The Nectar of Devotion

Vndvana, October 18, 1972

Pradyumna: (reading) "...cannot steadily remain either in sense
enjoyment or in renunciation. Change is going on perpetually, and we
cannot be happy in either state because of our eternal constitutional
position. Sense gratification does not endure for long and it is therefore
called capala-sukha, or flickering happiness. For example, an ordinary
family man who works very hard day and night and it successful in
giving comforts to the members of his family thereby relishes a kind of
mellow, but his whole advancement of material happiness immediately
terminates along with his body as soon as his life is over. Death is
therefore taken as the representative of God for the atheistic class of
men. The devotee realizes the presence of God by devotional service,
whereas the atheist realizes the presence of God in the shape of death.
At death, everything is finished, and one has to begin a new chapter of
life in a new situation, perhaps higher or lower than the last one."
Prabhupda: Yes. This is very important point. The atheist class men,
they say, "Can you show me God?" There are statements of atheist
class, or sannys even, that he demanded his spiritual master
"Whether you can show me God?" So God cannot be seen by such
demand. In the stras it is said, ata r-kanmdi na bhaved grhyam indriyai [Cc.Madhya 17.136]. r-kanmdi. r Ka is present by His name, by His form, by His
pastimes, by His paraphernalia, by His qualities. Anything
about Ka is non-different. Ka and Ka's name, it is the same.
There is no difference. In the materialistic view, there is difference
between the substance and the name. Just like water. If you are thirsty,
simply if I chant, "Water, water, water," it will not quench your thirst.
You require the substance, water. So similarly, a, a person's photograph
or a statue is different from the person. If there is a photograph of a
certain gentleman and if you want to do business with the photograph,
it is not possible. You'll have to seek for the actual person. But in case
ofKa, it is not like that. Ka, the person, and Ka's
name, HareKa, the same thing. It is not that we are chanting "Ka,
Ka" and this Ka, the Supreme Personality of Godhead, is
different. No. Nmarpe ka avatra. The name of Ka and Ka,
the person, identical.

Just like we are worshiping the form of Rdh-Govinda, RdhMdhava, Rdh-Dmodara. So this form, atheists will say that "This is
statue." But a theist person, who knows Ka, he will see this form
ofKa not different from the original person, Ka. Just
like CaitanyaMahprabhu, when He entered the Jaganntha temple,
He immediately fainted, "Here is My Lord." Others who are going in
the Jagannthatemple, they are seeing something made of wood.
Therefore straforbids, arcye il-dhr guruu naramatir vaiave jti-buddhir sa evanaraka. Arcye il-dhr. Arcamrti, the form worshiped in the temple, if somebody thinks it is made
of wood, it is made of stone, that is nrak-buddhi. No devotee will
say. Only the nondevotee, atheist class of men will say it, that "They are
worshiping wood. They are worshiping stone." But a devotee knows
that His worshipable Lord is present here personally. It is a question of
revising, of reforming this perception. The whole Ka consciousness
process is reforming or purifying the senses.
sarvopdhi-vinirmukta
tat-paratvena nirmalam
hkea hkeasevana bhaktir ucyate
[Cc. Madhya 19.170]

Bhakti means to purify the senses.

premjana cchurita-bhakti-vilocanena
santa sadaiva hdayeu vilokayanti
ya ymasundaranam acintya-gua-svarpa
govindam di-purua tam aha bhajmi
[Bs. 5.38]
Real devotee, santa, saintly persons, their eyes are purified by the
ointment
of
love
of
Godhead. Premjana-cchurita-bhaktivilocanenasanta sadaiva hdayeu vilokayanti [Bs. 5.38]. They are
seeing Ka or his worshipable God... Ka has many forms. Rmdimrtiu. Kahas His form as Lord Rmacandra, as Varha,
as Krma, as Nsiha.Ananta-koi. Innumerable forms He has got. All
of them are Ka. So a devotee, on account of his eyes being smeared
with the ointment of love of God, he sees Ka twenty-four hours
within his heart. That is the vision of the devotee. Atheist class will say,
"Where is God?" Because he has no eyes to see the God. But a theist
class or a devotee, he sees God, orKa, twenty-four hours. He does
not
see
anything
else.
In
the Caitanya-caritmta it
is

said, sthvara jagama dekhe n dekhe tra mrti [Cc.Madhya 8.274].

