great faith. worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” The bhakti-yogī always thinks of Kṛṣṇa, and therefore at the time of death he can very easily transfer himself to Kṛṣṇaloka, without even perceiving the pains of death.

Link to this page: https://prabhupadabooks.com/sb/6/10/12

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Indian man: Bhagavad-gītā explains that every devotee is protected by the Lord, and Prahlāda Mahārāja, in this life as Prahlāda Mahārāja, his father becomes a demon, demon, and he has to fight Nṛsiṁha. That means it is the karma of a previous life, and he’s praying, he has to pray to the Lord to protect him. Or is it understood that he’ll get the protection? So why this prayer?

Prabhupāda: He was protected. Devotees are not under the karma. In the Brahma-saṁhitā it is stated, karmāṇi nirdahati kintu ca bhakti-bhājām [Bs. 5.54]. PRAHLĀDA MAHĀRĀJA WAS TORTURED BY HIS FATHER IN SO MANY WAYS, BUT HE WAS NOT AFFECTED. HE WAS NOT AFFECTED. SUPERFICIALLY… JUST LIKE IN THE CHRISTIAN BIBLE ALSO, THAT LORD JESUS CHRIST WAS TORTURED, BUT HE WAS NOT AFFECTED. THIS IS THE DIFFERENCE BETWEEN ORDINARY MAN AND THE DEVOTEES OR TRANSCENDENTALISTS. Apparently it is seen that a devotee is being tortured, but he is not tortured. There is one example, nice example. Just like the cat. The cat carries the kitties in the mouth, and it carries a mouse also in the mouth. So apparently it is seen that a cat is carrying its kitties in the mouth means it is in pain. But it is not in pain. That is a fact. Rather, she feels very comfortable. You see? But when the cat, the same cat, catches one mouse, his life is gone. But you see that she is carrying in the mouth both of them. SIMILARLY, WHENEVER YOU’LL FIND THAT A GREAT DEVOTEE IS PLACED INTO TORTURING CONDITION, HE DOES NOT FEEL. But the demon thinks that “I am torturing him.” Yes?

Guest: (indistinct)

Prabhupāda: Yes. Govinda is another name of Kṛṣṇa. Go means cows and go means land and go means senses. There are three meanings of go. So… And vinda means pleasure-giving. So He gives pleasure to the senses, He gives pleasure to the cows, and He gives pleasure to the land. That means whenever Kṛṣṇa appears, the land becomes very pleasing. The production, the situation, everything becomes very pleasing. So Govinda means one who gives pleasure to the senses and to the cows. Kṛṣṇa in His abode, Kṛṣṇaloka, is always busy as a cowherd’s boy. Surabhīr abhipālayantam [Bs. 5.29]. He’s always nursing the cows. He’s always surrounded by cows. Surabhīr abhipālayantam. You see here is the picture. It is a cow. Govinda means the cowherd’s boy, or one who gives pleasure to the senses. Gopāla. Go means cows and pāla means herds. So one who keeps the cowherds, that is also Gopāla. (end)

Link to this page: https://prabhupadabooks.com/classes/general/excerpt/montreal/june/29/1968

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TEXT 9

yasya yogaṁ na vāñchanti

viyoga-bhaya-kātarāḥ

bhajanti caraṇāmbhojaṁ

munayo hari-medhasaḥ

SYNONYMS

yasya—with the body; yogam—contact; na—do not; vāñchanti—jñānīs desire; viyoga-bhaya-kātarāḥ—being afraid of giving up the body again; bhajanti—offer transcendental loving service; caraṇa-ambhojam—to the lotus feet of the Lord; munayaḥ—great saintly persons; hari-medhasaḥ—whose intelligence is always absorbed in thoughts of Hari, the Supreme Personality of Godhead.

TRANSLATION

Mahārāja Nimi continued: Māyāvādīs generally want freedom from accepting a material body because they fear having to give it up again. But devotees whose intelligence is always filled with the service of the Lord are unafraid. Indeed, they take advantage of the body to render transcendental loving service.

