CODE 34 tasyah sadhanani gayanty acaryah SYNONYMS tasyah-of it; sadhanani-the means of development; gayanti-sing; acaryah-the great teachers. TRANSLATION Standard authorities have described the methods of achieving it. PURPORT Having spoken the essence of para bhakti, Narada now turns to the methods of practice. The practice stage of bhakti is called vaidhi-bhakti or sadhana- bhakti. Narada previously stated that bhakti was its own means, and does not depend on anything else. But there is within bhakti a training course which even in the rudimentary stages is free of karma and jnana. Srila Prabhupada describes sadhana-bhakti: "Krsna consciousness cannot be aroused simply by practice. Actually there is no such practice. When we wish to develop our innate capacity for devotional service there are certain processes which, by our accepting and executing them, will cause that dormant capacity to be invoked. Such practice is called sadhana- bhakti." (Nectar of Devotion 1970 edition, pp. 19-20, Ch. 2, "The First Stages of Devotion") Rules and regulations of bhakti are meant to cure a conditioned soul of the madness which causes his bondage and suffering. Srila Prabhupada writes, "As a man's mental disease is cured by the directions of a psychiatrist, so this sadhana-bhakti cures the conditioned soul of his madness under the spell of Maya, material illusion." Narada says that the methods he will teach have been given by the acaryas. Acarya means one who teaches by his own example. Bhakti can be taught by Vaisnava acaryas and their representatives, not by teachers of comparative religion or impersonalists in the guise of bhaktas. Although Narada's own sayings are sufficient, he does not want to teach what might appear as "his own thing." He is therefore gathering the teachings of the previous acaryas, as well as presenting his own insights. This will make the teachings more acceptable to all regardless of their sampradaya or particular founder-acarya. The word gayanti, "they sing" is used here because the acaryas are joyfully giving their teachings to others. CODE 35 tat tu visaya-tyagat sanga-tyagac ca SYNONYMS tat-that; tu-and; visaya-of sense gratification; tyagat-by rejection; sanga-of (material) association; tyagat-by rejection; ca-and. TRANSLATION Namely, one achieves bhakti by giving up sense gratification and mundane association. PURPORT Visaya refers to the objects for sense enjoyment, and one who indulges in the senses is called a visayi. A visayi cannot succeed in devotional service. The acaryas therefore give regulations for eating, mating and so on. Narada states that one should not only give up gross practices of sense indulgence, but he shouldn't even think of sense gratification. Sanga-tyaga means renunciation of the association of sense objects within the mind and heart. These instructions are so consistently recommended by the acaryas of all religions that they may seem to be truisms. But to practice them is not easy. And yet, practice we must. As Lord Krsna says, "What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification." (Bg. 6.2) The Krsna consciousness method of renunciation is to engage the mind and senses in devotional service. anasaktasya visayan yatharham upayunjatah nirbandhah krsna-sambandhe yuktam vairagyam ucyate "When one is not attached to anything, but at the same time accepts everything in relation to Krsna, one is rightly situated above possessiveness." (Nectar of Devotion 2.255) An active devotee is more complete in his renunciation than one who rejects material things without knowledge of their relationship to Krsna. The method of yukta-vairagya gives one great freedom, but it must be done rightly. Srila Prabhupada writes, "One should, however, note that after doing something whimsically he should not offer the results to the Supreme Lord. That sort of duty is not in the devotional service of Krsna consciousness. One should act according to the order of Krsna... That order of Krsna comes through disciplic succession from the bona fide spiritual master." (Bg. 18.57, purport) Srila Prabhupada would not accept disciples unless they agreed to follow "the four rules" - no illicit sex, no intoxication, no gambling and no meat-eating. Renunciation is possible because of the higher pleasure attainable in spiritual life. This principle is stated in the Bhagavad-gita (2.59): "The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness." In his purport, Srila Prabhupada compares restriction by rules and regulations to the restrictions placed upon a diseased person which forbid him from taking certain types of eatables. The restrictions do not make him loose his taste for the eatables, and neither do spiritual rules and regulations. "But one who has tasted the beauty of the Supreme Lord Krsna, in the course of his advancement in Krsna consciousness, no longer has a taste for dead material things. Therefore, restrictions are there for the less intelligent neophytes in the spiritual advancement of life, but such restrictions are only good until one actually has a taste for Krsna consciousness." (Bg. 2.59, purport) Narada stated previously that it is not sufficient to merely talk about spiritual life or to tell others until one has actually practiced and realized it for one's self. And so the vaidhi-bhakti are actually practices - he avoids lust attachments on the strength of his vows, and Krsna helps him from within. Eventually he gains a higher taste and loses the desire for sense gratification. As a transcendental science, bhakti-yoga yields the expected results when carefully followed. The phrase sanga-tyagat used here by Narada is also stated by Rupa Gosvami in Upadesamrta. According to Rupa Gosvami, sanga-tyaga means "abandoning the association of the non-devotees," and it is one of the most important requirements for the execution of pure devotional service. When Lord Caitanya was asked to define a Vaisnava he replied, asat-sanga-tyaga-ei vaisnava acara: "Characteristically, a Vaisnava is one who gives up the association of worldly people or non-devotees." (Cc. Madhya 22.87) Sadhu-sanga will help us to become attached to Lord Krsna and detached from the practices of the non-devotees. In the Srimad-Bhagavatam Lord Kapila advised His mother Devahuti that attachment is the greatest entanglement for the spirit soul. "But that same attachment when applied to the self-realized devotees, opens the door of liberation." (Bhag. 3.25.20) In his purport, Srila Prabhupada writes, "This indicates that the propensity for attachment cannot be stopped; it must be utilized for the best purpose. Our attachment for material things perpetuates our conditional state, but the same attachment, when transferred to the Supreme Personality of Godhead or His devotee, is the source of liberation." This code contains a stern order. "The Lord instructs that one has to become fully Krsna conscious to discharge duties, as if in military discipline. Such an injunction may make things a little difficult; nevertheless duties must be carried out, with dependence on Krsna, because that is the constitutional position of the living entity." (Bg. 3.30, purport) Lethargy in the face of these orders should be thrown off. The alternative is great unhappiness, more than we can imagine, as the soul falls down into lower species of life, birth after death. CODE 36 avyavrtta-bhajanat SYNONYMS avyavrtta-uninterrupted; bhajanat-by worship. TRANSLATION By worshipping the Lord ceaselessly. PURPORT Narada has given the negative order to restrain the mind and senses; he now gives the positive method for engaging the mind and senses in Krsna consciousness. Srila Prabhupada compared Krsna conscious activity to placing an iron rod in fire. As the rod stays steadily within the flames it eventually becomes hotter and hotter and until it turns into fire. And so the beginner, by steady engagement in Krsna consciousness, eventually becomes transformed by bhakti. If one is fully absorbed in Krsna's service, there is no scope for the activities of Maya. Uninterrupted service is also recommended in the Srimad- Bhagavatam (1.2.6): sa vai pumsam paro dharmo yato bhaktir adhoksaje ahaituki apratihata yayatma suprasidati "The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendental Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self." Narada uses the word bhajana, which also appears in the root form, bhaj, in the Bhagavad-gita (6.47p.). (NOTE FROM GOPI: No, the verb never appears in its original root form. That would be grammatically impossible) In concluding His instructions in astanga-yoga in the Sixth Chapter of the Bhagavad-gita, Lord Krsna recommends that one practices devotional service, sraddhavan bhajate yo mam, in order to become the highest yogi. Srila Prabhupada explains that the word bhaj means service. "Service with love and faith is especially meant for the Supreme Personality of Godhead. One can avoid worshiping a respectable man or demigod and may be called discourteous, but one cannot avoid serving the Supreme Lord without being thoroughly condemned." (Bg. 6.47, purport) This indicates that bhakti is not a spiritual recreation for a minority of people, but it is intended for all, and it cannot be avoided without dire consequences. Narada says bhakti is attained by uninterrupted loving service. But does he mean that one must be flawless, and never slip? No, Lord Krsna allows for mistakes, provided on is determined to serve Him. Api cet su-duracarah: "Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination." (Bg. 9.30) Srila Prabhupada warns us, however, not to take advantage of this statement by Lord Krsna and think we can intentionally commit nonsense and still be a devotee. If we go on serving guru and Krsna with determination and chanting Hare Krsna Hare Krsna Krsna Krsna Hare Hare/ Hare Rama Hare Rama Rama Rama Hare Hare, Lord Krsna will accept us as His devotee, despite our imperfections. But exactly what does one do to always keep busy in Krsna consciousness without boredom or restlessness? Prahlada Maharaja taught a nine-fold process of bhakti, and one may take up services according to one's particular taste and convenience. The process includes 1) hearing, 2) chanting, 3) remembering Visnu, 4) serving His lotus feet, 5) worshipping the Deity, 6) offering prayers, 7) becoming the servant, 8) becoming His friend, 9) offering one's very self. Srila Prabhupada writes, "The nine different processes enunciated by Prahlada Maharaja, who learned them from Narada Muni, may not all be required for the execution of devotional service; if a devotee performs only one of these nine without deviation, he can attain the mercy of the Supreme Personality." (Bhag. 7.5.24, purport) Srila Prabhupada posted a handwritten sign in the first ISKCON center at 26 Second Avenue, New York: The 10 kinds of offenses are like this: Blaspheming the Lord's devotee Considering the Lord and the demigods on the same level--or assuming there are many gods Neglecting the orders of the spiritual master Minimizing the authority of the Scriptures Interpreting the Holy Name of God Committing sin on the strength of chanting Instructing the glories of the Lord's Name to the unfaithful Comparing the Holy Name with material piety Inattention while chanting the Holy Name Attachment to material things while engaged in the practice of chanting So you follow those principles as well as the four restrictive rules, namely; No addiction to indulgence in any form of intoxication, including coffee, tea and cigarettes No illicit sexual