721108 - Lecture NOD - Vrndavana

Lectures by Date, 1972

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

721108ND-VRNDAVAN - November 08, 1972 - 41:50 Minutes

Prabhupāda: . . . stated in the Caitanya-caritāmṛta:

nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya

śravaṇādi-śuddha-citte karaye udaya

(Hari-bhakti-vilāsa)

The Kṛṣṇa consciousness is a fact in everyone's heart. It is already there. Otherwise, how these Europeans and Americans, they're taking to Kṛṣṇa consciousness very seriously? So it is to be understood that Kṛṣṇa consciousness was there already. By the process of hearing, śravaṇādi-śuddha-citte, process of hearing . . .

As Caitanya Mahāprabhu has recommended: ceto-darpaṇa-mārjanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam (CC Antya 20.12). Śrī-kṛṣṇa-saṅkīrtanam is so auspicious that the chanting of this mantra awakens the dormant Kṛṣṇa consciousness. Ceto-darpaṇa-mārjanam. The more you hear Hare Kṛṣṇa mantra, the more your heart becomes cleansed. These are the statements given by Caitanya Mahāprabhu.

There cannot be any defect. My statement may be defective, but Caitanya Mahāprabhu's statement cannot be defective, because He is in the transcendental platform. He is transcendence Himself. Kṛṣṇa-caitanya-nāmne. Kṛṣṇāya kṛṣṇa-caitanya-nāmine (CC Madhya 19.53). He's Kṛṣṇa Himself, but He has appeared in the form of Kṛṣṇa Caitanya. Therefore, whatever He says, that is fact. Ceto-darpaṇa-mārjanam. The more we hear the vibration, the transcendental vibration, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, without any offense . . . even with, mixed with offense . . .

There are three stages of chanting this vibration: offensive chanting and almost offenseless chanting and offenseless chanting. Offensive chanting may give you material pains and pleasure, and almost offenseless will give you liberation, will place you in the transcendental platform. And when it is offenseless, then immediately you'll invoke love of God, kṛṣṇa-prema. So even in offensive stage, if you go on chanting and try to be . . . try to become safe from offensive condition . . . daśa-vidhā-nāma, ten kinds of offenses, if we avoid, that is the process of auspicity.

But even we are not in the platform of offenseless chanting, still, we must go on chanting. It will gradually make our heart cleansed and we'll be offenseless. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam (CC Antya 20.12). So the Kṛṣṇa consciousness, awakening of Kṛṣṇa consciousness, is required. That is called ceto-darpaṇa-mārjanam.

So here, Rūpa Gosvāmī says auspicity means that which spreads for everyone, in all parts of the world. That is auspicity. Not partial. In politics or sociology or humanitarian activities, there is partiality for a certain section of human being, or certain section of living being. But this chanting of Hare Kṛṣṇa mantra, awakening Kṛṣṇa consc . . . dormant Kṛṣṇa consciousness, is meant for all living entities. Even birds, beasts, insects, they can also awaken.

This is the recommendation of Haridāsa Ṭhākura, that if we chant loudly, the trees will hear, the birds will hear, the insect will hear, and they will be liberated. That is the statement of Nāmācārya Haridāsa Ṭhākura. Therefore chanting of Hare Kṛṣṇa mantra and awakening of dormant Kṛṣṇa consciousness is the auspicious activities, welfare activities, for every living entity all over the world.

Read.

Acyutānanda: "At the present moment, groups of people are engaged in welfare activities in terms of society, community or nation. There is even an attempt in the form of the United Nations for world-help activity. But due to the shortcomings of limited national activities, such a general mass welfare program for the whole world is not practically possible. The Kṛṣṇa consciousness movement, however, is so nice that it can render the highest benefit to the entire human race. Everyone can be attracted by this movement, and everyone can feel the result."

Prabhupāda: Yes. Now the human welfare activities are now developed in the form of United Nation. They are tackling various subject matter, but still, it is not possible. They are trying for the last twenty years, but still, even the nations have not become united, what to speak of other welfare activities.