PURPORT

Mahārāja Nimi did not want to accept a material body, which would be a cause of bondage; because he was a devotee, he wanted a body by which he could render devotional service to the Lord. Śrīla Bhaktivinoda Ṭhākura sings:

janmāobi more icchā yadi tora

bhakta-gṛhe jani janma ha-u mora

kīṭa-janma ha-u yathā tuyā dāsa

“My Lord, if You want me to take birth and accept a material body again, kindly do me this favor: allow me to take birth in the home of Your servant, Your devotee. I do not mind being born there even as an insignificant creature like an insect.” Śrī Caitanya Mahāprabhu also said:

na dhanaṁ na janaṁ na sundarīṁ

kavitāṁ vā jagadīśa kāmaye

mama janmani janmanīśvare

bhavatād bhaktir ahaitukyī tvayi

“O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.” (Śikṣāṣṭaka 4) By saying “life after life” (janmani janmani), the Lord referred not to an ordinary birth but a birth in which to remember the lotus feet of the Lord. Such a body is desirable. A devotee does not think like yogīs and jñānīs, who want to refuse a material body and become one with the impersonal Brahman effulgence. A devotee does not like this idea. On the contrary, he will accept any body, material or spiritual, for he wants to serve the Lord. This is real liberation.

If one has a strong desire to serve the Lord, even if he accepts a material body, there is no cause of anxiety, since a devotee, even in a material body, is a liberated soul. This is confirmed by Śrīla Rūpa Gosvāmī:

īhā yasya harer dāsye

karmaṇā manasā girā

nikhilāsv apy avasthāsu

jīvan-muktaḥ sa ucyate

“A person acting in Kṛṣṇa consciousness (or, in other words, in the service of Kṛṣṇa) with his body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so-called material activities.” The desire to serve the Lord establishes one as liberated in any condition of life, whether in a spiritual body or a material body. In a spiritual body the devotee becomes a direct associate of the Lord, but even though a devotee may superficially appear to be in a material body, he is always liberated and is engaged in the same duties of service to the Lord as a devotee in Vaikuṇṭhaloka. There is no distinction. It is said, sādhur jīvo vā maro vā. Whether a devotee is alive or dead, his only concern is to serve the Lord. Tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]. When he gives up his body, he goes directly to become an associate of the Lord and serve Him, although he does the same thing even in a material body in the material world.

FOR A DEVOTEE THERE IS NO PAIN, PLEASURE OR MATERIAL PERFECTION. ONE MAY ARGUE THAT AT THE TIME OF DEATH A DEVOTEE ALSO SUFFERS BECAUSE OF GIVING UP HIS MATERIAL BODY. BUT IN THIS CONNECTION THE EXAMPLE MAY BE GIVEN THAT A CAT CARRIES A MOUSE IN ITS MOUTH AND ALSO CARRIES A KITTEN IN ITS MOUTH. BOTH THE MOUSE AND THE KITTEN ARE CARRIED IN THE SAME MOUTH, BUT THE PERCEPTION OF THE MOUSE IS DIFFERENT FROM THAT OF THE KITTEN. WHEN A DEVOTEE GIVES UP HIS BODY (TYAKTVĀ DEHAM), HE IS READY TO GO BACK HOME, BACK TO GODHEAD. THUS HIS PERCEPTION IS CERTAINLY DIFFERENT FROM THAT OF A PERSON BEING TAKEN AWAY BY YAMARĀJA FOR PUNISHMENT. A person whose intelligence is always concentrated upon the service of the Lord is unafraid of accepting a material body, whereas a nondevotee, having no engagement in the service of the Lord, is very much afraid of accepting a material body or giving up his present one. Therefore, we should follow the instruction of Caitanya Mahāprabhu: mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi. It doesn’t matter whether we accept a material body or a spiritual body; our only ambition should be to serve the Supreme Personality of Godhead.

Link to this page: https://prabhupadabooks.com/sb/9/13/9

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TEXT 23

mad-āśrayāḥ kathā mṛṣṭāḥ

śṛṇvanti kathayanti ca

tapanti vividhās tāpā

naitān mad-gata-cetasaḥ

TRANSLATION

Engaged constantly in chanting and hearing about Me, the Supreme Personality of Godhead, the sādhus do not suffer from material miseries because they are always filled with thoughts of My pastimes and activities.