relationships Must be strictly vegetarian No gambling And the other standard practices for initiated devotees: Must attend evening and morning classes Should not extensively mix with non-devotees Should not eat food cooked by non-devotees Should not waste time in idle talks Should not become engaged in frivolous sports Should always chant and sing the Lord's Holy Names Chanting as enunciated by Lord Caitanya is the only means for spiritual realization in this age of dissension. So chant at least 16 rounds daily, and for other help you can ask assistance from your elderly God-brothers. Hope you are well. Your ever well-wisher, I once wrote a letter to Srila Prabhupada saying that I sometimes couldn't decide which service I should do at a given moment. Should I wash the dishes or read Srimad-Bhagavatam? Prabhupada replied," Letter to: Satsvarupa : 68-02-15 Los Angeles I was very pleased to hear your statement about the tape, and about Brahmacari life. Yes, the anchor, as in the sketch-story ``The Grand Procession'' is sex life, and we are 50% liberated if we can make it nil. There isn't any difference between chanting the Holy Name at the same time washing the dishes of the Temple. So do not be worried when you are attracted for doing other work in the Temple. There is variegatedness in transcendental activities. Sometimes we like to chant, sometimes we like to wash dishes. There is no difference on the Absolute plane. I am sure Krishna will give you all intelligence to work transcendentally. Hope you are well. Your ever well-wisher, A. C. Bhaktivedanta Swami CODE 37 loke 'pi bhagavad-guna-sravana-kirtanat SYNONYMS loke-in the world; api-even; bhagavat-of the Supreme Lord; guna-about the qualities; sravana-by hearing; kirtanat-and chanting. TRANSLATION By hearing and chanting about the Personality of Godhead's special qualities even while engaged in the ordinary activities of life in this world. PURPORT Someone might say that Narada is being unreasonable in advocating "uninterrupted loving service." How can those who are busy with duties in the world maintain constant bhajana? But Narada and the acaryas are well aware of the worldly situation and the jiva's predicament. Therefore they recommend sravanam and kirtanam for all persons at all times. An outstanding example of an active Krsna conscious person is Krsna's friend, Arjuna. And it was Lord Krsna Himself who insisted that Arjuna not renounce the battlefield in favor of meditation. "Therefore, Arjuna, you should always think of Me in the form of Krsna, and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt." (Bg. 8.7) Srila Prabhupada writes, "The Lord never suggests anything impractical... If he (Arjuna) doesn't practice remembering Krsna while he is struggling for existence, then it will not be possible for him to remember Krsna at the time of death." (Bg. Introduction, pp. 27-28) Lord Caitanya also advises, kirtaniyah sada harih: One should practice chanting the names of the Lord always. Still the question remains, how can an active person perform double duty-work and chant at the same time? But it is possible, through love. Prabhupada gave the example of a man who goes to work in an office while his young son is very ill at home. Out of natural affection, the father is always thinking, "How is the boy?" Another example given by the acaryas concerns a married woman's attachment to another man. The wife is always thinking of her lover, even while she caries out her household chores. In fact, she carries out her household work even more carefully so that her husband will not suspect her. In the same way, we should always remember the supreme lover, Sri Krsna, even while we perform our material duties competently. If we say, "but I lack a strong love," then the only remedy is to practice vaidhi-bhakti. The very purpose of the practicing stage in bhakti is to bring out our original love, just as striking a match brings out a flame. And among all the devotional practices, sravanam kirtanam, hearing and chanting the glories of the Lord, is recommended as the chief. No one can honestly say that he doesn't have at least some time to devote to sravanam and kirtanam. Even the busiest workers find time daily to go through newspapers or magazines, and almost everyone finds some time for television as well as for idle talk. Much of this time could be spared for bhakti-yoga. And even when we are working at the office or factory, we may think, "I have been appointed to discharge this particular duty by Krsna." If despite a devotee's effort, he finds his social and occupational duties overwhelming, then he should consider whether it's possible to live in a different way. One should avoid ugra-karma, work which completely saps one of all higher energy and pious inclination. In Srimad- Bhagavatam, Narada Muni advised Maharaja Yudhisthira that one should work, "to earn his livelihood as much as necessary to maintain body and soul together... An intelligent man in human society should make his own program of activities very simple." (Bhag. 7.14.5-6) His Divine Grace Srila Prabhupada, who also worked for many years as a Krsna consciousness businessman, addressed the problem realistically. He said that there was no question of stopping all activities, just as there is no question of wiping out one's temperature altogether when trying to recover from a fever. The normal temperature should be maintained at 98.6ø, but not increased to the degree of 107ø. Prabhupada writes, "The great sages and saints of India wanted to maintain the normal temperature by a balanced program of material and spiritual knowledge. They never allowed the misuse of human intelligence for diseased sense gratification." (Isopanisad mantra 11, purport) Most people give the highest priority to economic development and sense gratification, and relegate religion to a support activity. But actual religion, self-realization, should come first. Economic development is required only to maintain the body in a sound healthy condition. Understanding the awkward position of people in Kali- yuga, the Supreme Lord has given us the chanting of the holy names as the yuga- dharma. harer nama harer nama harer nama iva kevalam kalau nasty eva nasty eva nasty eva gatir anyatha "In the age of Kali there is not other means for God realization except to chant the holy names, chant the holy names, chant the holy names." (Brhan-naradiya Purana) Srila Prabhupada formed the International Society for Krishna consciousness according to the yuga-dharma and the instructions of this code by Narada Muni. Throughout the world, Prabhupada's followers chant sixteen rounds of Hare Krsna mantra, attend a morning and evening program of kirtana and reading scriptures, and follow the four rules prohibiting sinful life-even while pursuing active professional careers. Lord Krsna has personally promised Narada Muni that whoever chants Hare Krsna will attain the Lord's mercy, despite social or occupational status: "My dear Narada, I do not dwell in Vaikuntha, or in the hearts of the yogis. I dwell wherever My devotees sing my holy names." (quoted in SB 4.21.41p., 4.30.35p.) CODE 38 mukhyatas tu mahat-krpayaiva bhagavad-krpa-lesad va SYNONYMS mukhyatah-primarily; tu-but; mahat-of great souls; krpaya-by the mercy; eva- indeed; bhagavat-of the Supreme Lord; krpa-of the mercy; lesat-by a trace; va-or. TRANSLATION Primarily, however, by the mercy of great souls, or else by a small drop of the Lord's own mercy. PURPORT Narada has outlined the main practices for a sadhaka (a practicing devotee). Now he emphasizes that one cannot succeed simply by one's own endeavor, but only when he receives the mercy of Krsna's representative or when he receives a drop of the Lord's direct mercy. One must seek the association of a sadhu, or else bhakti will remain distant from him. But who is a sadhu? Srila Prabhupada explains: A sadhu is not just an ordinary man with a saffron robe or long beard. A sadhu is described in Bhagavad-gita as one who unflinchingly engages in devotional service. Even though one is found not to be following the strict rules and regulations of devotional service if one simply has unflinching faith in Krsna, the Supreme Person, he is understood to be a sadhu... If one associates with a sadhu, the result will be that the sadhu will teach him how to become a devotee, a worshiper and a sincere servitor of the Lord. These are the gifts of a sadhu. (Bhag. 3.25.20, purport) In Caitanya-caritamrta and Bhakti-rasamrta-sindhu, the acceptance of a spiritual master is considered absolutely essential for advancement in bhakti. Srila Prabhupada writes, "Without the attentive service of his parents, a child cannot grow to manhood; similarly, without the care of the spiritual master one cannot rise to the plane of transcendental service. One should always remember that a person who is reluctant to accept a spiritual master and be initiated is sure to be baffled in his endeavor to go back to Godhead." (Cc. Adi 1.46, purport and 1.35, purport) And so by the grace of the spiritual masters, all the aforementioned practices taught by Narada - the chanting and hearing of the holy names, avoiding sense gratification and so on - will come naturally to one who serves and inquires from devotees. Conditioned souls are brought to the path of bhakti by the help of the Vaisnavas, and also by the direct guidance of the Supreme Lord. Harim vina na srtim taranti: without the blessings of Hari, the Supreme Personality of Godhead, no one can stop the continuous chain of birth and death within this material world. (quoted in SB 4.9.31) Lord Krsna is the Supersoul within everyone's heart and directly gives us guidance. When a soul cries out for spiritual guidance, the Lord as the caitya-guru, or the spiritual master in the heart, gives direct inspiration. Krsna states, "To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance." (Bg. 10.11) Prabhupada explains: "A person may have a bona fide spiritual master and may be attached to a spiritual organization, but still, if he is not intelligent enough to make progress, then Krsna from within gives him instruction so that he may ultimately come to Him without difficulty." The Lord's mercy is therefore available both in the form of the instructing spiritual masters and the Supersoul within the heart. The appearance of the spiritual master within the life of the conditioned soul is a direct mercy of the Lord. Prabhupada writes that "the great sage Sukadeva Gosvami was certainly inspired by Lord Krsna to appear voluntarily before Maharaja Pariksit, the great devotee of the Lord, just to give him the teachings of Srimad-Bhagavatam." (SB 1.19.36p.) It is truly a sign of the Lord's mercy when one meets His true representative. Once one meets a representative of the Lord, then he is assured "a guarantee" for going back to Godhead. But all this mercy is effective dependent on the sincerity of the devotee. As soon as the Lord finds that a soul has developed eagerness to go back to Godhead, then the Lord sends the bona fide spiritual master. Prabhupada writes, "The conclusion is that to get the assistance and help of a bona fide spiritual master means to receive the direct help of the Lord Himself." (Bhag. 1.19.36, purport) CODE 39 mahat-sangas tu durlabho moghas ca SYNONYMS mahat-of great souls; sangah-the association; tu-but; durlabhah-difficult to achieve; agamyah-inapproachable; amoghah-infallible; ca-also. TRANSLATION This association of great souls is rarely obtained; it is unapproachable and infallible. PURPORT