Of the tri-murtis (the so-called Hindu trinity)—Brahma, Visnu and Siva—Lord Brahma is the ruler of the mode of passion and the one who, under the direction of the Supreme Personality of Godhead, Krishna, creates the material universe. From him all the species of life within the universe descend. As the first created being, Lord Brahma was personally manifested and initiated into spiritual realization by Lord Krishna Himself, who revealed Vedic knowledge in Brahma's heart at the dawn of creation. Lord Brahma wrote the Brahma-samhita, a poem that glorifies Krishna. The fifth chapter of this book was discovered by Lord Chaitanya Mahaprabhu in South India. These hymns tell of various aspects of Lord Krishna and describes in detail His spiritual form, features, pastimes, and abode.

3. Narada

Narada is the son of Lord Brahma, and he is one of the twelve authorities on Krishna consciousness known as mahajanas. He was present during the time of Lord Krishna's appearance. He is a wandering mendicant, a spiritual preceptor who has imparted knowledge throughout the universe unto great personalities such as Prahlada, Dhruva, and Vyasadeva. Narada wrote the Narada-pancharatra, an exposition on devotional service that offers practical insight on serving the Lord, and the Narada-bhakti-sutra, eighty-four gemlike aphorisms on devotion that reveal the secrets of love of God.

Vyasa (also called Krishna Dvaipayana, Badarayana, and Vedavyasa) is the son of Mahamuni Parashara and is a disciple of Narada. He was the guru of the Pandavas and the Kauravas. According to the Vayu Purusa, this Vyasa is the twenty-eighth incarnation of Vyasa, and he resides in Uttara Badri, a transcendental abode in the Himalayas, accompanied by Madhvacharya and many other great saintly devotees. Vyasadeva is known as the literary incarnation of Lord Krishna because he imparted the Vedic wisdom to the world by compiling the Vedas, the Puranas (of which Srimad-Bhagavatam is the foremost), the epic Mahabharata, and the Vedanta-sutra.

5. Madhva

Madhva appeared in this world in Pajakshetra, Karnataka, South India. As a boy he was called Vasudeva, and after receiving initiation he was known as Purna Prajna. At the age of ten or twelve he accepted sannyasa (the renounced order of life) and became known as Ananda Tirtha. Madhva propounded the doctrine of tattva-vada, or suddha-dvaita-vada (purified dualism), which strongly opposes all doctrines of monism. His doctrine discerns five differences: between (1) the soul and God, (2) soul and soul, (3) the soul and matter, (4) God and matter, and (5) matter and matter. Madhva wrote forty-two books, including a commentary on the Bhagavad-gita that he explained before Vyasadeva at Badarikashrama. Madhva left the world in A.D. 1319 in Udupi at the Antanta-shayana temple.

Padmanabha Tirtha (c. A.D. 1199–1278) appeared in Uttara-Karnataka. He was a renowned and distinguished scholar, but his proficiency in fourteen branches of learning was silenced in fourteen seconds by Madhvacharya when they met in A.D. 1265. Consequently, Padmanabha took initiation and sannyasa from Madhvacharya and soon became one of his most trusted disciples. Padmanabha Tirtha left this world in A.D. 1324 at Nava-vrindavana, on the sacred river Tungabhadra.

Narahari (born A.D. 1206) became a king in Kalinga, Orissa, and he was glorified for his statesmanship and swordsmanship. However, even while performing kingly duties, he preached Vaishnavism and made many devotees among the nobility of Orissa and Andhra Pradesh. Sri Narahari wrote fifteen books, but only traces of his Gita Bhasya and Bhavaprakasika survive.

8. Madhava (or Madhava Tirtha)

Madhava lived around A.D. 1215–1350. Apart from being recognized as a spiritual preceptor, it is said that from 1333 until 1350 he was a minister of Vijayanagar, the city he founded. Previous to his initiation and sannyasa, he was known as Vishnu Shastri. Madhava wrote a commentary on the Parashara Smriti called Parashara Madhva-vijaya.

9. Akshobhya (or Akshobhya Tirtha)

Akshobhya appeared in this world sometime between 1238 and 1317 in Uttara-Karnataka. Prior to his initiation and sannyasa he was called Govinda Shastri. Akshobhya was known for successfully refuting nondualistic Advaita philosophy. In a historic encounter at Mulbagal, Karnataka, he defeated in debate Vidysiranya, a scholar and descendant in the Advaita line of Sankaracharya, the most important exponent of the Advaita Vedanta school. Akshobhya Tirtha left the world in 1365.

10. Jaya Tirtha (Tikacharya)

Jaya Tirtha appeared (1348) as the son of a high-ranking military man. In 1368, at the age of twenty, Jaya Tirtha was initiated and received sannyasa from Akshobhya Tirtha, who changed the disciple's name from Dhondo Pantraya Raghunatha to Jaya Tirtha. Philosophically a genius, Jaya Tirtha toured all over India refuting Advaita Vedanta philosophy. Jaya Tirtha wrote about twenty books, including commentaries on Ramanujacharya's works. He left this world in 1388. His samadhi (tomb) is beside that of Padmanabha Tirtha in Karnataka.

11. Jnana-sindhu

Vidyanidhi lived from 1348 until 1412. Prior to his becoming a disciple of Jaya Tirtha, his name was Krishnabhatta. In due course he became the successor to the "Vedanta pitha," the seat of office, by which one is recognized as a spiritual preceptor. The only written works accredited to Vidyanidhi Tirtha are a commentary on the Bhagavad-gita and a commentary on Vishnu-sahasra-nama, which is the first recorded commentary written on it from the standpoint of Dvaita philosophy (dualism).

Rajendra Tirtha appeared in this world prior to 1375. He was the first disciple of Vidyanidhi, who initiated him at Hevilambi. Because of his seniority, learning, and devotional understanding, Rajendra also became the successor to the "Pitha," or "Pithadhipati," from 1388 until 1412. He is said to have made many disciples in North India. He departed this world in 1440.

Jayadharma appeared prior to 1420. As a boy he took sannyasa and traveled and preached incessantly. Thus in due time he became the seventh heir to the preceptorial seat (1434–48). Jaya-dharma wrote a commentary on the Srimad-Bhagavatam called Bhakti-ratnavali, in which he clarified the seemingly hidden meanings of the original commentator, Sridhara Swami, by bringing out the dualist point of view. To this day, followers of Madhva hold to this devotional work as a standard reference. Jaya-dharma left the world in 1448. His samadhi is at Kanya Tirtha, Vrindavana.