PURPORT

There are multifarious miseries in material existence—those pertaining to the body and the mind, those imposed by other living entities and those imposed by natural disturbances. But a sādhu is not disturbed by such miserable conditions because his mind is always filled with Kṛṣṇa consciousness, and thus he does not like to talk about anything but the activities of the Lord. Mahārāja Ambarīṣa did not speak of anything but the pastimes of the Lord. Vacāṁsi vaikuṇṭha-guṇānuvarṇane. He engaged his words only in glorification of the Supreme Personality of Godhead. Ordinary conditioned souls, being forgetful of the activities of the Lord, are always full of anxieties and material tribulations. On the other hand, since the devotees always engage in the topics of the Lord, they are forgetful of the miseries of material existence. Thus they differ from other living entities, who are simply suffering.

There is no one in the world materially engaged who can boldly say, “I am not suffering.” I challenge anyone to say this. Everyone in the material world is suffering in some way or another. If not, why are so many drugs being advertised? On the television they are always advertising tranquilizers and pain killers, and in America and in other Western countries they are so advanced that there are dozens of tablets for various pains. Therefore there must be some suffering. Actually, anyone who has a material body has to accept suffering. There are three types of suffering in the material world: ādhyātmika, ādhibhautika and ādhidaivika. Ādhyātmika refers to the body and mind. Today I have a headache or some pain in my back, or my mind is not very quiet. These are sufferings called ādhyātmika. There are other forms of suffering called ādhibhautika, which are sufferings imposed by other living entities. Apart from this, there are sufferings called adhidaivika, over which we have no control whatsoever. These are caused by the demigods or acts of nature, and include famine, pestilence, flood, excessive heat or excessive cold, earthquakes, fire and so on. Nonetheless, we are thinking that we are very happy within this material world, although in addition to these threefold miseries there is also birth, old age, disease and death. So where is our happiness? Because we are under the spell of māyā, we are thinking that our position is very secure. We are thinking, “Let us enjoy life,” but what kind of enjoyment is this?

Obviously we have to tolerate suffering. One of the characteristics of a sādhu is tolerance. Everyone is tolerant to a degree, but a sādhu’s tolerance and an ordinary man’s tolerance are different. This is because a sādhu knows that he is not the body. According to a Bengali Vaiṣṇava song: deha-smṛti nāhi yāra saṁsāra-bandhana kāhāṅ tāra.

If we properly understand that we are not the body, although we may suffer, we will not feel the suffering as acutely. For instance, if one thinks, “This is my car,” and is very attached to it, he suffers more when it is wrecked than a person who thinks, “It can be repaired, or I can leave it.” It is a question of mental absorption. Because he is more like an animal, a materialist suffers more. The devotee, on the other hand, takes Kṛṣṇa’s advice in Bhagavad-gītā (2.14):

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino ’nityās

tāṁs titikṣasva bhārata

“O son of Kuntī, the nonpermanent appearance of happiness and distress and their disappearance in due course are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.”

In summer we suffer, and in winter we suffer. In the summer, fire brings suffering, and in the winter the same fire is pleasing. Similarly, in the winter, water is suffering, but in the summer it is pleasing. The water and the fire are the same, but sometimes they are pleasing, sometimes they are not. This is due to the touch of the skin. We all have some “skin disease,” which is the body, and therefore we are suffering. Because we have become such rascals, we are thinking, “I am this body.” According to the Āyur-vedic system, the body is composed of three material elements: kapha-pitta-vāyu. The more we are in the bodily conception, the more we suffer.