The rarity of gaining the association of a pure devotee is conveyed in Lord Caitanya's instruction to Rupa Gosvami. The Lord told Rupa that there are unlimited living entities in 8,400,000 species, "and all are wandering within this universe." The living entities known as human beings are a very small quantity, but they may be further subdivided into uncultured human beings and those who follow the Vedic principles. Among the Vedic followers, "almost half simply give lip service while committing all kinds of sinful activities against these principles." Out of those who are actually following the principles, most of them seek material rewards. But among millions of pious karmis, "there may be one who is actually wise (a jnani)." Lord Caitanya said, "Out of many millions of such wise men, one may actually become liberated (mukta), and out of many millions of such liberated persons, a devotee of the Lord is very difficult to find." (Cc Madhya 19.148) Lord Krsna makes the same point: "Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth." (Bg. 7.3) This indicates that even one who has attained Brahman realization falls far short of knowledge of the Supreme Personality of Godhead. We should not be misled, therefore as to who is a "great soul" or think that any swami or guru will be able to deliver us from material entanglement. muktanam api sidhanam narayana-parayana sudurlabhah prasantatma kotisv api maha-mune "O great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of Narayana. Only such a devotee is actually completely satisfied and peaceful." (Bhag. 6.14.5) Even when mahatmas do appear in human society, they are often not appreciated or understood. Prabhupada writes, "Sometimes devotees are personally attacked with violence. Lord Jesus Christ was crucified, Haridasa Thakura was caned in twenty-two market places, and Lord Caitanya's principle assistant, Nityananda, was violently attacked by Jagai and Madhai... Although a sadhu is not inimical toward anyone, the world is so ungrateful that even a sadhu has many enemies." (Bhag. 2.25.21, Purport) But if one does attain the association of a mahatma, his effect is infallible. Narada is an excellent example of one who changed the lives of many persons. He once delivered a hunter who became a pure Vaisnava. The hunter was so cruel that he used to half-kill animals because he enjoyed their pain. But as soon as he met Narada, and began to hear from him, the hunter became afraid of his sins. Narada assured him, "If you listen to my instructions, I shall find the way you can be liberated." Narada then instructed him to worship Lord Krsna by chanting the Hare Krsna mantra. A mahatma never says "Surrender to me," but he advises everyone to surrender to Lord Krsna, the Supreme Personality of Godhead. This is his infallibility. The power of the Vaisnavas is expressed in a Bengali song, gaurangera bhakta- gane jani jani sakti dhare: "The devotees of Lord Caitanya are very powerful, and everyone of them can deliver the whole world." But the disciple has to do his part also. On receiving the grace of the Vaisnava, one must agree to give up his sinful activities. Then the spiritual master can take care of him and elevate him to spiritual emancipation. Devotees who may not be on the level of a paramahamsa like Narada Muni, but who strictly follow in his disciplic succession, can also deliver infallible knowledge. Srila Prabhupada writes, "The spiritual master, being in the disciplic succession stemming from Narada Muni, is in the same category with Narada Muni. A person can be relieved of his sinful activity if he surrenders to the lotus feet of a person who actually represents Narada Muni." (Cc Madhya 24.258) Another proof of the power of the great soul is his ability to convert non- devotees into saintly persons. Srila Bhaktivinoda Thakura stated that a Vaisnava can be tested by seeing how good a "touchstone" he is - by seeing how many Vaisnavas he has made during his life. Lord Caitanya desired that as many persons as possible should repeat the message of Krsna and become touchstones in the footsteps of Narada Muni and other great acaryas. In conclusion, the association of a mahatma is very rare, and yet it is available to a sincere seeker. Upon contacting a great soul one should realize his good fortune, and with a joyful but serious attitude, surrender unto the lotus feet of the pure devotee. "My dear Vaisnava, seeing a person like you is the perfection of one's eyesight. Touching you lotus feet is the perfection of the sense of touch. Glorifying your good qualities is the tongue's real activity, for in the material world it is very difficult to find a pure devotee of the Lord." (Hari-bhakti-sudhodaya 13.2, quoted in Cc. Madhya 20.61) CODE 40 labhyate 'pi tat-krpayaiva SYNONYMS labhyate-it is gained; api-yet; tat-of Him (the Supreme Lord); krpaya-by the mercy; eva-only. TRANSLATION It can be attained, but only by the Lord's mercy. PURPORT Although the pure devotee is rarely found in the world, the Supreme Lord directly helps a sincere seeker of the truth. brahmanda bhramite kona bhagyavan jiva guru-krsna-prasade paya bhakti-lata-bija "According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down to the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krsna. By the mercy of both Krsna and the spiritual master, such a person receives the seed of the creeper of devotional service." (Cc. Madhya 19.151) In His Paramatma feature, Lord Krsna is situated in everyone's heart, and He fulfills one's desires. (Even if one desires nonsense, it has to be sanctioned by Krsna, before one can carry out any plan.) Srila Prabhupada writes, "If the living entity by chance or fortune comes in contact with the Krsna consciousness movement and wishes to associate with that movement, Krsna, who is situated in everyone's heart, gives him the chance to meet a bona fide spiritual master." (Cc. Madhya 19.151, purport) If one doesn't know exactly what or who he is looking for, but he calls out to God and asks to be delivered, the Lord will bestow His mercy - a chance to surrender to a great soul. Narada's disciple Dhruva Maharaja is an example of one who was helped by God. Dhruva was insulted by his step-mother, and on the advice of his mother he went to seek God in the forest. Although the boy desired wealth and revenge, his determination appealed to the Supreme Lord. Dhruva wandered in the forest asking the animals, "Where is God? Are you God?" - and suddenly the great sage Narada appeared before him. Srila Prabhupada explains: The Supreme Personality of Godhead is present in everyone's heart, and as soon as He understands that the living entity is serious about entering devotional service, He sends His representative. In this way Narada was sent to Dhruva Maharaja. (Bhag. 4.8.25, purport) CODE 41 tasmims taj-jane bhedabhavat SYNONYMS tasmin-in Him; tat-His; jane-in the men; bheda-of difference; abhavat-because of the absence. TRANSLATION This is because the Lord's opinion and that of his devotees are nondifferent. PURPORT The devotee and the Supreme Lord have the same opinion. This doesn't mean that the devotee thinks, "Krsna is God and I'm also God." Rather, when Sri Krsna says, "Surrender to Me," the pure devotee says, "Yes, I surrender to You." And the devotee-preacher tells others, "Surrender to Krsna." Thus, they have the same opinion as the Lord and His loving servant. The Mayavadis are always seeking an opportunity to annihilate God's personal identity, and so they interpret this code to man, "Just as a river loses its name and form after it has entered the ocean, so also a devotee loses his individuality when he merges himself in the Lord." Impersonalists consider annihilation of the self and the Lord as the last word in love-divine. As for the direct meaning intended by Narada and the scriptures, the Mayavadis say that this is a concession "for the ordinary devotees." Vaisnavas, however, do not tolerate such blasphemous word jugglery. The oneness of God and guru (or God and all living beings) is a oneness in quality. The living entities are small samples of the original Supreme Personality of Godhead, and His is full, powerful and opulent. The living beings tend to forget their qualitative oneness with the Lord, and so He appears in the form of scriptures, great souls and the caitya-guru to remind us of our spiritual identity. The Supersoul doesn't have to be reminded of His own divinity, because He is never designated by a material body. This is another difference between the jivas and the Lord: The Lord is always self-enlightened in His spiritual form, and the jivas are always prone to come under the influence of Maya. Another difference between the two is that the Supersoul is present in everyone's body, whereas the individual soul is conditioned in one particular type of body. The sac-cid-ananda form of Godhead is different from that of the living entity in both the conditioned and liberated states. Although the Mayavadis will continue to misunderstand the philosophy of spiritual oneness, a kavi, or learned person, doesn't commit such mistakes. Only atheists consider the living entity and Personality of Godhead equal in all respects. Caitanya Mahaprabhu therefore says, mayavadi-bhasya sunile haya sarva-nasa; "If one follows the instructions of Mayavadi philosophers and believes that the Supreme Personality of Godhead and the individual soul are one, his understanding of real philosophy is forever doomed. (Bhag. 4.28.63, purport) CODE 42 tad eva sadhyatam tad eva sadhyatam SYNONYMS tat-that; eva-only; sadhyatam-should be strived for; tat-that; eva-only; sadhyatam-should be strived for. TRANSLATION Strive for that association, that association only. PURPORT Naradadeva blesses the hearers of Narada Bhakti Sutras with his advice, repeated twice here for emphasis - strive, strive for attaining the lotus feet of guru and Krsna. When they see our sincere efforts, the Lord and his devotees will give us all required assistance. The best expression of single-minded devotion to Krsna was given by Sri Caitanya Mahaprabhu. Let us strive to follow in His footsteps, always asking for direction from His well-wishing followers: na dhanam na janam na sundarim kavitam va jagad-isa kamaye mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi "O Almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers; I only want Your causeless devotional service, birth after birth." (Siksastakam 4) CODE 43 duhsangam sarvathaiva tyajyah SYNONYMS duhsangam-bad association; sarvatha-in all its aspects; eva-indeed; tyajyah-to be given up. TRANSLATION All kinds of degrading association should be given up. PURPORT After stating that the association of pure devotees is as good as being with the Supreme Lord, Narada informs us of the destructive effects of bad company. As we mentioned previously, Lord Caitanya once defined a Vaisnava as one who gives up the association of worldly people and non-devotees: asat-sanga-tyaga- ei vaisnava acara. Caitanya Mahaprabhu specifically enumerated different types of asat-sanga; stri-sangi, ekasadhu krsnabhakta ara. A Vaisnava should avoid illicit association with women, stri, and he should also shun the krsna- abhakta, one who is not a devotee of Krsna. Lord Kapila states, "The infatuation and bondage which accrue to a man from attachment to any other object is not as complete as that resulting from an attachment to a woman or to the fellowship of men who are fond of women." (Bhag. 3.31.35) In Kali-yuga, we are constantly invited to partake in