16. Purushottama

Purushottam is Brahmanya Tirtha

17. Brahmanya Tirtha

Purushottama, also known as Brahmanya Tirtha, appeared around 1460. He was the third descendant from Rajendra Tirtha in the line of senior disciples of Vidyadhiraja Tirtha. Purushottama lived mostly at Channapatna or Abbur in Karnataka. He had his own monastery, which he later entrusted to his disciple Sridhara Tirtha. This monastery survives today and is called the Kundapura Mutt. Purushottama's only accredited literary work was a gloss on the Tatparya of Jaya Tirtha. He departed the world in 1476 or 1478.

Vyasa Tirtha appeared around 1460 to 1478 as Yati-raja Sumati, in Bannur, a village in Mysore. He became a disciple of Brahmanya Tirtha. In South India he established 732 temples of Hanuman and Rama. Vyasa Tirtha was very learned and defeated many leading scholars. His literary contributions include the Nyayamrita (a work on Vedanta philosophy), Sri Vishnu Samhita, and numerous poems and songs based on the Srimad-Bhagavatam, Mahabharata, and Ramayana. He departed the world in 1539.

19. Lakshmipati

Lakshmipati (1420–1487) was the disciple of Vyasa Tirtha and was given the name Lakshmipati Tirtha. Madhavendra Puri—Lakshmipati Tirtha's disciple—is often credited with being the spiritual master of Lord Nityananda. His Divine Grace A. C. Bhaktivedanta Swami Prabhupada writes in his commentary on Chaitanya-charitamrita (Madhya-lila 3.8.128): "Sri Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi. According to others, however, He was initiated by Lakshmipati Tirtha."

20. Madhavendra Puri

Madhavendra Puri took initiation in the Madhvacharya sampradaya and had disciples such as Advaita Acharya and Iswara Puri. It was Madhavendra Puri who introduced the conception of madhurya-bhava (conjugal love) into the sampradaya. In this conception, the worship of Radha and Krishna in separation represents the highest level of devotional service. Therefore, according to the Gaudiya Vaishnavas, Madhavendra Puri stands at the beginning of the movement of Lord Chaitanya, who spread love of Godhead in this mood. Madhavendra Puri's samadhi is in Remuna, Orissa.

21 a. Ishvara Puri

Ishvara Puri appeared in Kamarhatta, in what is now West Bengal. He was one of the foremost disciples of Madhavendra Puri, whom he humbly served during Madhavendra Puri's last days. Srila Bhaktisiddhanta Sarasvati Thakura writes that Ishvara Puri was the best of sannyasis. To honor Ishvara Puri, Lord Chaitanya Mahaprabhu accepted him as His spiritual master. Ishvara Puri wrote Krishna-lilamrita, "The Nectar of Krishna's Pastimes."

21 b. Lord Nityananda (Nitai)

Lord Nityananda is regarded as being like the elder brother of Lord Chaitanya. He appeared in 1474 in the village of Ekachakra, now in West Bengal. As He entered boyhood, He would play only those sports which Lord Krishna had played. Lord Nityananda is considered identical with Balarama, the elder brother of Lord Krishna. Lord Nityananda always served Lord Chaitanya in any way. His beauty was so enchanting and He was so full of ecstatic love for Krishna that, wherever He moved, crowds of people would follow and become lovers of God.

21 c. Advaita Prabhu (Advaitacarya)

Advaitacharya appeared some sixty years before Lord Chaitanya's own advent. He was the first among the associates of Lord Caitanya to appear within the material world to deliver the conditioned souls. It was Advaitacarya who asked Lord Chaitanya to descend. Before Lord Chaitanya's advent, Advaitacharya had already begun chanting Krishna's names in the streets with devotees and discussing scriptures on devotional service to Krishna. Advaitacharya's name indicates that He is advaita—i.e., nondifferent—from Lord Hari (Krishna), and He is called acharya (spiritual master) because He taught bhakti. Advaitacharya lived in Shantipura and Mayapura, in what is now West Bengal, and was the head of the Vaishnava community of Nadia.

22. Lord Chaitanya

Lord Chaitanya appeared in 1486. Even in His childhood He was renowned as a great saint. Moreover, after renouncing the world at age 24 He traveled throughout India to teach the forgotten essence of the ancient Vedic wisdom. He began a revolution in spiritual consciousness by inaugurating the chanting of the maha-mantra: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. He predicted that this mantra would spread to every town and village. He is known as the covered incarnation of the Supreme Personality of Godhead, Krishna, because He appeared as the Lord's devotee, teaching everyone to develop love of God. Lord Chaitanya wrote the Shikshastakam, eight verses glorifying the chanting of the Lord's holy names. He left this world in 1534.

Rupa Goswami appeared in 1489. Chief among the six Goswamis of Vrndavana who directly followed Lord Chaitanya, he was renowned as a great scholar and devotee of Lord Krishna. Together with his elder brother, Sanatana Goswami, he once served as a high-ranking officer under Hussain Shah. After meeting Lord Chaitanya, however, both brothers abandoned their posts to dedicate themselves to presenting Lord Chaitanya's teachings systematically by (1) uncovering Lord Krishna's lost places of pastimes; (2) installing Deities and establishing Their worship; (3) writing devotional literature; and (4) teaching the rules of bhakti-yoga, or devotional service. Srila Rupa Goswami wrote many books, including Bhakti-rasamrita-sindhu ("The Nectar of Devotion"), which gives the essence of all scriptures regarding bhakti-yoga. He left this world in 1564.

Swarupa Damodara was one of the closest associates of Lord Chaitanya. He was also known as Purushottama Acharya (Swarupa); later, Lord Chaitanya Himself added the name Damodara to his name. Whenever any devotee had written a verse, song, or book, it was Swarupa Damodara who would personally check it for philosophical and compositional flaws before presenting it to Lord Chaitanya. He himself wrote a book of music, the Sangita-Damodara, and his memoirs were consulted by Krishnadasa Kaviraja Goswami in writing Chaitanya-charitamrita, a biography of Lord Chaitanya.

23 c. Sanatana Goswami

Sanatana Goswami appeared in 1488. He was the elder brother of Rupa Goswami and was also a direct follower of Lord Chaitanya. Together with Rupa, Sanatana served as a minister under Hussain Shah but abandoned his post after meeting Lord Chaitanya. Sanatana and Rupa wholeheartedly served Lord Chaitanya by spreading His movement and teachings. Sanatana renounced all worldly pleasures and remained detached and always absorbed in his studies. He excelled in his compassion toward the suffering souls. Among Sanatana Goswami's significant literary contributions are Hari-bhakti-vilasa, Brihad-Bhagavatamrita, and Brihad-Vaishnava-toshani. He left this world in 1558.