Presently so many “ism’s” are being developed according to the bodily conception—nationalism, communism, socialism, communalism and so on. In Calcutta during the 1947 Hindu-Muslim riots, there was more suffering because everyone was thinking, “I am a Hindu” or “I am a Muslim.” But, if one is advanced in Kṛṣṇa consciousness, he will not fight according to such conceptions, A Kṛṣṇa conscious person knows that he is neither Hindu nor Muslim but the eternal servant of Kṛṣṇa. Because people are being educated to become more body conscious, their sufferings are increasing. If we reduce the bodily conception, suffering will also be reduced. Those who are Kṛṣṇa conscious, who are always thinking of Kṛṣṇa within their minds and within their hearts, are not suffering as much because they know that whatever they might suffer is due to Kṛṣṇa’s desire. Therefore they welcome suffering. For instance, when Kṛṣṇa was leaving, Queen Kuntī said, “My dear Kṛṣṇa, when we were in a dangerous situation, You were always present as our friend and adviser. Now we are well situated with our kingdom, and now You are leaving for Dvārakā. This is not good. It is better that we again suffer so that we can always remember You.” Thus the devotee sometimes welcomes suffering as an opportunity to remember Kṛṣṇa constantly. When a devotee suffers, he thinks, “This is due to my past misdeeds. Actually I should be suffering a great deal, but due to Kṛṣṇa’s grace I am suffering just a little. After all, suffering and enjoyment are in the mind.” In this way, a devotee is not greatly affected by suffering, and this is the difference between a devotee and a nondevotee.

Prahlāda Mahārāja, a five-year-old boy, had to undergo a great deal of suffering at the hands of his father, who was torturing him for being a devotee. The boy was trampled by elephants, thrown from a mountain, placed in burning oil and thrown into a snake pit, yet he was silent during this whole ordeal. Similarly, Haridāsa Ṭhākura, a Muhammadan by birth, was a very great devotee and was always chanting Hare Kṛṣṇa. That was his only fault. However, the Muslim Kazi called him forth and said, “You are a Muhammadan, born in a great Muhammadan family, yet you are chanting this Hindu Hare Kṛṣṇa mantra. What is this?” Haridāsa Ṭhākura mildly replied, “My dear sir, there are many Hindus who have become Muhammadans. Suppose I have become a Hindu? What is wrong with this?” The Kazi became very angry and ordered Haridāsa Ṭhākura to be whipped in twenty-two bazaars. This essentially meant that he was to be beaten to death, but because he was such a great devotee he did not actually feel the pain. Although a devotee may sometimes have to suffer, he tolerates the suffering. At the same time, he is very kind to conditioned souls and tries to elevate them to Kṛṣṇa consciousness. This is one of the primary features of a devotee’s life. People are always putting a sādhu into difficulties, but he does not give up his job, which is to spread Kṛṣṇa consciousness so that others may become happy. It was Prahlāda Mahārāja who said: “My Lord, I am not suffering, for I know the art of being happy.” How is this? “Simply by hearing about You and chanting about You I am happy.” This is the business of a devotee—hearing and chanting about the Lord. This is śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam [SB 7.5.23]. Now this śravaṇaṁ kīrtanam is taking place all over the world through the Kṛṣṇa consciousness movement.

Even in ordinary life it is possible for the mind to be absorbed in such a way that even a surgical operation may not disturb a man. Years ago, when Stalin had to undergo a surgical operation, he refused the use of chloroform. If this is possible even in an ordinary materialistic life, what to speak of spiritual life? One’s mind should always be absorbed in Kṛṣṇa consciousness, in thinking of Kṛṣṇa. It is Kṛṣṇa’s injunction, “Always think of Me.” The European and American youths in the Kṛṣṇa consciousness movement have been accustomed to many bad habits since birth, but now they have given these up. Many people think that it is impossible to live without illicit sex, intoxication, meat-eating and gambling. One famous Marquess told one of my Godbrothers, “Please make me a brāhmaṇa.” My Godbrother said, “Yes, it is not a very difficult thing. Simply give up these bad habits—intoxication, illicit sex, meat-eating and gambling. Then you can become a brāhmaṇa.” The Marquess then said, “Impossible! This is our life.” Actually we have seen that in Western countries older men cannot give up these habits, and because of this they are suffering, yet many young boys and girls have given them up, and there is no suffering. This is due to Kṛṣṇa consciousness.