illicit sex through advertising and television. Unrestricted social mixing between men and women is also a distraction from the spiritual path. The statements about stri should not be taken as a criticism of women as a class. Just as woman is often the symbol of Maya for the man, so attachment to men is also the main entanglement for a woman. As Lord Kapila states, "A woman, therefore, should consider her husband, her house and her children to be the arrangement of the external energy of the Lord for her death, just as the sweet singing of the hunter is death for the deer" (Bhag. 3.31.42) Of course it is not possible to completely restrict the sexes from associating with each other and so the positive approach is to put Krsna in the center of life. If a man and woman live in Krsna conscious marriage with their main attachment transferred to Krsna, then their relationship may become a source of spiritual rejuvenation. When Lord Caitanya says that one should avoid the non-sadhus, he means persons who don't follow basic principles of religious life. For example, every Krsna conscious devotee follows the four rules, but the non-sadhus are always indulging in illicit sex, meat eating, intoxication and gambling. If a devotee begins to intensively associate with non-sadhus, then he will eventually pick up their habits. As stated in the Nectar of Devotion, "Association is very important. It acts just like a crystal stone with will reflect anything which is put before it." (Ch. 12 "Revealed Scriptures" p. 107) As Lord Caitanya taught Sanatana Gosvami, "One should not even see those who are bereft of devotional service in Krsna consciousness and who are therefore devoid of pious activities." (Cc. Madhya 22.92) When the demon Hiranyakasipu sarcastically inquired from Prahlada about Krsna consciousness, his son explained why the asura cannot possibly know about Krsna. matir na krsne paratah svato va mitho 'bhipadyeta grha-vratanam adanta-gobhir visatam tamisram punah-punas-carvita-carvananam "Prahlada Maharaja replied: Because of their uncontrolled senses, persons too addicted to materialistic life make progress towards hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Krsna are never aroused either by the instructions of others, by their own efforts, or by a combination of both." (Bhag. 7.5.30) Those with uncontrolled senses can never know Krsna themselves, and if an aspiring devotee associates with them, he will also lose his ability to know Krsna. Association with non-devotees takes place in many ways, aside from face to face encounters. Through books, movies, gathering places - the possibilities of contact are unlimited. Especially nowadays a person may apparently live alone in a city apartment and yet be completely immersed in bad association through mass media and technological entertainment. It takes deliberate cultivation and a fight, to remove oneself from bad influences. One may object to these injunctions and claim, "God is everywhere! Why say that certain people are bad?" The topmost devotee, the maha-bhagavata, is able to see all persons as perfect servants of God. He humbly thinks that everyone is a servant of the Lord except himself. But another qualification of a maha- bhagavata is that he always thinks of Krsna and never forgets Him for a moment. One should not imitate one aspect of the maha-bhagavata's activities, and indulge in bad association by claiming "It's all Krsna." The great majority of us have to make an effort to come up from the lower, kanistha stage of devotion where one sees God only in the temple. We have to strive to reach the second stage (madhyama) where one acknowledges that God is in everyone's heart, and yet he discriminates. The madhyama-bhakta saves his love for the Supreme Lord, makes friendships with equal-minded devotees, is compassionate to innocent persons, and avoids the demons. The Katyayana-samhita states, "It is better to accept the miseries of being encaged within bars and surrounded by burning flames than to associate with those bereft of Krsna consciousness. Such association is a very great hardship." CODE 44 kama-krodha-moha-smrti-bhramsa-buddhi-nasa-sarva-nasa-karanatvat SYNONYMS kama-of lust; krodha-anger; moha-bewilderment; smrti-bhramsa-failure of memory; buddhi-nasa-loss of intelligence; sarva-nasa-and total loss; karanatvat-because of being the cause. TRANSLATION Material association, after all, is the cause of lust, anger, confusion, forgetfulness, loss of intelligence and total calamity. PURPORT One may wonder why Narada is dwelling on the effects of bad association after having discussed advanced subjects in bhakti-yoga. But who else will heed the warnings, except those who are serious about crossing the ocean of birth and death? Even one who is practicing in the renounced order can fall down. "Alas, for a person who is seriously desiring to cross the material ocean and engage in the transcendental loving service without material motives, seeing a materialist engaged in sense gratification and seeing a woman who is similarly interested is more abominable than drinking poison willingly." (Sri Caitanya-candrodaya-nataka 8.23) And so the advice against bad association is intended for all, including those transcendentalists who wish to progress without impediment. Lord Krsna analyzes the downfall of jivas due to bad association: "While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. From anger complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool." (Bg. 2.62-63) Bad association (duhsanga) brings out the stored karmic tendencies for sin, and activates one's lower propensities. As the hedonists talk of lusty enjoyments, an aspiring devotee may easily become agitated, as long as he still has any tendencies to enjoy worldly pleasures. As soon as he begins to think about kama, he will begin to desire it. Finally, he will attempt it, and on being frustrated, he will become angry. After that he loses discrimination, becomes deluded and so on. By keeping company with the asat, bad habits crop up one after another, and good qualities become ruined. As described by Lord Kapila: "If, therefore, the living entity again associates with the path of unrighteousness, influenced by sensually-minded people engaged in the pursuit of sexual enjoyment and the gratification of the palate, he again goes to hell as before. "He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities." (Bhag. 3.31.32-33) Not only "course fools" but even refined ascetics, if they are not devotees, are considered duhsanga. Mental speculators, impersonal yogis, jnanis and voidists may all adversely influence a devotee and turn him toward non-devotional paths. A follower of Lord Caitanya, Bhagavan Acarya insisted that he would not become contaminated, because he was a fixed-up devotee of Lord Caitanya. But Svarupa Damodara replied that Mayavadi talks "break the heart and life of a devotee," and should not be indulged in. Prabhupada writes, "The Mayavadi philosophers have presented their arguments in such attractive flowery language that hearing Mayavadi philosophy may sometimes change the mind of even a maha-bhagavata, or very advanced devotee. An actual Vaisnava cannot tolerate any philosophy that claims God and the living being to be one and the same." (Cc. Adi 1.10, purport) Considering the dangers of duhsanga, even for a fully engaged sadhaka, one will not think that Narada has exaggerated these warnings, or that they are only for the neophytes. CODE 45 tarangita apime sangat samudrayanti SYNONYMS tarangitah-forming waves; api-indeed; ime-these; sangat-from material association; samudrayanti-create an ocean. TRANSLATION Rising like waves from material association, these amass into a great ocean of misery. PURPORT The deluding potency is the Lord's own energy and can overcome even a powerful sage. "Among all kinds of living entities begotten by Brahma, namely men, demigods and animals, none but the sage Narayana is immune to the attraction of Maya in the form of a woman." (Bhag. 3.31.37) One should not flirt with Maya, thinking that one can transgress a little and then pull back later if it gets too rough. Until we are completely liberated we maintain seeds of destruction within us, and we should not allow them to grow by bad association. Once Srila Prabhupada was informed that some of his initiated disciples had indulged in their former habits of smoking marijuana. Prabhupada said that this was due to bad association, and he gave the example of a bedbug. During the winter season the bedbug may appear to have disappeared from your bed, but in due time, he takes the opportunity to again bite and become fat with your blood. Similarly, a transcendentalist's kama may appear to be entirely subdued, but it is actually present in a very reduced state. If given a fresh opportunity, the material desires will strike again. On another occasion, Srila Prabhupada referred to "hippy seeds." He had noticed one of his brahmacari disciples with long hair, and said this was his old hippy tendency, sprouting in the form of long hair. It is good to be afraid of even a little bad association. But one may question whether this is in conflict with the compassionate mood of the preacher. Prahlada Maharaja declared the world to be full of "fools and rascals," and he wanted to save them. But if the preacher associates with bad actors of the material world, will he also become like them? The fact is a preacher must be strong to prevent his own contamination. But if one follows the rules and regulations of bhakti-yoga as described by Narada, including association with devotees, chanting and hearing, renouncing sense gratification and so on - then he will be able to preach without falldown. Acting as the spiritual master of Lord Caitanya, Isvara Puri said, "My dear child continue dancing, chanting and performing sankirtana in association with devotees. Furthermore, go out and preach the value of chanting krsna-nama, for by this process You will be able to deliver all fallen souls." (Cc. Adi 7.92) His Divine Grace A.C. Bhaktivedanta Swami Prabhupada instructed his disciples to be compassionate preachers: One who is not very expert in preaching may chant in a secluded place, avoiding bad association, but for one who is actually advanced, preaching and meeting people who are not engaged in devotional service are not disadvantages. A devotee gives the non-devotees his association but is not affected by their misbehavior. Thus by the activities of a pure devotee even those who are bereft of love of Godhead get a chance to become devotees of the Lord one day. (Cc. Adi 7.110, purport) Srila Prabhupada told a story to illustrate how one may mix with the non- devotees, and yet keep the integrity of devotional life. Once upon a time, a crocodile invited a monkey to come and ride on the crocodile's back. The foolish monkey jumped down from the tree and soon found himself riding on the crocodile's back in the middle of the river. The monkey asked the crocodile, "Where are we going?" The crocodile replied, "I'm going to take you home where my wife will cut out your heart and we will eat you for lunch!" The monkey replied, "But I left my heart back on shore in the tree. Will you please let me get it?" The crocodile thought this was a good proposal and allowed the monkey to touch shore. But the monkey jumped into his tree and refused to accept further invitations from the crocodile. The moral to this story is, "You may associate with the non-devotee, but don't give him your heart." Preachers living in