Raghunatha Dasa Goswami (1495–1571) was the only son of a wealthy landowner. At the age of fifteen, however, he met Lord Chaitanya and later became one of the six Goswamis of Vrindavana who were Lord Chaitanya's direct followers. Raghunatha Dasa led a most austere life of pure devotion. He was the very emblem of renunciation. He wrote the three books Stavavali, Muktacharita, and Dana-charita. He was known as the prayojana acharya, he who by example teaches life's ultimate goal. His samadhi stands on the bank of Radha-kunda, Vrindavana.

24 b. Jiva Goswami

Jiva Goswami (1513–1598) was the nephew of Rupa Goswami and Sanatana Goswami. He received initiation from Rupa Goswami and became the acharya (spiritual master) after Rupa and Sanatana. Jiva Goswami was a Sanskrit scholar par excellence. Some contemporary Sanskritists call him the greatest philosopher and scholar who ever lived. The youngest among the six Goswami followers of Lord Chaitanya, Jiva Goswami was also the most prolific writer. He wrote some twenty-five books, including the Sat-sandarbha, Gopala-champu, and Hari-namamrita-vyakaranam. His samadhi stands in the Radha-Damodara temple compound, in Vrindavana.

25. Krishnadasa Kaviraja

Krishnadasa Kaviraja Goswami appeared in this world near Katwa, West Bengal, but he soon left for Vrindavana. He took initiation from Raghunatha Dasa Goswami, and because of his Govinda-lilamrita, a poetic masterpiece, Srila Jiva Goswami gave him the title Kaviraja (king of poets). He wrote the Chaitanya-charitamrita, a philosophically profound biography of Lord Chaitanya. Despite his exalted position and vast learning, Krishnadasa Kaviraja Goswami always remained the emblem of humility. His samadhi stands on the bank of Radhakunda, Vrindavana.

Narottama Dasa Thakura took initiation from Lokanatha Gosvami and was a lifelong brahmachari (celibate). He organized the famous Kheturi festival, at the conclusions of the six Goswamis of Vrndavana were systematized. This resulted in the establishment of a canonical doctrine for future generations of Gaudiya Vaishnavas. Narottama wrote many collections of devotional songs, such as Prarthana and Prema-bhakti-chandrika. His samadhi stands in the courtyard of the Radha-Gokulananda temple in Vrindavana.

27. Vishwanatha

Vishvanatha Chakravarti Thakura appeared in 1662 in the village of Devagram, Bengal. He received initiation from Ramana Chakravarti, and his name after taking sannyasa was Hari Vallabha Goswami. Srila Bhaktisiddhanta Saraswati Thakura, a later acharya in the disciplic succession, writes: "To serve the feet of Narottama dasa Thakura was the only desire of Vishwanatha Chakravarti Thakura, who was the fourth acharya in disciplic succession from Narottama dasa." Srila Vishwanatha Chakravarti Thakura wrote more than forty Sanskrit books, including commentaries on Bhagavad-gita, Srimad-Bhagavatam, and the writings of the six Goswamis of Vrindavana.

28 a. Baladeva Vidyabhushana

Baladeva Vidyabhusana appeared near Remuna, Orissa, and was also known as Govinda dasa. At a very young age he mastered Sanskrit, grammar, poetry, and logic, and he took initiation and sannyasa in the disciplic succession of Madhvacharya. Later he converted to Gaudiya Vaishnavism and served as an assistant to the elderly Vishvanatha Cakravarti Thakura, who taught him the Srimad-Bhagavatam. He became a great scholar, defeated many scholars and wrote more than twenty-four books, such as the Govinda-bhasya commentary on the Vedanta-sutra.

28 b. Jagannatha Dasa Babaji

Jagannatha Dasa Babaji appeared in this world around 1750 in a remote village in Tangail, in the district of Mayaman Singh (Bangladesh). He lived for 144 years. In 1880, Jagannatha Dasa Babaji was visited by Srila Bhaktivinoda Thakura, to whom he gave many valuable instructions on devotional service. Srila Bhaktivinoda Thakura used to call Jagannatha Babaji the commander-in-chief of the Vaishnavas. Despite old age and physical limitations (he was carried around in a bamboo basket by his servant, Bihari), Jagannatha Dasa Babaji was always enthusiastic in chanting the Lord's holy names and serving the devotees. He confirmed the discovery of the birthsite of Lord Chaitanya.

Bhaktivinoda Thakura appeared in 1838, in Birnagar, West Bengal, as Kedaranatha Datta. After his spiritual initiation, he received spiritual instructions from Jagannatha Dasa Babaji. His Divine Grace A. C. Bhaktivedanta Swami Prabhupada writes: "He had a responsible government position as the District Magistrate (high court judge), maintained a Krishna conscious family, and wrote almost one hundred books on Krishna consciousness. At the same time, he served the Supreme Lord in so many ways. That is the beauty of his life." Srila Bhaktivinoda Thakura wrote many books of poetry and philosophy, such as Sharanagati and Jaiva Dharma, and commentaries on Bhagavad-gita and Chaitanya-charitamrita. In 1896 he sent his book Sri Chaitanya Mahaprabhu: His Life and Precepts to universities around the world. Srila Bhaktivinoda Thakura discovered Lord Chaitanya's birthsite in Mayapur in 1888. He left this world in 1914.

30. Gaurakishora

Gaurakishora Dasa Babaji appeared in the 1830s. He left married life after his wife's death and moved to Vrindavana, where he stayed for more than thirty years. In Vrindavana he used to wander through the forests and chant 2,000,000 names of Krishna every day. Gaurakishora Dasa Babaji Maharaja was the emblem of renunciation and humility. He would beg a little food from a few houses and carry with him only two books, written by Narottama Dasa Thakura. Srila Gaurakishora Dasa Babaji had no desire to make disciples; however, seeing the true humility and deep spiritual attachment of the son of Bhaktivinoda Thakura, he accepted that son, Srila Bhaktisiddhanta Sarasvati Thakura, as his only disciple. Srila Gaurakishora Dasa Babaji departed the world in 1915.