It is just a comparison, a little comparison, but this Kṛṣṇa consciousness movement was started, practically, from 1967. I went there in 1965, and for one year I could not do anything. In 1966 this movement was registered in New York, and from 1966 it is spreading. So within four or five years it has spread all over the world. We have got branches in every part of the globe. And at least, these people know there is a movement, Kṛṣṇa consciousness, and we are welcome everywhere as Kṛṣṇa conscious people, "Hare Kṛṣṇa People." Our name is "Hare Kṛṣṇa People."

So people may take note of it that within a short period, it has spread so widely. In comparison to United Nations, what we are? We have no money. We have no means. We have no influence. We have no government support. Nothing of the sort. But still, it is spreading.

So yad yad ācarati śreṣṭha lokas tad anuvartate, tat tat eva itaraḥ janaḥ (BG 3.21). According to this formula, if the leaders of the society takes this movement little seriously . . . they should take, because this is the only movement which can bring in peace and prosperity and happiness to the whole human society. That is stated in the Bhagavad-gītā:

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

(BG 5.29)

People are after śānti. This is the formula of śānti. We have to accept Kṛṣṇa as the supreme enjoyer. Not we are enjoyer. At the present moment, all our activities are going on, self-centered: "I am enjoyer. I am leader. I am bhokta." No. This is wrong. Kṛṣṇa is bhokta. Kṛṣṇa is leader. Kṛṣṇa is the friend. Kṛṣṇa is the proprietor. That is Kṛṣṇa consciousness. This news, this idea, should be spread all over the world. Then automatically, very easily, all the nations will be united.

Because Kṛṣṇa consciousness acceptance means ceto-darpaṇa-mārjanam (CC Antya 20.12). The difficulty is the members in the United Nations, they assemble together, but their heart is not clean. They meet together with unclean heart, therefore there is no solution. Whereas Kṛṣṇa consciousness means those who are meeting on the platform of Kṛṣṇa consciousness, they are meeting in cleansed heart. That is the difference. Ceto-darpaṇa-mārjanam. Therefore that unity is very solid and sound. And with unclean heart if we meet, officially, there is no possibility of unity. United Nation it may be, in the name, but in fact, in fact it cannot be established.

Go on.

Acyutānanda: "Therefore Rūpa Gosvāmī and other learned scholars agree that a broad propaganda program for the Kṛṣṇa consciousness movement of devotional service all over the world is the highest humanitarian welfare activity."

Prabhupāda: Rūpa Gosvāmī has recommended:

yena tena prakāreṇa manaḥ kṛṣṇe niveśayet

sarve vidhi-niṣedhā syur etayor eva kiṅkarāḥ

(Brs. 1.2.4)

His mission is, somehow or other, try to people . . . try to engage people in Kṛṣṇa consciousness—they may think of Kṛṣṇa, some way or other. Then regulate them after that. Actually, our this Kṛṣṇa consciousness movement has attained little success on this principle. When we began this movement we never asked people that, "You have to do this; you have to do that." No. "Please come and hear Hare Kṛṣṇa mantra." This was our policy. "Never mind what you are. You may be Christian. You may be Jews. You may be Muhammadan or Hindu, Muslim. Whatever you may be, it doesn't matter. Please come and join with us, the Hare Kṛṣṇa chanting."

Actually, that has become successful. In the Tompkinson Square, I was sitting underneath a tree and chanting this Hare Kṛṣṇa mantra alone. And these young men, they used to assemble and dance also in the tune, for three hours—from two to five. In this way, we got our followers, associates. And gradually it developed into organization.

So in the beginning we did not impose so many rules and regulation. There is no rules and regulation. First thing required: ceto-darpaṇa-mārjanam (CC Antya 20.12). Unless one's heart is cleansed, he cannot accept rules and regulation. That is not possible. Cora nasane dharme khaiḥ. If, if a man is thief, and if you give him moral instruction that, "Stealing is very sinful; do not do it," he would not care for it. A butcher, if you advise him that, "Animal killing is very bad. It is sinful," he'll not accept it. That is not possible. His heart should be cleansed. Prāyaścittaṁ vimarśanam.

In the Śrīmad-Bhāgavatam the, the process of prāyaścitta, atonement, is discussed, and Śukadeva Gosvāmī has recommended that this process of prāyaścitta, ritualistic ceremony . . . after committing some sinful activities to counteract it, there are, in every śāstra there is some counteracting formulas. The people generally follow that. In Christian religion also, there is confession, atonement. A sinful man goes to the church and confesses.