ISKCON temples follow this advice on a daily basis. They rise early and gather for mangala-arati before the temple Deities, chant kirtana and japa, hear Srimad-Bhagavatam class and honor prasadam in the association of devotees. Strengthened by this morning program, they go out to preach in the most materialistic places in the world, offering people a chance for Krsna's mercy in the form of books, prasadam or hari-nama. In the early evening the preachers return to the temple for more chanting and hearing. While they are with the non-devotees, they do not give up their practice of "the four rules." And they keep their hearts aloof from the modes of material nature and bad association. If a preacher finds himself becoming overwhelmed by the material energy, then he should save himself, rather than be swallowed up by Maya while trying to save others. But Narada's advice against bad association does not mean that those who are strong enough to preach, should not go forward to the Jagais and Madhais and humbly offer them hari-nama-sankirtana. If devotees don't go to them, how will the fools and rascals be saved? CODE 46 kas tarati kas tarati mayam yah sangam tyajati yo mahanubhavam sevate nirmamo bhavati SYNONYMS kah-who; tarati-crosses beyond; kah-who; tarati-crosses beyond; mayam-illusion; yah-he who; sangam-material association; tyajati-abandons; yah-who; maha-anubhavam-the wise person; sevate-serves; nirmamah-free from false proprietorship; bhavati-becomes. TRANSLATION Who can cross beyond illusion? That person who abandons material association, serves the sages and becomes selfless. PURPORT Crossing over Maya is sometimes compared to crossing an ocean: at the time of death the soul has to transmigrate. But even if one is born in a higher planet he still has to suffer repeated birth and death. To cross the limits of material rebirth one has to go back to Godhead. Making a complete crossing is very difficult, because any material desires, either in the form of good or bad karma, will plunge the conditioned soul back into samsara. Lord Krsna states, "This divine energy of mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." (Bg. 7.14) Narada is now giving detailed information how to surrender to Krsna and cross over the powerful Maya. In this sutra he mentions renouncing attachment, associating with great souls and becoming free of possessiveness. One has to attempt all these and other favorable methods, but at the same time one must understand that he cannot swim across the ocean on his own. By one's sincere acts of devotion, Krsna is moved to come to the rescue. Lord Krsna tells Arjuna, "But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service... for them I am the swift deliverer from the ocean of birth and death." (Bg. 12.6-7) Srila Prabhupada states, "Simply by chanting the holy name of Krsna - Hare Krsna Hare Krsna Krsna Krsna Hare Hare/ Hare Rama Hare Rama Rama Rama Hare Hare - a devotee of the Lord can approach the supreme destination easily and happily, but this destination cannot be approached by any other process of religion." (Bg. 12.7, purport) As already stated, the mercy of the Lord is best obtained from His pure devotees. They will act as a boat to carry one across the vast ocean of Maya. "O lotus-eyed Lord, by concentrating one's meditation on Your lotus feet, which are the reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the ocean of nescience, one follows in the footsteps of mahajanas (great saints, sages and devotees). By this simple process, one can cross the ocean of nescience as easily as one steps over the hoofprint of a calf." (Bhag. 10.2.30) CODE 47 yo vivikta-sthanam sevate yo loka-bandham unmulayati nistraigunyo bhavati yo yoga-ksemam tyajati SYNONYMS yah-who; vivikta-secluded; sthanam-a place; sevate-serves; yah-who; loka-of mundane society; bandham-the bondage; unmulayati-uproots; nistrai-gunyah-free from the influence of the three modes of material nature; bhavati-becomes; yah-who; yoga-(desire for) gain; ksemam-and security; tyajati-gives up. TRANSLATION That person who stays in a secluded place, cuts off at the root his attachment to mundane society, becomes free from the influence of the three modes of nature, and gives up hankering for material gain and security. PURPORT Narada is giving more methods for crossing Maya. First is solitude (vivikta- sthanam sevate). Several times in the Bhagavad-gita Lord Krsna advises that one practices spiritual life alone. It is particularly necessary for dhyana-yoga, where one should "go to a secluded place." (Bg. 6.11) and sit in meditation. When citing the items of knowledge, Lord Krsna includes vivikta-desa sevitvam, "aspiring to live in a solitary place" (Bg. 13.11) and when describing a person who is elevated to the position of self-realization, Lord Krsna states that He "lives in a solitary place" (vivikta-sevi) (Bg.18.52). Although solitary bhajana was practiced by Namacarya Haridasa Thakura, and sometimes by Lord Caitanya, it is not recommended for neophytes. Bhaktisiddhanta Sarasvati Thakura criticized devotees who wanted to prematurely chant in a solitary place. Bhaktisiddhanta Sarasvati Thakura wrote, "My dear mind, why are you so proud of being a Vaisnava? Your solitary worship and chanting of the holy name of the Lord are based on a desire for cheap popularity, and therefore you chanting of the holy name is only a pretension." (Krsna, the Supreme Personality of Godhead, Ch. 89) "A sacred and solitary place" also refers to place of pilgrimage. Srila Prabhupada writes, "in India the yogis, the transcendentalists or the devotees, all leave home and reside in sacred places such as Prayaga, Mathura, Vrndavana, Hrsikesa and Hardwar and in solitude practice yoga where the sacred rivers like the Yamuna and Ganges flow." (Bg. 6.11-12, purport) Living in a tirtha is recommended by Rupa Gosvami as one of the five main principles of bhakti-yoga. "Actually, if someone goes to Vrndavana, he will immediately feel separation from Krsna, who performed such nice activities when He was present there." (Nectar of Devotion, Ch. 18) Srila Prabhupada worked hard for many years to establish temples in the birth place of Lord Caitanya in Mayapura and in Krsna's abode, Vrndavana, so that Westerners could come and be purified by living in the dhama. Of Vrndavana Srila Prabhupada states, "The places in the eighty-four square mile district of Mathura are so beautifully situated on the banks of the river Yamuna that anyone who goes there will never want to return to this material world... Such transcendental feelings are aroused immediately without fail after one arrives in Mathura or Vrndavana." (Nectar of Devotion, Ch. 13) The favorable essence of a solitary place is that it provides freedom from worldly people and passions. This can best be attained in the dhama in the association of like-minded devotees. Narada also says that one who wants to overcome Maya must break the bond of material attachments and live above the modes of nature. These are some of the natural results of Krsna conscious life. In the fourteenth chapter of Bhagavad-gita Lord Krsna describes how the three modes of nature, goodness, passion and ignorance, bind the living entity in samsara. To become free of the gunas one has to hear the truth from the spiritual master. Then one will gradually understand his original spiritual nature and how he is entrapped by the modes. If one lives in the association of transcendentalists and serves Lord Krsna along with them, he will not be controlled by the modes of goodness, passion and ignorance. The acaryas tell us that living in the forest is in the mode of goodness, living in town is in the mode of passion, living in a brothel is in the mode of ignorance - but to live in a temple of Visnu in the society of devotees is Vaikuntha. Sri Krsna states, "When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature." (Bg. 14.19) Narada also recommends, yoga-ksemam tyajati, renouncing anxieties for acquisition and maintenance. Lord Krsna also mentions yoga-ksema in the Bhagavad-gita (9.22): ananyas cintayanto mam ye janah paryupasate tesam nityabhiyuktanam yoga-ksemam vahamy aham "But those who always worship Me with exclusive devotion, meditating on My transcendental form - to them I carry what they lack, and I preserve what they have." Dependence on the Lord for maintenance is an advanced stage of spiritual life, but it is not based on imagination. The principle should be that one should not want more than what is absolutely necessary. If a devotee is not greedy for consuming things, then he will have far less anxiety. In any case, whether one is a "poor brahmana," a mendicant sannyasi, a businessman or an administrator in a religious institution, he or she should realize that the Supreme Lord is the actual maintainer. If we live simply in Krsna's service, not creating unnecessary demands, we will be able to reduce concerns for maintenance and enter the spirit of yoga-ksemam tyajati, as recommended by Narada. CODE 48 yah karma-phalam karmani sanyasyati tato nirdvando bhavati SYNONYMS yah-who; karma-phalam-the fruit of material work; karmani-his material activities; sanyasati-resigns; tatah-thus; nirdvandah-unaffected by dualities; bhavati-becomes. TRANSLATION That person who renounces material duties and their profits, thus transcending duality. PURPORT A devotee has faith that Lord Krsna will supply his needs. But this does not mean that the bhakta becomes lazy or inactive. He works for Krsna. By dedicating all acts to the Lord, the devotee becomes free from karmic reactions. As long as one continues to work under the influence of the modes of nature, one must experience duality - good and bad, hot and cold, rich and poor, pleasure and pain etc. Lord Krsna states in Bhagavad-gita "All living entities are born into delusion, bewildered by dualities." (Bg. 7.28) And in his purport, Prabhupada explains: Such deluded persons, symptomatically, dwell in dualities of dishonor and honor, misery and happiness, woman and man, good and bad, pleasure and pain, etc. "This is my wife; this is my house; I am the master of this house: I am the husband of this wife." These are the dualities of delusion. Those who are so deluded by duality are completely foolish and therefore cannot understand the Supreme Personality of Godhead. The dualities stem from identification of the self with the body. When one understands that he is not the body but an eternal servant of Krsna, then the dualities cease to exist for him. A devotee can break the bonds of duality even while living in the material world. When a devotee feels bodily heat or cold, pleasure or pain, he sees it in terms of the body, and he continues to perform his service without distraction. Early in the Bhagavad-gita, Lord Krsna advised Arjuna to tolerate the nonpermanent appearances and disappearances of happiness and distress. Later, Krsna expressed His pleasure with the devotee who transcends: "One who neither rejoices nor grieves, who neither laments nor desires, and who renounces both auspicious and inauspicious things - such a devotee is very dear to Me." (Bg. 12.17) It should be obvious by now that bhakti is not merely pious thoughts of "love," but it is fearless action. Narada asks nothing less than complete surrender and complete dedication of the bhakta unto the will of Bhagavan. But if at any point one feels himself unable to reach the ideals taught by Narada, he is not condemned. Lord Krsna also says that if we cannot achieve the topmost surrender, then we should