Bhaktisiddhanta Sarasvati Thakura (1874–1937) appeared in Jagannatha Puri as Bimala Prasad Datta, the son of Bhaktivinoda Thakura. Young Bimala Prasad was intellectually precocious and later became known as a living encyclopedia. After initiation by Gaurakishora Dasa Babaji, he was known as Varshabhanavi-dayita Dasa. Bhaktisiddhanta Sarasvati Thakura was his sannyasa name. He was fearless and unyielding in debate, and became known as the "lion-guru." He was also a revolutionary preacher: rather than renounce the latest technology, he used it to attract people to Krishna consciousness. He published many books and periodicals and various writings of the previous Vaishnava acharyas. He excavated Lord Chaitanya's birthsite in Mayapur and built a temple there. He established sixty-four temples, and he initiated many disciples, the most prominent being His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

"The Complete Science of Bhakti-Yoga #4" 72/10/26 Vrndavana download  flash player   Take a test When one has got that vision, transcendental vision, samah sarvesu bhutesu mad-bhakti, then the devotional service begins. Not that with blunt eyes and senses one can serve God, devotional service. atah sri-krsna-namadi na bhaved grahyam indriyaih sevonmukhe hi jihvadau svayam eva sphuraty adah  [Cc. Madhya 17.136] This is the process. So when our senses are engaged in the service of the Lord, sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170], when our senses become purified, hrsikena hrsikesa-sevanam bhaktir ucyate, at that time, the hrsika, the senses are engaged in the service of the Lord. Because Krsna is spirit, the Supersoul, He cannot be served by matter. He has to be served with spirit. Therefore Krsna says in the Bhagavad-gita, patram puspam phalam toyam yo me bhaktya prayacchati [Bg. 9.26]. This bhakti is spiritual activity. Because Krsna says, bhaktya prayacchati. If you offer something Krsna, "Krsna, I have brought a very palatable dish. You take it." Oh, Krsna will not take it. Naham prakasah sarvasya yogamaya-samavrtah [Bg. 7.25]. He's not exposed to everyone. It is not possible. You cannot serve Krsna if you are not a devotee. Therefore Krsna says, yo me bhaktya prayacchati. That is the real thing, bhaktya. Not that "I have brought a nice plate and Krsna will accept." Not like that. Krsna can accept when you offer something, it doesn't matter what it is, it may be a simple flower, a fruit, a, a small piece of leaf or little water... This is universal. For worshiping Krsna, there is no impediment. If you want to worship other demigods, there are so many things required. But for worshiping Krsna the poorest man in the world, any part of the world, he can offer his love, his offering to Krsna. Patram puspam phalam toyam yo me bhaktya prayacchati [Bg. 9.26]. So... So real purpose of this Bhakti-rasamrta-sindhu by Rupa Gosvami which we have translated by the name, Nectar of Devotion, the Complete Science, the Complete Science of Bhakti-yoga, this is very important book of understanding how to become purified in devotional service, how to approach Krsna, how to satisfy Krsna. These things are described very nicely. And Krsna, being Supreme, He's Supersoul, we cannot approach with our material consciousness. Therefore the consciousness has to be changed. Then we can approach Krsna. That is Krsna consciousness movement. Unless we change our consciousness... Just like, without being fire, you cannot enter into fire. In the sastra says, without being Brahman, you cannot approach Brahman. Similarly, without being purified of all material contamination, you cannot approach Krsna. Hrsikena hrsikesa. How, what kind of hrsika, senses? Sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170]. The senses are to be purified. Tat-paratvena. Tat-paratvena means being always attached with Krsna. If you simply see Krsna with your eyes, then your eyes will be purified and spiritualized. Because you are touching... Just like if you keep yourself always in touch with fire, you become warm. Warm, warm, warmer. If you put one iron rod in the fire, it becomes warm, warmer, warmer, and at last, it becomes red hot. When it is red hot, it is fire. It is not more iron rod. You touch that red hot iron anywhere, it will burn. Similarly, if you keep always in touch with Krsna, you become Krsna, Krsnized, and you can appreciate what is Krsna. Thank you very much. (end)   >>> Ref. VedaBase => The Nectar of Devotion -- Vrndavana, October 26, 1972     The Nectar of Devotion  -- Vrndavana, October 27, 1972 Pradyumna: (reading) "Let me offer my respectful obeisances unto the lotus feet of Srila Rupa Gosvami Prabhupada and of Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada by whose inspiration I have been engaged in the matter of compiling this summary study of Bhakti-rasamrta-sindhu. This is the sublime science of devotional service as propounded by Sri Caitanya Mahaprabhu, who appeared 500 years ago in West Bengal, India, to propagate the movement of Krsna consciousness. Srila Rupa Gosvami begins his great book by offering his respectful obeisances unto Sri Sanatana Gosvami who is his elder brother and spiritual master, and he prays that Bhakti-rasamrta-sindhu may be very pleasing to him." Prabhupada: Yes. Pradyumna: "He further prays..." Prabhupada: Our... Srila Rupa Gosvami wanted to please Sanatana Gosvami. Our duty is to please the superior, not the public. We are giving service to the public according to the direction of the superior authority. We do not manufacture any program of service. That is not our business. Whatever is ordered by the... Just like Caitanya Mahaprabhu. Caitanya Mahaprabhu, He's Krsna Himself. Still, He was following the authorities. Sri Krsna, Bhagavan, the Supreme Personality, He was also referring to the Brahma-sutra: brahma-sutra-padais caiva viniscitam. So this is the way, that any bona fide spiritual propaganda must be following the footsteps of previous authority. At the present moment, it has become a fashion to manufacture some idea. But that is not the Vedic way. Vedic way is to receive the message through parampara system. Evam parampara-praptam imam rajarsayoh viduh [Bg. 4.2]. Not to deviate the parampara. So Sanatana Gosvami was taught by Sri Caitanya Mahaprabhu continually for two months personally in Benares, Varanasi. Therefore he's our authority. The Hari-bhakti-vilasa, the Gaudiya Vaisnava sampradaya, they follow the principles of Hari-bhakti-vilasa. In that Hari-bhakti-vilasa Sanatana Gosvami recommends, tatha diksa-vidhanena dvijatvam jayate nrnam. Diksa-vidhana, by the process of diksa, a, any human being can be elevated to the position of a bona fide brahmana. Vidhanena. Vidhana. The very word is used, vidhana. Vidhana means bona fide process. Tatha diksa-vidhanena. There is another good suggestion: yatha kancanatam yati kamsa-rasa-vidhanena. Rasa. Rasa means ... Another meaning of rasa means... What is that? What is called? I forget. The metal...? Devotee: Bell metal.   