This process is open to everyone. Everyone has heard of the Bhagavad-gītā. We can attain perfection simply by following the instructions given in this book. It is not necessary to abandon our responsibilities. Mahārāja Ambarīṣa was a great emperor administering to his kingdom, yet at the same time he spoke only of Kṛṣṇa. Caitanya Mahāprabhu requested that His devotees only talk about Kṛṣṇa. If we simply talk about Kṛṣṇa and hear about Him, the stage will come when we will no longer suffer. This is called ānandamayo ’bhyāsāt in the Vedānta-sūtra. The living entity and Kṛṣṇa are both ānandamaya, transcendentally blissful. On that platform, there is no possibility of material suffering. It is not a question of displaying some magical feats. The greatest magic is freedom from suffering, and this is the freedom of a devotee. When we feel pleasure from hearing about Kṛṣṇa and talking about Him, we should know that we are making progress on the path of perfection. At that time, material suffering will not be felt at all. This is the practical effect of rendering devotional service, which Lord Kapila is pointing out to His mother.

Link to this page: https://prabhupadabooks.com/tlk/11/tlk_vs_23

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Devotee (2): DOES HE EXPERIENCE THE MISERIES OF THE GROSS BODY WHEN HE’S IN SATTVA-GUṆA, IN THE MODE OF GOODNESS? DOES HE EXPERIENCE HUNGER AND THIRST, THOSE THINGS LIKE THAT?

Prabhupāda: Gross body means no hunger?

Devotee (2): When a person’s in sattva-guṇa, he’s not so much feeling the pain…

Prabhupāda: He is not disturbed by the rajo-guṇa, tamo-guṇa. That is sattva-guṇa. Naṣṭa-prayeṣv abhadreṣu [SB 1.2.18]. He can be disturbed by rajo-guṇa, tamo-guṇa, but when he is in sattva-guṇa, he is not so much disturbed. And if he increase and go to the pure sattva-guṇa, suddha-sattva, then he is no more disturbed. At that time he can understand what is God. [break] …you are strongly situated in sattva-guṇa, the other base qualities cannot disturb you. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye [SB 1.2.19]. Other guṇa means lusty desires and greediness. This thing will be finished when you are strongly situated in sattva-guṇa. Then you go advance more and more. [break] …hear about Kṛṣṇa, to chant about Kṛṣṇa, means cleansing, cleansing the dirty things of rajo-guṇa and tamo-guṇa. [break] …world is going on on rajo-guṇa and tamo-guṇa. Very minute quantity of population are by sattva-guṇa.

Brahmānanda: Perhaps only in India will you find people in…

Prabhupāda: Yes, some. That is also deteriorating. [break] The sattva-guṇa… the Māyāvādī, they are also supposed to be in sattva-guṇa, but mixed with rajo-guṇa, tamo-guṇa. Therefore not pure.

Devotee (2): You were saying that when one is in the mode of goodness, that he is on the mental platform?

Prabhupāda: Hmm?

Devotee (2): Does that mean that he’s not… He’s experiencing the subtle body inside of the gross body, or what does that mean exactly?

Prabhupāda: Mental platform is mixed sattva-guṇa, rajo-guṇa, not pure. But if you keep always Kṛṣṇa in your mind, then you are purified. The mind has no other opportunity to keep anything else. Kṛṣṇa is sitting there, then guarantee. [break] …they keep always seeing Viṣṇu form within the heart. Therefore they keep in sattva-guṇa. Similarly, if you keep Kṛṣṇa, then you are in sattva-guṇa. And when that concentration on Kṛṣṇa is not disturbed, then it is śuddha-sattva. That is spiritual platform. [break] …ekādaśī?

Nitāi: It’s Saturday, the 6th.

Devotee (2): What does the yogi perceive when he cuts off the outer senses, he finally reaches the…

Prabhupāda: Perceive?

Devotee (2): What does he experience when he cuts off the outer senses and is able to…

Prabhupāda: Outer senses, what do you mean by outer senses-dead?

Devotee (2): His bodily senses.