do what we can and try to progress gradually (see Bhagavad-gita, 12.8-12). But we should be humble about our inability to fully surrender to Lord Krsna. We should not attempt to change the uncompromising teachings in order to justify our weakness. Narada and the Vaisnava acaryas are asking us to change our lives in order to become bhaktas, because that alone will make us eternally happy. The difficulties we feel in making these changes are due to our material attachments. Lord Krsna gives stern order in Bhagavad-gita: "O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight." (Bg. 3.30) As Srila Prabhupada used to say, "An easy-going life and Krsna consciousness don't go well together." Maya dictates to us to take it easy and stay in the material world, but her suggestions are only a deception. She will tell us not to perform austerities in devotional service, but if we fall under her influence, we will be forced to labor and suffer in lower species of life, birth after birth. Narada is asking us to undergo a little trouble now, in order to cross over the ocean of Maya and be free of all suffering forever. CODE 49 yo vedan api sanyasyati kevalam avicchinnanuragam labhate SYNONYMS yah-who; vedan-the Vedas; api-even; sanyasyati-renounces; kevalam-exclusive; avicchinna-uninterrupted; anuragam-loving attraction; labhate-obtains. TRANSLATION That person who renounces even the Vedas: He obtains exclusive and uninterrupted attraction toward God. PURPORT By "renouncing the Vedas" Narada means renouncing the karma-kandiya portions which are for those pursuing fruitive results. Lord Krsna advises Arjuna, "The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes... All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them." (Bg. 2.45-46) The karma-kandiya instructions are for gradual development, but the ultimate goal is to know Lord Krsna, the cause of all causes (see Bhagavad-gita, 15.15). If one is attached only to the rituals and not the goal, then he cannot cross over to the transcendental stage. Similarly, the study of the Vedanta-sutras is meant to understand Lord Krsna. Srila Prabhupada writes, "Vedanta is the last word in Vedic wisdom, and the author and knower of the Vedanta philosophy is Lord Krsna; and the highest Vedantist is the great soul who takes pleasure in chanting the holy name of the Lord." (Bg. 2.46, purport) Srila Vyasadeva begins the Srimad-Bhagavatam with the declaration that no lesser forms of religion will be taught (dharmah projjhita-kaitavah) (Bhag. 1.1.2). Only pure devotional service is taught in the Bhagavata Purana. Lord Krsna also concludes His instructions to Arjuna by advising him, sarva-dharman parityajya mam ekam saranam vraja. "Abandon all varieties of religion and just surrender unto Me." (Bg. 18.66) Abhakta even defies sastras, or gives up following the scriptures. In fact, liberated souls always relish hearing the pastimes of the Personality of Godhead from transcendental literatures like Srimad- Bhagavatam, Caitanya-caritamrta and the works of the six Gosvamis of Vrndavana. Srila Prabhupada writes, "Srimad-Bhagavatam... is purely transcendental literature which can be understood only by the pure devotees of the Lord who are transcendental to competitive sense gratification." (Bhag. 1.1.2, purport) Srila Vyasadeva says, "O thoughtful devotees, as long as you are not absorbed in transcendental bliss, you should continue tasting the Srimad-Bhagavatam, and when you are fully absorbed in bliss you should go on tasting its mellows forever." (Bhag. 1.1.3) The sages at Naimisaranya declare, "We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who enjoy association with Him relish hearing His pastimes at every moment." (Bhag. 1.1.19) Even great souls who were liberated in Brahman realization became attracted to the narrations of Krsna in Srimad-Bhagavatam. As Sukadeva Gosvami told Maharaja Pariksit, "My dear King, although I was fully situated in the transcendental position, I was nonetheless attracted to the pastimes of Lord Krsna. Therefore I studied Srimad-Bhagavatam from my father." (Bhag. 2.1.9) So the rejection of the karma-kandiya Vedas does not mean giving up the eternal pastimes of Lord Krsna. Even Lord Caitanya constantly relished hearing the Bhagavatam and other Vaisnava literatures, as well as the poetry of Vaisnava saints, which he discussed in the company of his intimate devotees. For those who are striving for perfection, certainly the relevant part of the Vedas are not to be rejected. But sometimes devotees in the spontaneous stage appear to come in conflict with Vedic customs. One time Sarvabhauma Bhattacarya had to explain this stage of spontaneous love to King Prataparudra. The King had observed the devotees of Lord Caitanya arriving in Puri without following some of the customary rules. The King asked Sarvabhauma Bhattacarya, "Why have they not observed the regulations for visiting the pilgrimage place, such as fasting, shaving and so on? Why have they first eaten prasadam?" The Bhattacarya replied to the King, "What you have said is right according to regulative principles governing the visiting of holy places, but there is another path which is the path of spontaneous love. According to those principles, there are subtle intricacies involved in the execution of religious principles." (Cc. Madhya 11.111-112) Because Lord Caitanya was personally present and giving prasadam from His own hand, His intimate devotees neglected the regulative principles regarding fasting. Narada uses the word kevalam, meaning undivided or unalloyed love. Bhakti as taught by Narada is not part- time service, or devotion only up to a certain point. In the spontaneous stage, all other considerations except for bhakti are unimportant, as in the gopis' rejection of family and social considerations. The gopis did not disregard their duties consciously, but they were simply unable to think of anything but going to Krsna. When a devotee reaches the stage described by Narada, his devotional service becomes an uninterrupted flow. Queen Kunti aspired for that stage in her prayer, "O Lord of Madhu, as the Ganges ever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else." (Bhag. 1.8.42) Narada Muni's own flow of devotional service is described by Srila Prabhupada: Such a flow of devotional service cannot stop. On the contrary, it increases more and more without limitation. The flow of devotional service is so potent that any onlooker also becomes liberated from the influence of the modes of passion and ignorance. (Bhag. 1.5.28, purport) Neophyte devotees complain of sporadic enthusiasm. They are sometimes eager to chant and hear, but sometimes troubled by passionate thoughts, and a lack of taste. This up-and-down syndrome is a symptom of the beginner. Every soul has an eternal, spontaneous flow of love of God, but it is temporarily covered up. In the early stages, therefore, personal determination is of the utmost importance. At the same time, we may be inspired by the reality of spontaneous love as described by Narada and exhibited by devotees who perform services in prema-bhakti. CODE 50 sa tarati sa tarati lokams tarayati SYNONYMS sah-he; tarati-crosses beyond; sah-he; tarati-crosses beyond; lokan-the people of this world; tarayati-he makes cross beyond. TRANSLATION This person, indeed, is delivered, and he also delivers the rest of the world. PURPORT Narada repeats, "He crosses Maya" so there will be not doubt. The skeptic question, "Has anyone really crossed over Maya?" Don't doubt, Narada says - he has, he has crossed maya and he can deliver you too. Many disciples of Srila Prabhupada attest to the fact that he personally picked them up from maya. When I first met Srila Prabhupada, I asked him, "Is there a stage in spiritual advancement from which one won't fall back?" Prabhupada replied, "Yes." And his answer convinced me. The perfect answer in a book would not have been enough for me. Although great souls are not self-assertive, they personally demonstrate that liberated persons do exist, and they can help us. As stated in the prayers of the demigods, "When acaryas completely take shelter under You lotus feet in order to cross the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because You are very merciful to Your other devotees, You accept this method to help them." (Bhag. 10.2.31) Srila Prabhupada writes, "If things are made easy, this affords facility for the person who has made them easy and also for others who follow the same principles. The process recommended for crossing the ocean of nescience is easy not only for the devotee but for common persons who follow the devotee (mahajano yena gatah sa pantha)." (Bhag. 10.2.30, purport) Pure devotees help others in many ways. They are sometimes seen giving lectures and meeting personally with both the devotees and nondevotees. When persons come forward for more serious instructions, the pure devotees act as spiritual masters and train disciples to render service to the Personality of Godhead. Sometimes the devotees become authors. Srila Prabhupada writes, "Thus it is the duty of the acarya to publish books that will help future candidates take up the method of service and become eligible to return home back to Godhead by the mercy of the Lord." Sometimes the liberated souls recruit disciples who then go out and preach, following the example of their spiritual master. Great souls sometimes begin movements or societies in which devotees can live and practice bhakti. And sometimes they construct temples where the public can come for darsana of Lord Krsna, and for tasting the remnants of Krsna prasadam. Both by personal example as well as by precept, the great souls continue their influence, even after their disappearance from the mortal world. "He reasons ill who says that Vaisnavas die, when thou art living still in sound. True Vaisnavas never die, but living spread the holy name around." CODE 51 anirvacaniyam prema-svarupam SYNONYMS anirvacaniyam-beyond description; prema-of mature love of God; svarupam-the essential identity. TRANSLATION The true nature of pure love of God is beyond the description of words. PURPORT Although Narada has been expertly analyzing bhakti from the beginning stages up to para bhakti, he now says that it is inexpressible. Bhakti is particularly unexplainable to unqualified persons. Until one practices devotion with faith how can he know of it just by inquiring from a sage? Sometimes when devotees would ask Srila Prabhupada questions that were beyond their ability to understand, he replied in a similar way. He gave the example of a small child trying to understand sexual pleasure. Because he is physically immature, the child cannot know sex life, but once he or she reaches puberty, then they automatically know for themselves. When I first began typing up Prabhupada's manuscript of Teachings of Lord Caitanya, I was curious about some esoteric aspects of para bhakti. Lord Caitanya described that when one preachers perfection, he will choose to follow a particular eternal resident of Vrndavana and learn of his own rasa from that resident. I wrote to Prabhupada asking more about this subject. He replied, 67-03-21 San Francisco 21st March, 1967 My dear Satsvarupa, Please accept my blessings. Regarding your question about the inhabitants of Vrajabhumi or Vrindaban it is to be understood that Vrindaban is the original abode of Lord Krishna as He is the original Personality of Godhead. In that transcendental plane He has His transcendental associates in different exchange of humor. For