Prabhupada: Eh? Pradyumna: Bell metal? Prabhupada: No, not bell... That liquid metal. Devotees: Mercury. Prabhupada: Mercury. Mercury. Hydrox... What is called? Hydroid? Devotee: Quicksilver? Prabhupada: No. Another name is hydrogeroid. That is the chemical name of mercury. You know it. Hydrogeroid? Yes. Unguentum hydrogeroid. Yes. That is another name of the mercury. Hydrogeroid. So in Sanskrit it is called rasa. Rasayana. From mercury, rasa, the chemistry is called rasayana-sastra. Actually, rasayana-sastra, chemical composition, begins from mercury and sulphur. That is the beginning of chemical composition. So rasa-vidhanena, by chemical interaction of sulphur and mercury, if you can add tin and copper, then it becomes gold. You can manufacture gold, provided you know the process, how to mix up copper, tin and mercury. With via media of sulphuric acid. Sulphuric acid is the mother of chemicals. Without sulphur, you cannot make any chemical composition. Therefore all chemical composition are called sulphate, sulphite, like that. So Sanatana Gosvami gives this idea of chemical composition. It appears that he knew how to work with chemicals. yatha kancanatam yati kamsa-rasa-vidhanatah tatha diksa-vidhanena dvijatvam jayate nrnam So we are trying to follow Sanatana Gosvami. By diksa-vidhanena, by initiating persons any, from anywhere. It does not matter. Because in this age, Kali-yuga, the diksa-vidhana is performed according, according to Pancaratrika-vidhi. Not Vaidika-vidhi. Vaidika-vidhi is very strict. Unless one is bona fide son of a dvija, the initiation was not given. To the sudras, there was no initiation. A brahmana ksatriya, vaisya. So these are the Vedic process. So in the Kali-yuga, because it is to be understood that everyone is a sudra, therefore Vaidika-vidhana cannot be applied. Vaidika-vidhana requires that one must be born by a brahmana, ksatriya. Then he's eligible for being initiated. But in the Kali-yuga, that is not possible. Therefore the Pancaratriki-vidhi is accepted. Narada-Pancaratra. Tatha diksa-vidhanena. This diksa-vidhana, recommended by Sanatana Gosvami, means Pancaratriki-vidhi. Now Rupa Gosvami says in his Bhakti-rasamrta-sindhu, sruti-smrti-puranadi- pancaratriki-vidhim vina aikantiki harer bhaktir utpatayaiva kalpate  [Brs. 1.2.101] Without undergoing the process of sruti -- means Vedas -- smrti, the Puranas, and other corollary literatures, Bhagavad-gita, Mahabharata, Smrti, Manu-smrti, the laws given by Manu, Parasara... So Hari-bhakti, devotional service to the Lord, must be approved by Vedas, Puranas. Pancaratriki-vidhi. Otherwise, any show of devotional service is simply disturbance. Anyone can manufacture. And it is being supported by some very big missionary activities: yata mata tata pata. You can manufacture your way of religious principles. But that is not Vedic way. Vedic way is evam parampara-praptam [Bg. 4.2]. Although we are initiating people from low-grade society, still, following the principles of Pancaratriki-vidhi, injunction of the Gosvamis. Therefore it is bona fide. Bhagavata-vidhi, Pancaratriki-vidhi, they are bona fide vidhi. So Sanatana Gosvami... Rupa Gosvami, first offers his respectful obeisances to his elder brother, Sanatana Gosvami, because Rupa Gosvami accepted him as spiritual master. And he was initiated by Caitanya Mahaprabhu, Sanatana Gosvami. Rupa Gosvami also. So he offers his respectful obeisances to Sanatana Gosvami. Go on. Pradyumna: "He further prays that by residing in that ocean of nectar he may always feel transcendental pleasure in the service of Radha and Krsna." Prabhupada: Yes. "Ocean of nectar." The Mayavadi philosophers, generally they give this example that the, all the rivers, they flow down to the ocean. This example is generally given that when the river mixes with the ocean, it doesn't matter which course it is following. After all, it is coming to the ocean, merging into the ocean. So that is ultimate liberation. But this analogy... Analogy, if you give some analogy, you must consider all the similar points. That is the way of analogy. The more you have got similar points, then the analogy is perfect. So the rivers merging into the ocean. Then you must take further consideration that the superficial water mixing with the ocean is again evaporated. The water is evaporated by scorching heat of the sun. Just like now we see cloud in the sky. This is nothing but evaporated water from the sea. So the water which merged into the water and into the ocean of the, water of the ocean, now it is evaporated in the sky. And again it will fall down. And then again glide to the ocean. So this is called avagamana, coming and going, coming and going. But our Vaisnava philosophy is not to merge into the water, but keep your identity and go deep into the water. So that you may not be evaporated. The fish and the aquatic animals within the water, they are not evaporated. They are not going to become cloud and again fall down. Therefore Sanatana, Rupa Gosvami says, "He further prays that by residing in the ocean of nectar he may always feel transcendental pleasure..." Our philosophy is go back to home, back to Godhead. Not in the spiritual sky. Paravyoma. Spiritual sky, there is chance of falling down. Why chance? It is sure. Those who are merging into the Brahman effulgence, the sastra says that they again fall down. Aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. Aruhya krcchrena. They, jnanis, they undergo severe austerities, penances to merge into the existence of impersonal Brahman. But they fall down again. They fall down again because they have no shelter. Anadhrta-yusmad-anghrayah. As, as in this sky, there are many planets. You can go with high speed to the Moon planet or Venus planet. But if you have no shelter to stay there, you come back again on this earthly planet, that is practically experienced, similarly you may merge into the Brahman effulgence. Just like our plane goes very high and, at a certain point, we see it is invisible, merged. Actually, it is not merged. Our eyes cannot see any more. They take it as merge. Therefore Jiva Gosvami, this merging principle, he has explained: just like a green bird enters into a green tree, it, it appears that the bird is no more existing. To the imperfect eyes. But the bird is existing. We cannot see. Both the tree and the bird being green, we see it has merged. Because the spiritual sky and the spiritual living being, a small, it merges it does not merge. It is there. The individuality is there. And because this individuality, fragment of the Supreme Brahman, is eternal, is eternal, sanatana... It is not that spirit can be cut into pieces. That is not possible. So we are fragmental parts. That means eternally we are so, individual. Nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13). We are one of the nityas. There are innumerable nityas and cetanas, the living entities, part and parcel of the supreme living entity, Krsna. They're all individual. Krsna also says in the Bhagavad-gita, "My dear Arjuna, do not think that I, you, or all these soldiers and kings who have assembled in this battlefield, they were not existing in the past. They were. And they are existing at present. And