A devotee, mah-bhgavata, highly advanced devotee, he sees trees, but
he does not see the tree. He sees Ka. How? Has he gonemad? No.
Actually he sees. But what is this tree? The tree, outwardly, is Ka's
energy. Your body, my body, the trees's body, the dog's body, the cat's
body. What are these bodies? The bodies are made of the external,
material energy. Ka says in the Bhagavad-gt, bhmir po
'nalo vyukha mano buddhir eva ca, bhinn me
praktir aadh [Bg. 7.4]. The material elements, they are simply
Ka's external energy. So as soon as a devotee sees anything material,
he sees immediately the energy ofKa, and along with the energy
of Ka, he sees immediately Ka. Reactory. He actually. With
reference to the context.
Just like you are reading some portion of a book. As soon as there is
some reference, immediately you see the person. Suppose you are
phoning, talking on telephone with somebody. As soon as hear the
body, as soon as hear his sound, immediately you see your friend. It is
not very difficult to understand. Simply one has to know the person or
one has, must have the knowledge. So one who has got knowledge,
perfect knowledge of the constitution of this material body, he does not
see the body. He sees Ka. So
anything, sthvara jagama... Sthvara means moving,
and jagama... Sthvara means "not moving," and jagamameans
"moving". There are two classes of living entities. Some of them are
moving and some of them not moving. So a devotee either sees a living
entity moving or a living entity's not moving, he does not see the
outward covering, but he sees within, the spirit soul, part and parcel
ofKa, and without, the body, the material body, he sees Ka's
energy. And because everything is in reference with Ka, therefore he
seesKa only and nothing else. So this is the statement in
the Caitanyacaritmta. Sthvara jagama dekhe n dekhe tra mrti [Cc. Madhya8
.274]. He does not see the external form, but he sees the actual essence
of the person and therefore he sees Ka. In the Bhagavad-gt it is
confirmed,
vidy-vinaya-sampanne
brhmae gavi hastini
uni caiva va-pke ca
pait sama-darina
[Bg. 5.18]

Pait, those who are actually paitas, learned, knowledge, they see
everyone on the equal level. Pait sama-darina. Vidy-vinayesampanne. He sees one very learned scholar, brhmaa, and sees a
cow, sees one elephant, sees one dog, sees one dog eater, the lowest of
the human kind, but he's sama-darina. He sees everyone of them as
spirit soul, the body as Ka's energy. Therefore he has no different
vision
for
different
persons. Vidy-vinayasampanne brh..., pait sama-darina [Bg. 5.18]. This
is
called Brahman realization vision. Brahmanrealization, God.
brahma-bhta prasanntm
na ocati na kkati
sama sarveu bhteu
mad-bhakti labhate parm
[Bg. 18.54]
This is brahma-bhta vision. A paita. Actually, when one becomes
learned scholar, he becomes Brahman realized. That is the meaning
ofbrhmaa. Brhmaa is one who has realized the Brahman.
brahma-bhta prasanntm
na ocati na kkati
sama sarveu bhteu
mad-bhakti labhate parm
[Bg. 18.54]
So before beginning of pure devotional life, one must
be Brahmanrealized. That is pure bhakti. That is actual, actually the
platform of devotional service. Means one must be above the
brahminical
qualifications,
a Vaiava.
A Vaiava... Madbhakti labhate parm.One
who
attains
the
devotional
service, parm, par bhakti... There are three stages of devotional
life. Arcye il-dhr...
arcym eva haraye
yat pj raddhayehate
na tad-bhakteu cnyeu
sa bhakta prkta smta
A person who is worshiping the Deity in the temple with all regulative
principles, arcym eva haraye yat pj raddhaya, with
devotion,
he's executing the service, but he does not know how to respect a
devotee, natad bhakteu... He has concentrated his mind on the arcamrti, the Deity form of the Lord within the temple... That is very nice.