ourselves when we are in perfect stage of devotional service, we can know our eternal relation with Krishna and as such one of the associates of Lord Krishna becomes our ideal leader. This acceptance of leadership by one of the eternal associates of the Lord is not artificial. Do not therefore try it at present it will be automatically revealed to you in proper time. Not only immature young bhaktas cannot know para bhakti, but even erudite scholars. Krsnadasa Kaviraja writes, "The pastimes of Lord Krsna are uncommonly full of transcendental potency. It is characteristic of such pastimes that they do not fall within the jurisdiction of experimental logic and arguments." (Cc. Antya 19.103) Rupa Gosvami writes, "The activities and symptoms of that exalted personality in whose heart love of Godhead has awakened cannot be understood even by the most learned scholar." (Bhakti-rasamrta-sindhu 1.4.17) To say that bhakti is inexpressible is not merely an evasive reply given to an outsider. In the higher stages especially, bhakti is inconceivable. The most intense expression of love of Godhead was displayed by Lord Caitanya. As described in Caitanya-caritamrta, Lord Caitanya was actually Krsna Himself: Sri Krsna wanted to know the love that Srimati Radharani felt for Him, and so He appeared as Lord Caitanya. Lord Caitanya's ecstatic feelings and expressions were recorded in diaries kept by Svarupa Damodara and Raghunatha Gosvami. But in telling these pastimes in the Caitanya-caritamrta, Krsnadasa Kaviraja confessed his limitations: "Even Anantadeva, who possesses thousands of mouths, cannot fully describe the ecstatic transformations that Sri Caitanya Mahaprabhu experienced in a single day. "What can a poor creature like me describe of those transformations? I can give only a hint of them, as if showing the moon through branches of a tree. "This description, however, will satisfy the mind and ears of anyone who hears it, and he will be able to understand these uncommon activities of deep ecstatic love for Krsna. "Ecstatic love for Krsna is wonderfully deep. By personally tasting the glorious sweetness of that love, Sri Caitanya Mahaprabhu showed us its extreme limits." (Cc. Antya 17.64-67) Although prema-bhakti is beyond words, whatever can be conveyed by authorized devotees is appreciated by those who are sincere and faithful. Krsnadasa Kaviraja says, "Just try to hear these topics with faith, for there is great pleasure even in hearing them. That hearing will destroy all miseries pertaining to the body, mind and other living entities, and the unhappiness of false arguments as well." (Cc. Antya 19.110) A Vaisnava compares the pastimes of Lord Krsna or Lord Caitanya to the unlimited sky. Many birds fly in the sky, but some fly higher according to their abilities. In the society of devotees, realized souls share their realizations, but no one presumes to describe all the qualities or pastimes of Krsna. Bhakti can therefore be partially expressed, but its totality is inconceivable and inexpressible. When Lord Caitanya was about to teach Rupa Gosvami He said: "My dear Rupa, please listen to Me. It is not possible to describe devotional service completely; therefore I'm just trying to give you a synopsis of the symptoms of devotional service. The ocean of transcendental mellows of devotional service is so big that no one can estimate its length and breadth. However, just to help you taste it, I am describing but one drop." (Cc. Madhya 19.136-38) CODE 52 mukasvadana-vat SYNONYMS muka-of a mute; asvadana-the tasting; vat-like. TRANSLATION It is like the tastes experienced by a mute. PURPORT Even a qualified devotee may not be able to put his exact experience of love of God into words. Language has its limits for conveying experience, but it may function like the branch of the tree which helps us to locate the moon in the sky. In describing the gradual development bhakti to Rupa Gosvami, Lord Caitanya compared it to intensifying taste of sweetness: "Gradual development of love may be compared to different states of sugar. First there is the seed of the sugar cane, then sugarcane and the juice extracted from the cane. When this juice is boiled, it forms a liquid molasses, then a solid molasses, then sugar, candy, rock candy and finally lozenges." (Cc. Madhya 19.179) Lord Caitanya went on to describe the combination of devotional ecstasies known as sattvika and vyabhicari: "These tastes are like a combination of yoghurt, sugar candy, ghee, black pepper and camphor, and are palatable as sweet nectar." (Cc. Madhya 1.82) There is nothing deceptive or incomplete in this language, and yet it is language - the branch pointing to the moon in the sky. After hearing of the taste of love of Godhead, a devotee should aspire and practice so that he may taste it for himself. Narada does not say that the subject matter of bhakti is something so vague and inconceivable that it can never be known or spoken of. His point is that individual and ultimate experience is so wonderful that it is very hard to describe. One should not glibly say, "I know everything about love of Krsna." Although the gopis always chanted the glories of Lord Krsna, they were sometimes struck dumb. Srila Prabhupada writes, "Spiritual feelings of happiness and intense ecstasies have not mundane comparison. Therefore it is very difficult to give expression to such feelings. We can just have a glimpse of such ecstasy in the words of Sri Narada Muni." (Bhag. 1.6.17, purport) CODE 53 prakasyate kvapi patre SYNONYMS prakasyate-it is revealed; kva api-sometimes; patre-to a fit recipient. TRANSLATION Nonetheless, pure love of God becomes revealed from time to time to those who are qualified. PURPORT A maha-bhagavata devotee, or the Lord Himself, is pleased to find a fit candidate who can understand the inexpressible meanings of bhakti-yoga. The transference of knowledge in Krsna consciousness is, in one sense, very straightforward. Srila Prabhupada used to criticize the legend of a disciple who said that he received knowledge from his guru by an electric shock. Lord Krsna taught Arjuna by the process of question and answer, and Krsna's lucid words may still be studied faithfully for enlightenment in bhakti-yoga. The process of receiving bhakti-yoga is therefore to serve the spiritual master, inquire from him and hear his parampara instructions. And yet it is not an ordinary transference of knowledge, as in the university classroom when the professor writes lessons on the blackboard and the students write them down. If the spiritual teacher is actually potent and the students are purely receptive, then the teacher may plant a seed of bhakti (bhakti-lata- bija) in their hearts. But how the seed fructifies in a student's heart is not understandable by material calculations. Prabhupada writes, "Human reason fails to understand how by serving the devotee bhagavata or the book bhagavata one gets gradual promotion on the path of devotion. But actually these are the facts explained by Srila Naradadeva, who happened to be a maidservant's son in his previous life." (Bhag. 1.2.18, purport) Although the guru-disciple relationship is a subtle one, it can be understood by the standard qualifications of both persons. For example, although Narada was a young boy, the bhaktivedanta sages who visited his home found him to be a likely candidate, and so they blessed him. Narada recalls the incident: "Although they were impartial by nature, those followers of the Vedanta blessed me with their causeless mercy. As far as I was concerned, I was self-controlled, and had no attachment for sports, even though I was a boy. In addition, I was not naughty and I did not speak more than required." (Bhag. 1.5.24) The sages at Naimisaranya praised the speaker Suta Gosvami in a similar way: "And because you are submissive, you spiritual masters have endowed you with all the favors bestowed upon a gentle disciple. Therefore you can tell us all that you have scientifically learned from them." (Bhag. 1.1.8) For realization of the most advanced spiritual knowledge, such as the pastimes of Lord Caitanya, the devotee has to be extremely well qualified. Krsnadasa Kaviraja says, "Unto one who is able to understand, Sri Caitanya Mahaprabhu has shown mercy by giving him the association of the servant of His own servant." (Cc. Madhya 2.83) The spiritual knowledge which Lord Caitanya conveyed to Ramananda Raya was so completely out of the sight of mundane vision that Lord Caitanya said only a "madman" could understand it. Lord Caitanya confided to Ramananda, "Please rest assured that I have nothing to hide from you. Even if I do try to hide from you, you are such an advanced devotee that you can understand all My secrets... The facts which I have disclosed to you cannot be understood by materialistic people. When they hear of this, they will simply laugh at Me. You can understand this yourself and keep it to yourself." (Teachings of Lord Caitanya, pg. 346) In his later years when Lord Caitanya entered constantly and intensely into the mood of Radharani in separation from Krsna, He shared this rasa only with his most intimate devotees such as Ramananda Raya and Svarupa Damodara. They were able to understand the Lord's moods which were sometimes like displays of madness, and incommunicable by ordinary words or behavior. "Only a person on the level of Svarupa Damodara Gosvami can fully know what Lord Sri Caitanya Mahaprabhu tastes in His love for Krsna." (Cc. Antya 18.22) Narada Muni's point in this code is that even when bhakti cannot be expressed in words, its essence can be manifest by the ecstatic symptoms of one great soul and appreciated by other great souls. On occasions when there were no fit devotees present, Lord Caitanya tried to restrain His ecstatic love. For example, when Lord Caitanya first met Ramananda Raya, they embraced and almost lost consciousness, due to relishing the ecstatic love of Krsna and the gopis. But some stereotyped, ritualistic brahmanas were present at that time, and they became very doubtful. According to Krsnadasa Kaviraja, "While the brahmanas were thinking in this way about the activities of Sri Caitanya Mahaprabhu and Ramananda Raya, Sri Caitanya Mahaprabhu saw the brahmanas and restrained His transcendental emotions." (Cc. Madhya 8.28) We should not think that there is only fixed number of intimate devotees who can receive the bhakti-sakti, and that we are obviously not among the chosen. We are advised by the acaryas to keep striving, and one day each one of us may uncover our original, dormant Krsna consciousness. Moreover, Lord Caitanya surpassed all previous acaryas, bhaktas and incarnations by very liberally distributing intimate love of God. Anyone who is receptive to the sankirtana movement of Lord Caitanya can therefore become quickly elevated in the inexpressible experiences of bhakti-yoga. In appreciation for this liberality of Lord Caitanya, Rupa Gosvami composed his prayer: namo maha-vadanyaya krsna-prema-pradayate krsnaya krsna-caitanya namne gaura-tvise namah "I offer my respectful obeisances unto the Supreme Lord Krsna Caitanya, who is more magnanimous than any other avatara, even Krsna Himself, because He is bestowing freely what no one else has ever given-pure love of Krsna." (Teachings of Lord Caitanya, p. 8) CODE 54 guna-rahitam kamana-rahitam pratiksana-vardhamanam avicchinnam suksma-taram anubhava-rupam SYNONYMS guna-material qualities; rahitam-devoid of; kamana-material desire; rahitam- devoid of; prati-ksana-at every