similarly they will exist in the future." That is stated in the Bhagavad-gita. So where is the question of merging? And loss of individuality? The individuality remains. It remained in the past. It is, at the present moment, it is continuing. And in the future also, they will remain, the same way. This is clearly explained in the second chapter of Bhagavad-gita. So merging does not mean, always, that losing one's individuality. The individuality's there. Therefore the theory of merging into the existence of impersonal Brahman is to stay there for some time, again fall down. Just like the same example that the water of the rivers, they merge into the ocean, but again it is evaporated, in the sky, and it falls. Again goes through the river, merges. Bhutva bhutva praliyate [Bg. 8.19]. This is going on. One mani..., once manifested, and again merging. This is going on. So our philosophy is that once going into the ocean, no more coming back. Tyaktva deham punar janma naiti mam eti kaunteya [Bg. 4.9]. That is our philosophy. If we once go in the spiritual world, we do not like to come back. We stay with Krsna and dance with Him, or play with Him, or serve with, serve Him as tree, as plant, as water, as cows, as land, as cowherd boys, as father, mother, or as gopis. This is our philosophy. Once we go to Krsna, we live forever with Him in either of these capacities. Let me live at Vrndavana in any capacity. It doesn't matter. But live there. Therefore he says that "He further prays that by residing in that ocean of nectar he may always feel eternally continually, without any cessation..." Anandamayo 'bhyasat (Vedanta-sutra 1.1.12). To remain anadamaya. That is the principle of Vaisnava philosophy. Go on. Pradyumna: "Let us offer our respectful obeisances to all the great devotees and acaryas or holy teachers, who are compared with sharks in the great ocean of nectar and who do not care for the various rivers of liberation. Impersonalists are very fond of merging into the supreme, like rivers that come down and merge into the ocean. The ocean can be compared with liberation and the rivers with all the different paths of liberation. The impersonalists are dwelling in the river water, which eventually comes to mix with the ocean. They have no information, however, that within the ocean, as within the rivers, there are innumerable aquatic living entities. The sharks who dwell in the ocean do not care for the rivers which are gliding down into it." Prabhupada: Yes. The shark, big fish, shark, big body, they have no place to come into the river, come back. There is no place. Big crocodile, big sharks, they do not come to the river. They constantly remain in the ocean. Go on. Yes. Pradyumna: "The devotees eternally live in the ocean of devotional service, and they do not care for the rivers. In other words, those who are pure devotees always remain in the ocean of transcendental loving service to the Lord and have no business with the other processes which are compared to the rivers that only gradually come to the ocean. Srila Rupa Gosvami prays to his spiritual master Srila Sanatana Gosvami for the protection of Bhakti-rasamrta-sindhu, the ocean of the pure nectar of devotional service, from the argumentative logicians who unnecessarily meddle in the science of service to the Lord. He compares their arguments and logic to volcanic eruptions in the midst of the ocean." Prabhupada: Yes. Na tams tarkena yojayet. Acintyah khalu ye bhava na tams tarkena yojayet. Simply by arguments, logic, you cannot understand Krsna. That is the Vedic injunction. Tarko apratistho. You cannot establish the truth by simple logic and arguments. You may be very great logician, but somebody may come who is greater logician than you, and he defeats you. That is going on. Tarko apratistha srutayo vibhinnam. Now, if you read the Vedas, you'll find some contradiction. Not contradiction. But to the neophyte, it appears to be contradiction. Just like we have cited the example that animal stool is impure, but cow dung is pure. So by logic you can say that "Cow dung is also the stool of an animal. How it becomes pure?" But in Vedas you'll find such things. Therefore by simple studying, without surrendering yourself to the spiritual master, you'll find all these contradictions and you'll be bewildered. Srutayo vibhinna. They are not vibhinna. But to our limited knowledge, sometimes they appear as vibhinnam, different. Srutayo vibhinnam nasau munir yasya matam na bhinnam. And you won't find a philosopher who does not agree, who does not disagree with our philosophers. Therefore dharmasya tattvam nihitam guhayam mahajano yena gatah sa panthah [Cc. Madhya 17.186]. We have to follow the footsteps of great acaryas. That is the way. These mahajanas are described in the sastra like Lord Brahma, Lord Siva, svayambhur naradah sambhuh kapilah kumaro manuh [SB 6.3.20]. They are all mentioned. So you follow any one of these great personalities, Brahma... Brahma is the greatest personality within this universe, and he has got his sampradaya which is known as Brahma-sampradaya. Similarly Lord Siva has also a sampradaya which is called Rudra-sampradaya. Similarly, Narada-Pancaratra, Kumara-sampradaya. So follow the sampradaya. Sampradaya vihina te mantras te viphalam matah. If you do not follow any bona fide sampradaya, then your path of spiritual advancement will be baffled. You will simply waste your time. Viphalam matah. So we should follow the footsteps of great acaryas. Then our progress is positive. There is no fear. So to take shelter of the lotus feet of the Supreme Personality of Godhead... Just like Rupa Gosvami's described, describing herewith that he wants to take shelter of the ocean, deep into the ocean, and he doesn't care for the rivers. And the, what is called? Bharavagni (?)? There is some whirling pool in the water. That is compared with the arguments. Sometimes these logicians, they create argumental calamity in the process of devotional service. But Rupa Gosvami recommends that we should not be deviated by the arguments, karmis, jnanis and yogis. Let them do their own business. We do not care for them. We give them respect as far as possible, but we don't, don't accept the path of karma-jnana-yoga. Jnana-karmady-anavrtam [Cc. Madhya 19.167]. Jnana-karmady-anavrtam. Anyabhilasita-sunyam jnana-karmady-anavrtam [Brs. 1.1.11]. We should not be deviated by the process of karma-jnana-yoga. That is pure devotional service, suddha-bhakti. Suddha-bhakti. We should stay. We should fix up in suddha-bhakti path. That is the recommendation of Srila Rupa Gosvami. Go on. Pradyumna: "In the midst of the ocean such volcanic eruptions can do very little harm. Similarly, those who are against devotional service to the Lord and who put forward many philosophical theses about the ultimate transcendental realization cannot disturb this great ocean of devotional service." Prabhupada: Go on. Pradyumna: "The author of Bhakti-rasamrta-sindhu, Srila Rupa Gosvami, very humbly submits that he is just trying to spread Krsna consciousness all over the world, although he humbly thinks himself