Similarly, in every religion there is such atonement process, but Parīkṣit Mahārāja refused to accept this atonement process. He protested that a man commits sinful activities and executes some atonement process—again he commits the same thing. Then what is the use of this atonement?

So Śukadeva Gosvāmī understood it because he was a serious student. And Śukadeva Gosvāmī was also a serious teacher. So he then said, "No. Atonement process cannot rectify one. Only prāyaścittaṁ vimarśanam. One must be thoughtful. One must be in knowledge. Then he can give up sinful activities." So he recommended the process of knowledge. Tapasā brahmacaryeṇa tyāgena yamena niyamena (SB 6.1.13). These are the processes.

So in this age, especially Kali-yuga, even we cannot perform this tapasya, brahmacarya, tyāga, yama, śama, dama . . . it is not possible. It is possible; not for everyone. Therefore Caitanya Mahāprabhu has given a short-cut formula, this:

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

(CC Adi 17.21)

And that is being effective practically. We see, all over the world, because it is Caitanya Mahāprabhu's blessings:

ihā haite sarva-siddhi haibe tomāra

kali-kāle nāma vinu gati nāhi āra

(Caitanya-bhāgavata Madhya 23.78)

So that is recommended by Śukadeva Gosvāmī also:

kaler doṣa-nidhe rājann

asti hy eko mahān guṇaḥ

kīrtanād eva kṛṣṇasya

mukta-saṅgaḥ paraṁ vrajet

(SB 12.3.51)

"Simply by chanting Hare Kṛṣṇa mahā-mantra one becomes liberated from the resultant action of sinful life, and at length he is promoted, paraṁ vrajet . . ." Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). This is the process. So this Kṛṣṇa consciousness movement, Hare Kṛṣṇa movement, should be spread. And that is actually auspicity for all people, all over the world.

Go on.

Acyutānanda: "How the Kṛṣṇa consciousness movement can attract the attention of the whole world and how each and every man can feel the pleasure of this Kṛṣṇa consciousness is stated in the Padma Purāṇa as follows: 'A person who is engaged in devotional service in full Kṛṣṇa consciousness is to be understood to be doing the best service to the whole world and to be pleasing everyone in the world.' "

Prabhupāda: Yes. This is statement in the Padma Purāṇa. And many other Purāṇas, Vedic literatures, the same thing is confirmed. But simply by taking shelter of Mukunda, one can be free from all types of obligation. Devarṣi-bhūtāpta-nṛṇāṁ pitṟnām (SB 11.5.41). There are so many obligations.

We have obligation to perform to satisfy the demigod; the great sages; general human society; pitṟnām, the pitṛs, forefathers. So many obligation. But one who takes shelter of Mukunda, he has no other . . . no more obligation. Nāyam ṛṇī na kiṅkara rājan. Simply by . . . just like watering the root of the tree, you can satisfy the trunks, the branches, the twigs, the leaves, the flowers, everything, similarly, sarvārhaṇam acyutejyā. Simply by executing devotional service, you can execute all other obligation without any deviation.

Go on.

Acyutānanda: " 'In addition to human society, he is pleasing even the trees and animals, because they also become attracted by such a movement.' A practical example of this was shown by Lord Caitanya when He was traveling through the forests of Jhārikhaṇḍa in central India for spreading His saṅkīrtana movement. The tigers, the elephants, the deer and all other wild animals joined Him and were participating, in their own ways, by dancing and chanting Hare Kṛṣṇa."

Prabhupāda: Yes. Caitanya Mahāprabhu practically exhibited that hari-nāma saṅkīrtana, kṛṣṇa-kīrtana, can attract even animals—tigers, elephants. They also join with Caitanya Mahāprabhu. Of course, His power, our power is not the same. But there is potency. The potency . . . the potency, as we become powerful gradually by chanting Hare Kṛṣṇa mantra, Caitanya Mahāprabhu has shown that one can come to the stage of enchanting the forest animals also.

Go on.