moment; vardhamanam-increasing; avicchinnam- uninterrupted; suksma-tara-most subtle; anubhava-consciousness; rupam-as its form. TRANSLATION It manifests as the most subtle consciousness, devoid of material qualities and material desires, increasing at every moment and never interrupted. PURPORT What passes for love in the material world often sounds and appears similar to bhakti, at least to those who are untrained in devotional service. But Narada Muni makes it clear in this code that bhakti is always different from material loving affairs because bhakti is spiritual. The word guna-rahitam means "above the modes." This was already described in Code 47. Bhakti has no correspondence with behavior in the modes of ignorance, passion or goodness. Lord Krsna's pastimes with the gopis and the cowherd boys should never be mistaken as mundane. Krsna's pastimes are, in fact, the original activities of love, and whatever appears to resemble love in any way within this material world comes originally from Krsna. If there is any opulence within this material world, the cause of the opulence is Krsna. If there is any reputation within this material world, the cause of the reputation is Krsna. If there is any strength within this material world, the cause of such strength is Krsna. If there is any wisdom and education within this material world, the cause of such wisdom and education is Krsna. Therefore Krsna is the source of all relative truths. (Krsna, The Supreme Personality of Godhead, Ch. 2, p. 27) The word kamana-rahitam means "without selfish desire." This has been described by Narada in Code 24: "In lust there is only the desire for one's own pleasure: one's happiness does not consist in making the beloved happy." Pratiksana-vardhamanam means "increasing at every moment," and avicchinam means an "uninterrupted" flow. The pleasure exchanged between Krsna and His devotees is also known as hladini-sakti, the Lord's pleasure potency. In sex passion, satiation soon brings to an end the mounting feelings of pleasure, but in the loving exchanges between Krsna and His eternal associates there is an eternal, increasing competition. Krsna is very pleased to see the beauty of His gopis, and when the gopis see that Krsna is pleased with them they become many times more happy, and this increases their beauty. In turn, this increases Krsna's beauty and pleasure. And so the devotee and the Lord exchange, but without end or interruption. Unlike mortal love affairs, in bhakti the love does not break by quarrel or death of one of the partners. Lord Caitanya describes the bliss of sankirtana as anandambudhi-vardhanam, "increasing the ocean of transcendental bliss." Because the Supreme Lord is Himself ever increasing and always fresh, the devotee is never bored or unfaithful and is never cheated. Bhakti is also suksmataram, subtler than the subtlest thing. As described in the Bhagavad-gita: "The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he (the soul) is even higher than the intelligence." (Bg. 3.42) When the Supreme Soul and the individual soul exchange subtle loving emotions, it is known as anubhava. In his analysis of the feelings and emotions of bhakti, Rupa Gosvami describes anubhava as follows: "In the attitude of anubhava, one dances and sometimes falls down, sometimes sings loudly, shows convulsions, yawns and sometimes breathes very heavily - all without concern for circumstances." (Teachings of Lord Caitanya, Ch. 14, p. 143-44) And so there is no comparing material love (lust) with bhakti. CODE 55 tat prapya tad evavalokayati tad eva srnoti tad eva cintayati SYNONYMS tat-it; prapya-having obtained; tat-Him; eva-alone; avalokayati-one looks at; tat-Him; eva-alone; srnoti-one hears about; tat-Him; eva-alone; cintayati-one thinks about. TRANSLATION Having obtained it, one looks only at the Lord, hears only about Him and thinks only about Him. PURPORT This stage of perfection is described in Bhagavad-gita, "For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me." Srila Prabhupada writes, "Such a person may appear to see all the separate manifestations of the material nature, but in each and every instance he is conscious of Krsna, knowing that everything is a manifestation of Krsna's energy." (Bg. 6.30, purport) This is samadhi or trance, and whether one achieves it by the eightfold yoga system or by bhakti-yoga, it is the same. In the case of the bhakti-yogi, he is fixed in devotional service at all times, and whatever he sees contributes to his meditation on Krsna. To help us understand pure Krsna consciousness, the acaryas give us examples of samadhi-like states, even in ordinary affairs. When a mother sees the shoes of her little child, she doesn't just perceive them as neutral objects, but she feels protection and love for her child. Similarly, when a lover picks up his beloved's comb (especially if he is in separation from her) he may feel intense emotions of love. In the case of Sri Krsna, the Supreme Personality of Godhead, everything is His energy. So wherever the bhakta goes or whatever he perceives throughout the universe, he is reminded of the Lord. Moreover, this recognition is not merely an intellectual habit, but a total, overpowering state of love. In his hymn to Govinda, Lord Brahma describes the devotional qualification for seeing Krsna always and everywhere: premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu vilokayanti yam syamasundaram acintya-guna-svarupam govindam adi-purusam tam aham bhajami "I worship Govinda, the primeval Lord, who is Syamasundara, Krsna Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love." (Bs. 5.38) In his purport, Bhaktisiddhanta Sarasvati describes, "The eye of devotion is nothing but the eye of the pure unalloyed spiritual self of the jiva. The form of Krsna is visible to that eye in proportion to its purification by the practice of devotion." What prevents most of us from seeing Krsna with eyes of love? We have a "cataract" on our eyes which is formed of our material attachments. Sri Krsna states, "I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible." (Bg. 7.25) Lord Krsna does not hide from us; He wants us to be with Him. He is like the sun which is always blazing in the sky. No cloud is big enough to cover the sun, but from our earthly vantage, even a small cloud blocks us from the vision of the sun. In the same way, the clouds of our desire and hatred prevent us from seeing our beloved and prevent us from happiness and peace. In order to realize Krsna consciousness, therefore, we have to rise above the upadhis, the designations which make us think of the body as the self, and which make us identify with our mental concoctions (ahankara). Narada is describing the ultimate stage of bhakti. This stage is rare, but it can be achieved by the mercy of the Vaisnavas who teach bhakti-yoga. Krsna will never be known if one reads Vedic literature with a speculative attitude. But His grace can be attained if we work in bhakti-yoga, guided by His representatives. Srila Prabhupada writes, "When one is fully engaged in Krsna consciousness, beginning by chanting the maha-mantra: Hare Krsna Hare Krsna Krsna Krsna Hare Hare/ Hare Rama Hare Rama Rama Rama Hare Hare then only can one understand the Supreme Personality of Godhead." (Bg. 7.24, purport) CODE 56 gauni tridha guna-bhedad artadi-bhedad va SYNONYMS gauni-secondary, mixed with the material modes; tridha-three-fold; guna-of the material modes; bhedat-by the differentiation; arta-of the one who is distressed; adi-and so on; bhedat-by differentiation; va-or. TRANSLATION Second-rate devotional service is of three kinds, according to the three different material modes or else according to the difference of being distressed and so on. PURPORT It may seem as if we have been suddenly dropped from the heights - Narada has been describing the highest stage of Krsna consciousness, and now he is discussing secondary devotion. But Narada's course of instruction is well planned, practical and realistic. He wants us to attain the higher stages, but as Lord Krsna says, sa mahatma su-durlabhah, "The great soul who can see Krsna everywhere is very rare." (Bg. 2.19) Narada is therefore bringing attention to the anarthas within the minds and habits of aspiring bhaktas, so that they can work toward the higher stages and not consider pure love of Krsna to be an unattainable dream. If one tries to jump to the higher stage as if it were easy, that is another mistake, called prakrta-sahajiya, which causes a great disturbance to one's self and to society. The preparatory stages are called secondary devotion, and they are necessary for those who are still in contact with the modes of nature. Secondary devotion is described in the Bhagavad-gita (7.16): catur-vidha bhajante mam jana sukrtino 'rjuna arto jijnasur artharthi jnani ca bharatarsabha "O best among the Bharatas, four kinds of pious men begin to render devotional service unto Me - the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute." This Bhagavad-gita verse occurs just after Lord Krsna described the four kinds of persons who never surrender to the Lord. Those who are devoted to the Supreme Lord, even while seeking material desires, are called sukrtinah, or pious. Their great qualification is that they have turned to God. akamah sarva kamo va moksa-kama udara-dhih tivrena bhakti-yogena yajeta purusam param "A person who has broader intelligence, whether he be full of all material desires, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead." (Bhag. 2.3) The sukrtinas can be purified by association with pure devotees. Of course, if one remains stuck in this lower stage, then he will be discontent. Attachment for material objects is bhukti, and the desire for liberation is mukti. The Vaisnava poets describe bhukti and mukti as two witches who haunt the conditioned souls and keep them always bewildered. Actual devotional service is anyabhilasita-sunya, service rendered favorably to the Lord without desire for material profit or speculation (see Bhagavad-gita 7.16, purport). The devotees who serve in order to achieve selfish desires are called sakama- bhaktas. Those who serve purely without desires are akama devotees. When a sakama devotee continues to render devotional service, the Supreme Lord turns him from a sakama into a akama-bhakta. The devotee begins to realize that the taste of serving Krsna is the real goal and pleasure, and his desires for something else begin to dwindle. This auspicious change occurs by the potency of Sri Krsna working through the process of bhakti. "The Supreme Personality of Godhead fulfills the material desires of a devotee who approaches Him with such motives, but does not bestow benedictions upon the devotee that will cause him to demand more benedictions again. However, the Lord willingly gives the devotee shelter at His own feet, even though such a person does not aspire for it, and that shelter satisfies all his desires. That is the Supreme Personality's special mercy." (Bhag. 5.19.27) Lord Krsna substitutes the nectar of His service for the attraction to petty things. Who else could do this but the merciful and all-knowing Personality of Godhead? The stage of secondary devotion, therefore, is not meant for permanent residence, but it is an auspicious stage from which to go forward. Since any movement on the part of the conditioned soul towards the lotus feet of the Supreme Lord is favorable for him, secondary devotional service is not unimportant, just as the first walking steps of a baby are crucial for his development.