unfit for this work. That should be the attitude of all preachers of the Krsna consciousness movement, following in the footsteps of Srila Rupa Gosvami. We should never think of ourselves as great preachers, but should always consider that we are simply instrumental to the previous acaryas, and simply by following in their footsteps, we may be able to do something for the benefit of suffering humanity." Prabhupada: Yes. Just like Narottama dasa Thakura says, tandera carana-sevi-bhakta-sane vasa. Tandera carana-sevi. Our main business is..., (uproar in background, sounds like monkey attacked audience) (pause) Hut! Hut! (laughter, applause) So our main business is to serve the acaryas. This Krsna consciousness movement means why..., we are trying to serve the acaryas. Caitanya Mahaprabhu and His direct disciples, the Sad-gosvamis, and their disciples. Rupa-raghunatha-pade haibe akuti. That is required. tandera carana-sevi-bhakta-sane vasa janame janame mora ei abhilasa So this society is attempting to create a society of devotees all over the world, without any discrimination of caste, creed, color. One must be a devotee of Krsna. Yei krsna-tattva-vetta sei guru haya [Cc. Madhya 8.128]. One must know the science of Krsna. Then he can preach to others. Sei guru haya. That is our purpose. People may not misunderstand our propagation that we are proselytizing some persons to Hinduism. Yesterday one so-called jnani came to me, and he challenged me that "Swamiji, formerly the Christians used to convert the Hindus and the Muhammadans used to convert the Hindus into Muhammadanism or Christianism. Now you are converting the Christians into Hinduism. Then where is the difference between their activities and your activities?" So this fool does not know this is not making a person from Christian to Hindu. This is not the process. We are not interested. I never said in any meeting in the Western countries that "Hindu religion is better than your Christian religion. You give up your Christian religion and come to Hindu religion." No, that was not my propaganda. There are many old students here present. They may remember. I never made propaganda. Rather when they inquired one can attain perfection by following Christian principles, I said yes. So our propaganda is not to proselytize people from Christian to Hinduism. Our propaganda is to make everyone know this fact, that everyone is eternally servant of Krsna. That is our propaganda. Jivera svarupa haya nitya krsna dasa [Cc. Madhya 20.108-109]. That is our propaganda. We are trying to convince people that "Your original position is servant of Krsna. You have now forgotten that. You revive your Krsna consciousness, and you'll become happy." That is our propaganda. Do not misunderstand that we are trying to spread Hinduism. Hinduism is a fictitious term. Because there is no fixed-up conclusion. Somebody's accepting this, somebody... Even the Jains and the Sikhs and many other sub-religions, they are also ruled by the Hindu rules, Hindu law. So actually this word Hindu is given by the Muhammadans. We don't find this word in the Vedic literature, Hindu. It is later, I mean to say, prakrta. Or in Bhagavad-gita you won't find the word Hindu. Or in Srimad-Bhagavatam. Or any other Vedic literature. This is the convention of latest age. Actually, we, the followers or Vedic principles, our system is varnasrama-dharma, four varnas and four asramas. This is, this can be applicable. But varnasrama-dharma is applicable in any, in anywhere. Catur-varnyam maya srstam guna-karma-vibhagasah [Bg. 4.13]. The creation of God... Just like sun. Sun is creation of God. Sun is visible everywhere. Not that something American sun and something Indian sun. No. The sun is the same. Similarly, catur-varnyam, the four principles of division, brahmana, ksatriya, vaisya, and sudra, they are everywhere. It is not the monopoly of India. Anywhere there are intelligent class of men, God conscious men, they are called brahmanas. Anywhere who are prepared for the right cause, administrator, ksatriyas. Anywhere who are interested in business, trade, agriculture, they are called vaisyas. And anywhere who are simply satisfied by serving others, he's called sudra. So our principle is not to proselytize from Christian to Hindu or Muhammadan to Hindu. We are teaching simply how to revive his own constitutional position to become servant of Krsna. This is Krsna consciousness movement. So it is applicable anywhere and everywhere. It is not that it is monopoly of India or for the Hindus. No. And actually it is being accepted, practically. In all countries. Even from all religious sect. In our Society there are boys and girls, they are coming from Christian group, Jews group, Muhammadan group, but when they come here, all of them become the servant of Krsna. That is Krsna consciousness movement. Thank you very much. (end)   >>> Ref. VedaBase => The Nectar of Devotion -- Vrndavana, October 27, 1972     The Nectar of Devotion  -- Vrndavana, October 28, 1972 Pradyumna: (reading) "...divided into four parts, just as the ocean is sometimes divided into four parts, and there are different sections within each of these four divisions. Originally in Bhakti-rasamrta-sindhu, the ocean is divided like the watery ocean into east, west, north, and south, while the sub-sections within these different divisions are called waves. As in the ocean, there are always different waves, either on the eastern side, the western side, the northern side, or the southern side, so similarly Bhakti-rasamrta-sindhu has different waves. In the first part there are four waves, the first being a general description of devotional service. The second concerns the regulative principles for executing devotional service and the third wave is devotional service in ecstasy. In the fourth is the ultimate goal, love of God. These will be explicitly described, along with their different symptoms. The authorized description of bhakti, or devotional service..." Prabhupada: Caitanya Mahaprabhu compared bhakti as the, a great ocean. So when He was speaking before Rupa Gosvami, He said that "It is just like a ocean. So I'll take a drop of it, and you taste it, and you'll understand what is this ocean." Just like by tasting one drop of sea water we can understand the taste of the whole ocean, similarly Caitanya Mahaprabhu described a small portion of Bhakti-rasamrta-sindhu. Bhakti rasa amrta. Bhakti, devotional service, there is a rasa, taste, and the taste is amrta, eternal. Here also, we have got taste for any relationship. Just like we have got our relationship with master and servant. So this relationship is a perverted reflection of the real master and servant. Here it is perverted because the master also does not love the servant, and the servant also does not love the master. The servant serves the master so long there is payment. If the payment is stopped, then no more the servant will be available. But in the eternal world, the Krsna's servant... So that is eternal, without any payment. Mama janmani janmanisvare bhavatad bhaktir ahaituki [Cc. Antya 20.29, Siksastaka 