The Nectar of Devotion

Bombay, December 27, 1972

Pradyumna: (reading:) "...but his whole advancement of material
happiness immediately terminates along with his body as soon as his
life is over. Death is therefore taken as the representative of God for the
atheistic class of men. The devotee realizes the presence of God by
devotional service, whereas the atheist realizes the presence of God in
the shape of death. At death everything is finished, and one has to
begin a new chapter of life in a new situation, perhaps higher or lower
than the last one. In any..."
Prabhupda: Yes. Bhagavad-gt, it is said, Ka says: m tyu sarvahara ca aham. At the... By death, everything is taken away by Ka.
So the modern civilization, they do not believe in the next birth. That is
the basic mistake of the present civilization, that we get information
that tath dehntara prptir dhras tatra na muhyati.
Dehntaram. Just like we are transmigrating, even in this span of life,
from childhood to boyhood, from boyhood to youthhood, from
youthhood to old age body. Therefore it is natural to conclude that after
this old body's finished, then we get another body, transmigration of
the soul. But there is no education, no enlightenment about this
transmigration of the soul. But we can, if we think, ponder very deeply
on this matter, how transmigration of the soul is taking place, and it is
authorized, authorized statement of Bhagavad-gt: tath dehntara
prptir.
dehino 'smin yath dehe
kaumra yauvana jar
tath dehntara prptir
dhras tatra na muhyati
[Bg. 2.13]
So this is the defect. The atheist class of men, they also see God. One,
everyone can see God, provided he has got eyes to see.
Actually, premjana-cchurita-bhaktivilocanena santa sadaiva hdayeuvilokayanti [Bs. 5.38]. Those who
are yogis, bhakta-yogis, because they are in love with God, Ka, they
are seeing every moment within their heart the Supreme Personality of
Godhead. Anyone you love, you see always within your heart. Similarly,
if you have love for God, Ka, then you can see Ka always. That is

called yoga system. Dhynvasthita-tadgatena manas payanti ya yogina [SB 12.13.1].Yogina, those who
are yogis, under meditation, they see the Supreme Personality of
Godhead
within
the
heart. Dhynvasthita-tadgatena manas payanti ya yogina. So there are many evidences in
thestras. Yoga means to see the Supreme Lord within the
heart. vara sarva-bhtn hd-dee arjunatihati [Bg. 18.61].
vara, the Supreme Lord, is situated in everyone's heart. One has to
see. One has to develop that visionary power, how to see God within the
heart.
That
is
wanted.
That
is
called yogasystem. Dhynvasthita. Otherwise vara is
there
in
everyone's heart. Therefore Ka says,
yoginm api sarve
mad gata ntartman
raddhvn bhajate yo m
sa me yuktatamo mata
[Bg. 6.47]
"The first-class yogi is he who is always seeing Me within his
heart." Yoginm api sarve. There are different types of yogis. The
first-class yogi is he who can see Ka within his heart constantly,
without
any
cessation. Smartavya satato viu vismrtavya na jtucit. This is
the process. One has to observe Viu within the heart
always. Smartavya satato viu vismartavyam na... This
is Kaconsciousness. One has to think of Ka or see Ka within
the
heart
twenty-four
hours.
That
is
perfection
of yoga. Yoginm api sarve mad-gatena ntartman.
But the atheist class of men, they do not see. They do not like to see.
Just like Hirayakaipu andPrahlda. Prahlda is the son of
Hirayakaipu; a great devotee. And the father is atheist. That is the
struggle. This struggle between the atheist and theist, always existing.
But God, Hiraya, I mean to say, Nsihadeva appeared. Nsihadeva
appeared for the solace of the devotee, Prahlda, and for the death of
the atheist. Both of them saw. Prahlda saw Nsihadeva as the most
worshipable Deity, and Hirayakaipu saw the same person as death.
Therefore God can be seen by everyone, atheist or theist, but they see in
a different way. The, the theist, the devotee, sees God... Just like these
devotees are worshiping the Lord, Ka, that "Here is Ka,
Rdhr, and let us offer Him respect by offeringrtrika, prasdam."