Acyutānanda: "Furthermore, a person engaged in Kṛṣṇa consciousness, acting in devotional service, can develop all the good qualities that are generally found in the demigods. It is said by Śukadeva Gosvāmī in the Fifth Canto of Śrīmad-Bhāgavatam, Eighteenth Chapter, twelfth verse (SB 5.18.12), 'My dear King, persons who have unflinching faith in Kṛṣṇa and are without any duplicity can develop all the good qualities of the demigods.' "

Prabhupāda: Yes. A devotee can develop all the good qualities of the demigods—immediately. Because ceto-darpaṇa-mārjanam (CC Antya 20.12). As soon as the heart is cleansed . . . because the soul, as he is, he's pure. Asaṅgo hy ayaṁ puruṣaḥ. The spirit soul is not contaminated or does not associate with the material modes of nature. It is simply an illusion, misidentification. Just like water and oil does not mix, but it appears that oil is fallen in the water.

Similarly, although we are in this material world, in the material consciousness, our identity is not actually in material consciousness. It is simply just like dreaming. The example is dreaming. Just like in dream I see so many hallucination. Actually, dream is false. I am separate from the dream. But while dreaming, I think I am actually enjoying or suffering.

Similarly, by the association of the modes of material nature, we are thinking like that. Otherwise, we are free from the contamination of the material nature. Simply by changing the consciousness, immediately we can transfer ourself to the spiritual platform. So the more we become advanced in Kṛṣṇa consciousness, our original characteristics, which are very pure, they become manifest. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ.

The factual example is here, these European and American boys. They were addicted to so many nonsense habit, but since they have taken to Kṛṣṇa consciousness they have given up all these nonsense habit immediately, without any very great endeavor. So this is the fact. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra. Pure character, pure qualities will be manifest.

Harāv abhaktasya kuto mahad-guṇā (SB 5.18.12). Similarly, just the opposite: if one is not a devotee of Kṛṣṇa, he cannot have any good quality, however he may be educated academically. That is not possible. Harāv abhaktasya kuto mahad-guṇā. Therefore, at the present moment, although the leaders are all very educated academically, but still, they cannot bring in peace in the society, because they're godless. Harāv abhaktasya kuto mahad-guṇā (SB 5.18.12). Great, great leaders, on account of their godlessness, they cannot lead the people nicely. Therefore there is no peace and prosperity in the society.

Go on.

Acyutānanda: "Furthermore, a person engaged in Kṛṣṇa consciousness, acting in devotional service . . ." Oh. "It is said by Śukadeva Gosvāmī, 'On account of a devotee's high grade of Kṛṣṇa consciousness, even the demigods like to live with him, and therefore it can be understood that the qualities of the demigods have developed within his body.' On the other hand, a person who is not in Kṛṣṇa consciousness has no good qualities. He may be highly educated from the academic point of view, but in the actual field of his activities he can be seen to be baser than the animals."

Prabhupāda: Yes. We see sometimes one man is very educated, highly, university educated, but practical life, baser than animal. Because he, he has no Kṛṣṇa consciousness. He's not a devotee of Kṛṣṇa. A devotee of Kṛṣṇa cannot be like that.

Go on.

Acyutānanda: "Even though a person is highly educated academically, if he cannot go beyond the sphere of mental activities, then he is sure to perform only material activities and thus remain impure."

Prabhupāda: Yes. Our so-called advancement of education means to live on the mental platform. Harāv abhaktasya kuto mahad-guṇā manorathena (SB 5.18.12). They have no information of the spiritual platform. They . . . after bodily concept of life, the next platform is mental and intellectual concept of life. But spiritual life is beyond mental and intellectual concept of life. So unless one comes to the spiritual platform, even on mental and intellectual platform he cannot do anything good to the society. Hmm.

Acyutānanda: "There are so many persons in the modern world who have been highly educated in the materialistic universities, but it is seen that they cannot take up the movement of Kṛṣṇa consciousness and develop the high qualities of the demigods."

Prabhupāda: Hmm. Go on.

Acyutānanda: "For example, a Kṛṣṇa conscious boy, even if he is not very well educated by the university standard, can immediately give up all illicit sex life, gambling, meat-eating and intoxication, whereas those who are not in Kṛṣṇa consciousness, although very highly educated, are often drunkards, meat-eaters, sex-mongers and gamblers."