4]. Ahaituki. The servants of God, or Krsna, they serve Krsna not for any material gain. Ahaituki. Therefore this word is used, ahaituki, without any cause of motive. This is real bhakti. Therefore this bhakti word is applicable only in relationship with God, or Krsna. In the material world, there cannot be any use of the word bhakti. Because here the so-called devotional service is motivated. So this bhakti word is monopolized by Krsna, and nobody else. Go on. Pradyumna: "The authorized description of bhakti, or devotional service, following in the footsteps of previous acaryas can be summarized in the following statement of Srila Rupa Gosvami: 'First-class devotional service is known by one's tendency to be fully engaged in Krsna consciousness, serving the Lord favorably.' " Prabhupada: Yes. anyabhilasita-sunyam jnana-karmady-anavrtam anukulyena krsnanu- silanam bhaktir uttama  [Brs. 1.1.11]  This is the first statement of bhakti given by Srila Rupa Gosvami. The... "First class devotional service is known by one's tendency to be fully engaged in Krsna consciousness, serving the Lord favorably." Not unfavorably. Anukula, pratikula. Anukulyasya sankalpa pratikulyam vivarjanam. Bhakti means we should simply accept what is favorable to Krsna. What is not favorable to Krsna, that we shall not accept. Just like Arjuna. In the beginning he declined to fight. He was thinking favorably to his own senses, that "If I kill my brother, grandfather, nephews, those who are on the other side,... They have come to fight with me. So I can kill them. I can own victory over them. But what is the profit? If my relatives, friends, and all others die, then what is the use of my become victorious?" That was his... That means he was thinking in his favor. Krsna wanted that "You must fight. You are a ksatriya. It is your duty to fight. You are My friend. If you go away, fly away from this battlefield, what people will say? That 'Krsna's friend has gone away.' So this is not good." So when he could not be convinced, then Krsna had to speak the whole Bhagavad-gita. Then after hearing Bhagavad-gita, Krsna inquired from Arjuna "What is your decision now? Are you going to fight or not?" Arjuna said, "Yes, my illusion is over." Nasto mohah smrtir labdha tvat-prasadan madhusudana. So karisye vacanam tava [Bg. 18.73]. "Yes, I shall fight." So this is favorable to Krsna. So we have to see what is favorable to Krsna, not sense gratification, not favorable to me. Or to my country, or to my society. No self-interest. Only Krsna's interest. That is bhakti. So by fighting, Arjuna became a great devotee. Bhakto 'si priyo 'si me [Bg. 4.3]. Krsna certified that "You are My greatest devotee. You are My very confidential friend." But what did he do? He did not read Vedanta philosophy. He was a grhastha, a king, engaged in fighting. He knew how to fight only. He did not know what is Vedanta philosophy. But still, he became a great devotee of Krsna. Bhakto 'si. So what is the criterion? The criterion is that he fought favorably. He did favorably to Krsna consciousness. That is described in the Caitanya-caritamrta. What is the difference between kama and... Kama means lust; and love. Kama and prema. Prema is love, and kama is lust. It appears similar. In the material world, lust is going on in the name of love. A boy loves a girl, a girl loves a boy, but actually the boy also wants sense gratification and the girls also want sense gratification. That is not love. As soon as there is any difficulty in sense gratification, immediately there is divorce. So there is no love. There is only lust. In the material world there is no love. Therefore Caitanya-caritamrta Kaja, the author of Caitanya-caritamrta, he has distinguished between love and lust. He says, atmendriya-priti-vancha tare nama kama [Cc. Adi 4.165]. When you want to satisfy your senses, that is called lust. Krsnendriya-priti vancha dhare prema nama. When you want to satisfy the senses of Krsna, that is love. Just like Arjuna. In the beginning he wanted to satisfy his own senses. "I shall not fight because if the other party, my brothers and grandfathers, they live, I shall be happy." So that is kama. That is not prema. But when he agreed to fight because Krsna wanted it... Nimitta-matram bhava savya-sacin. So that is prema. So Krsna-prema can be executed in so many ways. Simply Krsna should be satisfied. That is prema. That is Krsna consciousness. So at the present moment, Krsna, in the Bhagavad-gita wanted: sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. Krsna wanted Arjuna -- Arjuna means everyone -- that they should surrender to Krsna and be engaged in the service of Krsna. So people... Krsna, when we speak of Krsna, means God, the Supreme Personality of Godhead. So this Krsna consciousness movement is propagating that to serve Krsna. When Krsna was present He demanded that "You surrender unto Me," and we are preaching, "You surrender unto Krsna." What is the difference? There is no difference. So the same thing, what was spoken five thousand years ago by Krsna personally, we, Krsna cons..., we, Krsna conscious men... Because we are known in the world as Hare Krishna People. They write in the newspaper, "The Hare Krishna People." So our preaching is the same. We don't change. We present, therefore, Bhagavad-gita As It Is. Krsna says that everyone should surrender unto Him. We are preaching the same philosophy, that "You surrender to Krsna." Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. We say the same thing. We ask everyone that "You become a devotee of Krsna. You think of Krsna constantly. You worship Krsna. You offer you obeisances unto Krsna." So this is favorable. If we preach what Krsna said five thousand years ago, that is favorable. That is Krsna consciousness. To act in favor Krsna means Krsna consciousness movement. Go on. Pradyumna: "The purport is that one may also be in Krsna consciousness unfavorably, but that cannot be counted as pure devotional service. Pure devotional service should be free from the desire for any material benefit or for sense gratification as these two desires are cultivated through fruitive activities and philosophical speculation." Prabhupada: Yes. Sense gratification... I, as I was explaining, a few minutes (I finished?) before. Caitanya-caritamrta Kaja says, bhukti-mukti-siddhi-kami sakali asanta. Bhukti. Bhukti means karmis. They want sense enjoyment. So long they live here in this body, they enjoy their senses to the topmost, and they make provision for the next life, to be elevated in the heavenly planet to enjoy in the Nandana-kanana with the demigods. More standard of living, enjoyment more opulent. That is the desire of the karmis. Jnanis, they say, brahma satyam jagan mithya. "This world is false. There is no enjoyment. Actual enjoyment, to merge into the existence of Brahman." So that is also a subtle sense enjoyment. Leave this world, and enter into Brahman. Then you feel happy. So that is also sense enjoyment.   >>> Ref. VedaBase => The Nectar of Devotion -- Vrndavana, October 28, 1972 HOME

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