But if he does not now how to worship a devotee, na tadbhakteu cnyeu, and he does not know how to elevate other
persons, sa bhakta prkta smta, such kind of devotee is to be
considered
as
material, prkta. Gradually,
one
has
to
become aprkta. So there are different stages of devotional service.
Everything is explained in the scriptures.
Now our point was that how to see Ka in everything? Ata rka-nmdi na bhaved grhyam indriyai [Cc. Madhya 17.136]. By
these blunt, material senses, we cannot appreciate, or we can see, the
Supreme Personality of Godhead. It has to be purified. Sarvopdhivinirmuktam [Cc. Madhya 19.170]. One must be relieved from all
designations. So long one thinks that "I am Hindu. I am Christian. I am
Muhammadan. I am this. I am brhmaa. I am dra. I am katriya. I
am man. I am woman. I am black. I am white." These are all
designations. One has to become free from all these designations. That
is calledsarvopdhi-vinirmuktam. If you see God, Ka, from
the Hindu angle of vision, if you see God from Christian angle of vision,
then you cannot see God. That is not seeing God. You have to become
freed from all these designations. Just
like Caitanya Mahprabhu taught us, nha vipra naca narapatir na yatir v. Caitanya Mahprabhu says, "I am not abrhmaa. I
am not a katriya. I am not a vaiya. I am not a dra. I am not
a sannys. I am not a ghastha. I am not a brahmacr." Then "What
You are?" Because within these eight categories, we are living.
ButCaitanya Mahprabhu says, "I don't belong to all these categories."
Then "What You are, Sir?" Gop-bhartu pada-kamalayor dsadsnudsa[Cc. Madhya 13.80]. "I am the servant of the servant of the
servant of the servant of Ka, the maintainer of the gops."
So unless you come to this stage, free from all designations, he
cannot serve Ka. Ka accepts service from the
devotee. Bhakty mmabhijnti [Bg. 18.55]. Patra pupa phala t
oya yo me bhaktyprayacchati [Bg. 9.26]. Ka is not beggar, that
He has come to your place and asking some food from you. No.
But Ka accepts your food, provided you are a devotee. That is Ka.
You can offer Ka patrapupa phala toyam. You do not require
to become very rich man. The poorest of the poor can
offer Ka something. What is that? Patrapupa phala toyam. A
little flower, a little fruit, a little leaf and little water. Everyone can
collect a little flower, a little water. And from any part of the world. Not
that Ka can be worshiped in India. Ka can be worshiped

in Vndvana. Wherever Ka is worshiped, that isVndvana.

Otherwise, if Ka is not worshiped, that is not Vndvana. So
how Ka is worshiped? Ka says, patra pupa phala toyayo
me bhakty prayacchati [Bg. 9.26], "Anyone who offers Me these things
with bhakti, with devotion, with love," tad aham anmi, "then I eat it."
Not that an abhakta will offer something and Ka will accept. No.
sarvopdhi-vinirmukta
tat paratvena nirmalam
hkea hkeasevana bhaktir ucyate
[Cc. Madhya 19.170]
This is the definition of bhakti in the, in the Nrada Pacaratra, that
when
one
is
freed
from
the
designations, sarvopdhivinirmuktam... "Sir, I am a brhmaa. Therefore I can offer You
something." No. Ka is not exposed to anyone except to the
devotees. Nha praka sarvasyayogamysamvta [Bg. 7.25]. Ka is covered by yogamy. He's not revealed
to any, anyone, except to the devotees. There are many other
instructions
in
the stras. Ata r-kanmdi na bhaved grhyamindriyai [Cc. Madhya 17.136]. That
I
explained. Ka is not approachable by our these blunt senses,
material senses, with designation. Unless one is freed from all
designations. Just like CaitanyaMahprabhu instructs, "I am not
a brhmaa, I am not a dra, I'm not akatriya, I'm not
a brahmacr, I'm not a ghastha, but I am the servant of the servant of
the servant of Ka, who is the maintainer of the gops."Gopbhartur pada-kamalayor dsadsnudsa [Cc. Madhya 13.80]. SoKa is not visible to the atheist
class of men. Ka's only visible to the devotees. And the devotee
sees Ka and nothing but Ka, and twenty-four hours. It is not
that Ka is... A devotee sees Ka while he's worshiping only, and
other times, he's not seeing. No. He's seeing twenty-four hours. But the
atheists, they ask, "Can you show me Ka? Can you show me God?"
The reply is, "Have you got the eyes to see Ka?" It is not so
easy, Ka. In the Brahma-sahit it is said,
panths tu koi-ata-vatsara-sampragamyo
vyor athpi manaso muni-pugavnm
so 'pyasti yat-prapadya-smny avicintya-tattve
govindam di-purua tam aha bhajmi
[Bs. 5.34]