Prabhupāda: There is no question of outer senses. Senses purified. What do you mean by outer senses?

Devotee (2): The senses with which you perceive the outer gross…

Prabhupāda: That always remains. But when it is not purified, you perceive material things. When it is purified, you perceive spiritual things.

Devotee (2): So the same gross senses will be able to see spiritual things.

Prabhupāda: Yes, it is purified. Bhakti is the purifying process. I have already said. Not that the eyes are suffering from cataract disease, “Pluck out.” That is Māyāvādī philosophy.

Devotee (2): What does that mean, then, when the yogis withdraw their senses from the objects like it says like the tortoise withdraws his limbs within the shell? What does that refer to then?

Prabhupāda: Hm? What is that? I do not follow.

Brahmānanda: He asks, in the yoga system…

Prabhupāda: Yoga system means always see Supersoul; that is real yoga system. Perfection. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Yoginaḥ, being meditating and seeing the Supersoul, this is yoga. Not that he does not see. He is seeing Supersoul. He is seeing nothing else.

Devotee (1): He doesn’t see the Supersoul with the gross senses, though, does he?

Prabhupāda: Pure senses. He does not… Impure senses and pure senses.

Devotee (2): How can you tell when your senses are getting purified?

Prabhupāda: You will understand Kṛṣṇa more and more. So long your senses are not purified, you will not understand clearly what is Kṛṣṇa. [break] …understanding Kṛṣṇa means detestful to the material world, attached to Kṛṣṇa. Bhaktiḥ pareśānubhavaḥ viraktir anyatra syāt. [break]

Devotee (2): Is it true that eventually by this process we’ll become purified so we can become like śruti-dharas?

Prabhupāda: That you will see when you become purified.

Devotee (2): Then we will actually attain that condition, then.

Prabhupāda: Try to become purified. Don’t imagine and guess, “What will be the condition when I am purified?” This is all nonsense. Try to become purified.

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Prabhupāda:

mṛdutvaṁ kaṭhinatvaṁ ca

śaityam uṣṇatvam eva ca

etat sparśasya sparśatvaṁ

tan-mātratvaṁ nabhasvataḥ

[SB 3.26.36]

These are all different transformation of the ethereal existence. So in the Bhagavad-gītā it is said, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ [Bg. 2.14]. SO OUR, THESE MATERIAL PAINS AND PLEASURE, ARE FELT ON ACCOUNT OF THIS SPARŚA AND ARRANGEMENT OF THE ETHER AND TRANSFORMATION OF ETHEREAL ACTIVITIES. ACTUALLY, IT HAS NOTHING TO DO WITH THE SPIRIT SOUL. SPIRIT SOUL IS UNTOUCHED BY ALL THESE THING. IT REQUIRES SIMPLY REALIZATION. GREAT DEVOTEES LIKE BHARATA MAHĀRĀJA OR PRAHLĀDA MAHĀRĀJA, HARIDĀSA ṬHĀKURA, BECAUSE THEY WERE VERY, VERY MUCH ADVANCED IN SPIRITUAL CONSCIOUSNESS, THESE ETHEREAL ACTIVITIES ON THE EXTERNAL BODY DID NOT TOUCH THEM. EVEN IN OUR WESTERN WORLD, LORD JESUS CHRIST, HE WAS ALSO CRUCIFIED, BUT IT DID NOT TOUCH HIM.

So this is to be practiced, that we should not be disturbed by the ethereal transformation in touch with the skin and be disturbed in our regular activities in devotional service. That is called sthita-prajña. In the… The word is used in the Bhagavad-gītā, sthita-prajña. So a devotee is sthita-prajña. He should not be disturbed by this material condition, or change of ethereal activities. We should be fixed up, ātma-stha, ātma-stha. And then our progress in spiritual life will be unhampered. Actually, as it is stated in the Śrīmad-Bhāgavatam, ahaituky apratihatā.

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

When we are firmly fixed up in devotional service, that is the highest transcendental form of religion.

Link to this page: https://prabhupadabooks.com/classes/sb/3/26/35-36/bombay/january/12/1975

 

(by Mahesh Raja)