Prabhupāda: Yes, this is . . . there is a practical example in this connection: Lord Zetland. He was a great philosopher, and he was governor of Bengal, and many good posts he held. But some times one of our Godbrothers went in London to preach, and this Lord Zetland, Marquis of Zetland, he asked the Gosvāmī that whether he could make him a brāhmin. So he said yes, he could be made a brāhmin, provided he can give up these habits: illicit sex, gambling, meat-eating and intoxication. The Honorable Lord replied: "It is impossible. It is impossible."

So actually, unless one is trained into Kṛṣṇa consciousness, it is not very easy thing to give up all these bad habits. But practically we see, because these boys, these European, American boys, they have taken to Kṛṣṇa consciousness very seriously, without any external endeavor they have been able to give up all these bad habits.

Go on.

Acyutānanda: "These are practical proofs of how a Kṛṣṇa conscious person becomes highly developed in good qualities, whereas a person who is not in Kṛṣṇa consciousness cannot do so. We experience that even a young boy in Kṛṣṇa consciousness is unattached to cinemas, nightclubs, naked dance shows, restaurants, liquor shops, etc. He becomes completely freed. He saves his valuable time from being extravagantly spent in the way of smoking, drinking and attending the theater and dancing. One who is not in Kṛṣṇa consciousness usually cannot sit silently for even half an hour."

Prabhupāda: Yes. That is also another symptom: restlessness. A Kṛṣṇa conscious person can sit down in one place. Just like Haridāsa Ṭhākura, he was chanting Hare Kṛṣṇa mantra, sitting one place, day and night. There is not a single example in the world that one can sit down, I mean to say, ordinary person. They cannot. They must be restless. But Kṛṣṇa consciousness is so nice that one can sit down in one place—of course, it is not to be imitated; it is to be attained—anywhere. Just like Gosvāmīs. They used to live underneath a tree one night. So these things are possible when one is advanced in Kṛṣṇa consciousness.

Go on.

Acyutānanda: "The yoga system teaches that if you become silent, you will realize that you are God. This system may be all right for materialistic persons, but how long will they be able to keep themselves silent? Artificially, they may sit down for so-called meditation, but immediately after their yogic performance, they will engage themselves again in such activities as illicit sex life, gambling, meat-eating and many other nonsensical things. But a Kṛṣṇa conscious person gradually elevates himself without endeavoring for this so-called silent meditation."

Prabhupāda: Actually, yoga practice means yoga indriya-saṁyamaḥ. The whole yogic process, aṣṭāṅga-yoga, is meant for controlling the senses. Durdanta indriya-kāla-paṭalī (Prabodhānanda Sarasvatī). Indriya, the senses, are just like snakes. As it is very difficult to enchant the snakes, similarly, it is very difficult to control the senses. And the yoga system (is) especially meant for controlling the senses, controlling the mind, and then concentrate on the form of Viṣṇu. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). This is yoga process.

But practically we see the so-called yogīs, or student of yoga class, I have seen in Western countries, they are habituated to all these nonsense habits—illicit sex, intoxication, meat-eating. Still, they're passing on as yogīs. So that kind of yoga will not help.

Go on.

Acyutānanda: "Simply because he is engaged in Kṛṣṇa consciousness, he automatically gives up all this nonsense and develops a high character. One develops the highest character by becoming a pure devotee of Kṛṣṇa. The conclusion is that no one can truly have any good qualities if he is lacking Kṛṣṇa consciousness."

Prabhupāda: Harāv abhaktasya kuto mahad-guṇā (SB 5.18.12). This is the conclusion, that if one is not Kṛṣṇa conscious, we do not accept him as highly qualified. That is the statement of Kṛṣṇa Himself in the Bhagavad-gītā:

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuri-bhāvam āśritāḥ

(BG 7.15)

So we take this formula. If . . . we test whether he has surrendered to Kṛṣṇa. If not, then he comes to the four groups: duṣkṛtina, mūḍha, narādhama, māyayā apahṛta-jñānā. We take it, immediately. He must be one of them, either duṣkṛtina or mūḍha or all, narādhama, māyayā apahṛta.

He may be . . . māyayā apahṛta-jñāna means he might be highly educated academically, but māyā has taken away his knowledge. Āsuri-bhāvam āśritāḥ. Because he has taken to the principle of atheism, all these educational qualification, or sharp brain . . . kṛtinaḥ . . . duṣkṛtina means . . . kṛtina means one who has got very sharp brain, sharp memory; he's called kṛti. But on account of association with māyā, his brain is utilized for doing something harmful to the human society. They . . . they cannot do anything good to the human society. That is not possible.