Govinda. Panths tu koi-ata-vatsara-sampragamyo. Pantha means

road. If you walk over the path of Ka... Suppose Ka, there is
Kaloka. Above this material universe, there is another spiritual
sky,paravyoma. It is called paravyoma. That is confirmed in
the Bhagavad-gt,
paras tasmt tu bhva anya 'vyakta
'vyaktt santana [Bg. 8.20].There is another nature. As this is
material nature, there is spiritual nature. And in that spiritual nature
there
are
innumerable
spiritual
planets.
They
are
called Vaikuha planets. And the highest Vaikuhaplanet is called
Kaloka, or Goloka Vndvana. This Vndvana is replica of that
original Vndvana. When Ka comes on this planet or within this
universe, He comes in this Vndvana. This is called BhaumaVndvana. Of course, there is no difference between BhaumaVndvanaand Paravyoma-Vndvana. So if we want to see Ka, then
we must be freed from designations. That is the process. Not only
designations, but from all kinds of desires.
anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
[Brs. 1.1.11]
These are the definitions given by rla Rpa Gosvm.
We GauyaVaiavas, Madhva-Gauya Vaiavas, we are followers of
rla RpaGosvm and others, a-Gosvm.
r-rpa-santana-bhaa-raghuntha
r-jva-gopla-bhaa-dsa-raghuntha

ei chay gosi yra tra mui dsa

tn-sabra pada-reu mora paca-grs
Unless one has followed strictly the path of the a-Gosvms, we
cannot accept him as guru. Because Narottama dsa hkura
says, ei chay gosiyra tra mui dsa. One who has followed strictly the
principles of RpaGosvm. Rpa Gosvm, of course, he lived very
simply, mendicant. A small loincloth and simple underneath a tree. But
simply by imitating his loincloth one does not become Rpa Gosvm.
One has to follow the principles of Rpa Gosvm. Then he's
called rpnuga. Unless you become rpnuga, you cannot understand
the Gauya philosophy. Eichay gosi yra tra mui dsa. So this is
called parampar system. Evaparampar-

prptam ima rjarayo vidu [Bg. 4.2]. If you follow the path
of Rpa Gosvm, Santana Gosvm... Not that simply by imitating his
cloth. You must follow in principle all the rules and regulations given
by...
anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
[Brs. 1.1.11]
This is the definition given by rla Rpa Gosvm in his Bhaktirasmta-sindhu. So one must be freed from all material desires. You
cannot earn your livelihood by showing the Deity. This was not the
business of Rpa Gosvm. Rpa Gosvm did not do any business by
showing the Deity. Therefore you have to follow strictly the principles
ofRpa Gosvm, Santana Gosvm. Then you become Rpnuga
Vaiavas. And Narottama dsa hkura says, "One who is following
the
principles
of
the Rpa Gosvm
and Santana Gosvm, tra mui dsa, I accept him as spiritual
master." Tn-sabra pada-reu mora paca-grs.
ei chay gosi yabe braje kail vsa
rdh-ka nitya-ll karil praka
So rdh-ka nitya-ll karil praka. By the, writing so many books,
hundreds
of
books, Rpa Gosvm, Santana Gosvm,
especially JvaGosvm... Nn-stra-vicraaika-nipuau saddharma-sasthpakaulokn hita-kriau. They wrote, they wrote
books for the benefit of the whole world. Lokn hita-kriau. They
did not write books only for the Hindus or for the persons who are in
India or in Vndvana. Loknhita-kriau, nn-stra-vicraaikanipuau. There were very, very expert. You'll find in the Bhaktirasmta-sindhu, wherever rla RpaGosvm has stated something,
immediately he has given reference from the stras. He did not
manufacture anything which is against the stras.That is Rpnuga,
Rpnuga Vaiava. So in order to see God, in order to serve God, we
have to follow. r Narottama dsa hkura, he has said,
rpa-raghuntha-pade haibe kuti
kabe hma bhujhaba se yugala-priti

Rpa-raghuntha-pade haibe kuti. Unless one becomes very, very

much
eager
to
follow
the
path
of

rla Rpa Gosvm, Santana Gosvm, he cannot understand what is

the love affairs of Rdh and Ka. Without following the principles
of Rpa Gosvm, if we wants to understand what is Rdh and Ka,
then we shall understand a boy, ordinary boys' and girls' affairs. That is
not Rdh-Ka. Therefore in the stra it is said,ata r-kanmdi na bhaved grhyam indriyai [Cc. Madhya 17.136].Do not try
to understand Rdh and Ka with these blunt eyes and senses; try to
understand through the instructions of rla Rpa Gosvm,
rla Santana Gosvm.
r-rpa-santana-bhaa-raghuntha
r-jva-gopla-bhaa-dsa-raghuntha
So this is the process. Bhakti-rasmta-sindhu, which we have
translated into English, Nectar of Devotion, is very important book. It
is the science of devotional service. If you want to be engaged in
devotional service, then you must read the Bhakti-rasmtasindhu. And then we shall be able to see God. Premjana-cchuritabhakti-vilocanena [Bs. 5.38], by following the rules and regulations and
the direction laid down in theBhakti-rasmta-sindhu, we shall be
gradually elevated to the platform of loving God. rla Rpa Gosvm
therefore says, dau raddh. dauraddh. First of all, faith. That is
the basic principle. And this word,raddh, has been described in
the Caitanya-caritmta by KavirjaGosvm,
raddh bde vivsa sudha nicaya
ke bhakti kaile sarva-karma kta haya
This is called raddh, that "If I surrender to Ka, then all business of
my life is done." This is called raddh. Not that sometimes I worship
Lord Ka, sometimes Lord iva, sometimes goddess Kali, sometimes
this,
sometimes
that.
That
is
not raddh.
raddh means sudhanicaya vivsa. What
is
that vivsa? Ke bhakti kaile sarva-karmakta haya. If I worship
only Ka, then all other duties are performed. Automatically. The
example is just like if you pour water on the root of the tree, the
transmission of the water is automatically done to the other branches,
leaves, and everything. If you supply food to the stomach, then the
energy is distributed automatically to the eyes, ears and other parts of
the body. Similarly, if you simply offer Ka surrender and worship
Him,sarvadharmn parityajya mm eka araa vraja [Bg. 18.66], then
you
worship all other demigods. You don't have to exert yourself for

worshiping other demigods. That is automatically done. Therefore the

whole concentration should be given to Ka.
That is the specific significance of Vndvana. In Vndvana,
simplyKa worshipable. rdhyo bhagavn vrajea-tanaya. That is
the vision of Lord Caitanya Mahprabhu, that rdhya, worshipable
Deity, worshipable God, is vrajea-tanaya, the son
of Nanda Mahrja, Ka.rdhyo bhagavn vrajea-tanayas taddhma vndvanam. As Ka is worshiped, similarly His
place, Vndvana, is also
worshipable. Ramykcid upsan vrajavadh vargea kalpit. There is
no more better form of worship than it was conceived by the damsels
of Vraja. rmad-bhgavatam amala puram. And the book,
authoritative literature, to understand Ka and His service is rmadBhgavatam. r-caitanya-mahaprabhor matam idam. This is the
mission of Lord CaitanyaMahprabhu. And Ka consciousness
movement is exactly following the principles of
r Caitanya Mahprabhu.
r Caitanya Mahprabhusaid, yre dekha tre kaha upadea.
So the atheist class, they cannot see Ka. They ca... They'll
see Kaat a certain time. What is that? That is ex..., described in
the Bhagavad-gt, mtyu sarva-hara cham [Bg. 10.34]. When there
will be death, when death will take away all our possessions, at that
time, we can seeKa. Just like Hirayakaipu. Hirayakaipu was
atheist. He could not see God. He was Godless. But at the last, he saw
God in the form of Nsihadeva. That is also, being father
of Prahlda Mahrja. Otherwise it was not possible. So God is
everywhere. Ka is everywhere.Antara-stha-paramucayntara-stham [Bs. 5.35]. Eko 'py asauracayitu jagad-aakoi yac-chaktir asti jagad-aa-cay yad-anta...[break] That's all.
Otherwise you can see God everywhere. He is within the atom, what to
speak of other things. Simply you have to smear your eyes with the
ointment of love of God, Ka. And if you want to come to that stage,
then you have to follow the instructions given by rla RpaGosvm in
the Bhakti-rasmta-sindhu. Thank you very much. HareKa.
Devotee (1): If one makes arrangement in this lifetime for others to
render service to Ka, but if the whole purpose of his arrangement is
to simply maintain his family and if he's still attached to sense
gratification, at the time of death, even though he has attraction for
sense gratification, will he attain a higher birth in a family of Vaiavas
in his next life or anything like this?