Then?

Acyutānanda: " 'Happiness In Kṛṣṇa Consciousness.' Śrīla Rūpa Gosvāmī has analyzed the different sources of happiness. He has divided happiness into three categories, which are 1) happiness derived from material enjoyment, 2) happiness derived by identifying oneself with the Supreme Brahman, and 3) happiness derived from Kṛṣṇa consciousness."

"In the Tantra-śāstra, Lord Śiva speaks to his wife, Satī, in this way, 'My dear wife, a person who has surrendered himself at the lotus feet of Govinda and who has thus developed pure Kṛṣṇa consciousness can be very easily awarded all the perfections desired by the impersonalists, and beyond—this he can enjoy the happiness achieved by the pure devotees.' "

Prabhupāda: Go on.

Acyutānanda: "Happiness derived from pure devotional service is the highest, because it is eternal, but the happiness derived from material perfection or understanding oneself to be Brahman is inferior, because it is temporary. There is no preventing one's falling down from material happiness, and there is even every chance of falling down from the spiritual happiness derived from identifying oneself with the impersonal Brahman."

Prabhupāda: Yes. Happiness . . . it is our experience that happiness derived from material enjoyment, that is not permanent. That we can understand. But happiness of identifying oneself with Brahman, ahaṁ brahmāsmi, nirbheda-brahmānusandhana, that happiness is also not permanent. That is stated in the Śrīmad-Bhāgavatam:

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

(SB 10.2.32)

Āruhya kṛcchreṇ . . . by great austerity, auspici . . . and penance, one may rise up to the platform of Brahman realization, paraṁ padam. Āruhya kṛcchreṇa paraṁ padaṁ patanty adhaḥ. Again he falls down.

We have seen many big, big sannyāsī, they give up this world as brahma satyaṁ jagan mithyā, false. But after some times, when they cannot actually realize Brahman, they again come to this jagat for humanitarian work, for welfare activities. If jagat is mithyā, then why do they come again to this welfare activities? So jagat, not mithyā, but it is temporary. We do not say mithyā. Vaiṣṇava philosophers, they do not accept jagat as mithyā. Why? If it is emanation from the Absolute Truth, it must be true. It is not mithyā, but we accept it as temporary. We do not accept as permanent.

The permanent jagat is the spiritual world. Paras tasmāt tu bhāvaḥ anyaḥ (BG 8.20). There is another, spiritual world; that is sanātana, that is permanent. This world is not permanent. So even though it is not permanent, it can be utilized for the service of the Lord. Nirbandhe kṛṣṇa-sambandhe yukta-vairāgyam ucyate. That is our philosophy. We don't take the jagat as mithyā; we take it as fact, because it is emanation from the supreme fact. So just like gold earring is also gold—that is not iron—similarly, the, this material world is made of the external energy of Kṛṣṇa.

Therefore we do not find anything here wrong. We try to dovetail everything in the service of Kṛṣṇa, because it is Kṛṣṇa's. Just like one's property must be enjoyed by the proprietor. Kṛṣṇa says that bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). He's the proprietor of this world, therefore everything dovetailed in His service for His satisfaction, that is devotional service. That is the professional stage of serving Kṛṣṇa. So we don't take the world as mithyā.

Therefore those who are impersonalists, they think that they have become liberated. Actually, they are not liberated. The Bhāgavata says, vimukta-māninaḥ. Ye 'nye 'ravindākṣa . . . ye 'nye 'ravindākṣa vimukta-māninaḥ. They are thinking like that. Actually, their intelligence is not yet completely purified. Aviśuddha-buddhayaḥ. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ (SB 10.2.32). So even Brahmā-sukha, the happiness derived from realization of Brahman, is not perfect. That is also stated in the Bhagavad-gītā:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

That brahma-bhūtaḥ stage is a preliminary qualification to enter into devotional service. But if one does not enter into devotional service, anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32), neglects the lotus feet of Kṛṣṇa, then patanty adhaḥ. These are the statements, authoritative statements.

Thank you very much. Hare Kṛṣṇa.

Devotees: Haribol . . . (break) (end)