Prabhupda: No. Those who are engaged in devotional service, if they

cannot finish their business in this life, they are given chance next life
to get birth in a Vaiava family. Not all. Yoga-bhraa sajayate.
ucnrmat gehe [Bg. 6.41]. Those who could not finish, yogabhraa,bhakti-yoga, if he falls down while executing, he has no loss
because, even if he falls down, his life, next life is guaranteed in a nice
family. ucnrmat gehe. Either in rich family or in a devotee's
family. So both ways, he gets the chance of having a human form of life,
and if he's born in a Vaiava family, naturally he becomes Vaiava.
And if he takes his birth in a rich family, he has no problem for his
bread. So he can exclusively engage himself in devotional service.
Provided he gets the assistance of a bona fide spiritual master. So your
answer... Is that question, question is answered?
Devotee (1): Yes. But if someone has a temple and he maintains a Deity
for his personal sense gratification...
Prabhupda: That, that's all right. He is kaniha-adhikr. So gradually
he'll be elevated to the madhyama-adhikr and then uttamaadhikr. So in Ka's service, either he rubs this way or that way,
there is no loss. It is only giving. That is the statement
of Nrada. Tyaktv sva-dharmacarambuja harer bhajann apakvo
'tha patet tato yadi, ko v ptaabhd amuya kim [SB 1.5.17]. Even
one falls down, there is no loss because he'll get a chance next life to
begin from the point where he failed. So there is no loss. Whereas
others, because they did not know what is Ka, simply worked very
nicely, they, they, they are fruitless life. There is no gain. Ko vrtha
pto abhajat sva-dharmata. Even if one executes his occupational
duties very nicely, because he's not devotee, what is the gain of his life?
He does not gain anything. These are the version in the rmadBhgavatam. Yes?
Devotee (1): rla Prabhupda, what is the highest principle of the
Gosvm's, by following which one will be sure of attaining love of
rKa?
Prabhupda: Gosvm is controller of the sense, controller of the mind,
controller of the tongue, controller of the genital, controller of anger. So
many things he has to control, then he becomes gosvm. Vcovegakrodha-vegam udara-vegam upastha-vega manasovegam, etn vegnviaheta dhra pthiv sa iyt. After
becoming gosvm, he can make disciples all over the
world. Hare Ka.

Devotee (2): rla Prabhupda, today is the beginning of rj-vrata. Can

you describe what that is, rj-vrata, how it should be observed?
Prabhupda: What is this?
Gurudsa: They want to know rj-vrata.
Prabhupda: Uh.
Gurudsa: He wants you to describe what it is.
Devotee (1): And how should we observe it,
Prabhupda: rj-vrata, you chant Hare Ka twenty-four hours one
month (laughter) That's all.
Gurudsa: Hare Ka, Hare Ka, Ka...
Prabhupda: Yes. Don't sleep, don't eat. This is rj-vrata. Can you
execute?
Devotee (1): I don't know. (laughter)
Prabhupda: Yes.
Devotee (2): rla Prabhupda, I may have missed a point about the
atheist. He sees God at the time of death. Does he see the form
of Kaat the time of death?
Prabhupda: No. As the form of death. Ka has many forms. So death
is also Ka's form. Ye yath mm prapadyante ts tathaiva
bhajmyaham [Bg. 4.11]. One who has become inimical
to Ka, Ka appears as enemy. Just like He appeared as
Narasihdeva to Hirayakaipu. So Hirayakaipu was very great
personality. He was father of PrahldaMahrja. Ordinary man, they
fear the death. That fearful death, meeting with the fearfulness is their
meeting with Ka. All right. Chant HareKa. (end)