They're seeing also. The atheist will say, "What this nonsense? Some
idol they are worshiping." The atheist will see, "What is this non...?"
But that atheist will see God at the time of death, when He'll come as
Nsihadeva: immediately finished. All his assets, finished. With the
body, the, everything he has possessed, the family or the house, the
bank balance, this or that, everything is finished. Now he begins
another chapter. He forgets. Just like we forget at night when we see
some dream, we forget our identity, that "I am this. I am that. I am
lying on the bed. I've got this good apartment." No. Everything is
finished. Again, this, when the dream is finished, we come to another
dream: "Oh, this is my house. This is my family. This is my bank
balance." This is going on. Dream. One dream at night, one dream at
daytime. But who is dreaming? That is the living entity. So his business
is different. Not dreaming, daytime dreaming and nighttime dreaming.
He has to come to the actual platform. That is Ka consciousness. If
he takes to Ka consciousness, that is his actual life. Otherwise, he's
in the
dreamland. Daiv hy e guamay mama my duratyay [Bg. 7.14]. T
his is calledmy, illusion. Nighttime dreaming and daytime dreaming.
The nighttime dream... In this way, we are dreaming life after life. As
human being, as animal, as tree, as aquatics. Jalaj navalaki sthvarlaka-viati. This evolutionary process is going on.
Therefore, therefore Caitanya Mahprabhu says,
ei rpe brahmo bhramite kono bhgyavn jva
guru-ka-kpya pya bhakti-lat-bja
[Cc. Madhya 19.151]
The living entity is wandering in this way, life after lifesometimes as
human
being,
sometimes
as
demigod,
sometimes
as brhmaa, sometimes as dra, sometimes as tree, sometimes as
insect, sometimes as fish, so many. Sometimes as birds. And in
different
planets
also,
not
only
in
this
planet.Brahmo. Therefore Caitanya Mahprabhu says, brahmo.
Within the universe, he is traveling according to his karma.
ynti deva-vrat devn
pitn ynti pit-vrat
bhtejy ynti bhtni
mad-yjino 'pi ynti mm
[Bg. 9.25]

So those who are in goodness, they are being promoted to the higher
planetary systems of demigods.
rdhva gacchanti sattva-sth
madhye tihanti rjas
jaghanya-gua-vtti-sth
adho gacchanti tmas
[Bg. 14.18]
Those who are in goodness of material nature, they're being promoted
to the higher planetary systems. Those who are in passion, they are left
within
this Bhr,
Bhuvarloka. And
those
who
are
in
ignorance,jaghanya-gua-vtti, they, one who has no systematic life,
living like animal, so eating, sleeping like animal, jaghanya-gua-vttisth adho gacchanti tmas, they go down. This is going on. Out of
many millions of living entities, in this way, wandering all over the
universe, one who is fortunate, he comes in contact
with guru and Ka. Guru-ka-kpya pya bhakti-latbja [Cc. Madhya 19.151]. Beginning
of
devotional
service, Ka consciousness.
So that is real life.
ei rpe brahmo bhramite kono bhgyavn jva
guru-ka-kpya pya bhakti-lat-bja
[Cc. Madhya 19.151]

ml ha sei bja karaye ropaa

ravaa-krtana-jale karaye secana
[Cc. Madhya 19.152]
Just like if you get a nice flower seed, if you sow it and pour water,
gradually it will grow. Similarly, thisbhakti-lat-bja, if one gets
fortunately, through the association of devotees, and if he sows it
within the heart and pour water gradually, by this
way, ravaa krtana, this process which you are following, hearing and
chanting... This is called the process of pouring water. Then
that bhakti-lat-bja, that creeper, bhakti-lat, will grow. And, in due
course of time, it will give you the fruit. The fruit is to be under the
shelter of the Supreme Personality of Godhead. That is fruit. Go on.
Pradyumna: "In any field of activitypolitical, social, national or
internationalthe results of our actions will be finished with the end of
life. That is sure. Bhakti-rasa, however, the mellow relished in the

transcendental loving service of the Lord, does not finish with the end
of life."
Prabhupda: Yes, this is very important. Whatever we are doing in this
life, everything will be finished with the end of the body. My position,
my wealth, my family, my this or thateverything will be finished,
because I'll have to accept another
body. Karma daiva netrea jantor deha upapattaye [SB3.31.1]. This
gross body will be finished. I'll have to accept another gross body. But if
you begin Kaconsciousness, it will not be finished, because it is the
business of the soul. Ka consciousness means the original
consciousness, "I am Ka's. I am God's, part and parcel of God," this
consciousness. At the present moment, being illusioned by different
material designations, we are thinking in different way: "I am
American," "I am Indian," "I am brhmaa," "I am dra," "I am this,"
"I am that." These are all designations. And Ka consciousness
means "I am Ka's." Aha brahmsmi. So 'ham. "I am as good
as Ka," or "I am Ka's. I am eternal servant of Ka." This
consciousness is required to invoke. That is the prime objective of
human life. Now we are in different consciousness.
So bhakti meanssarvopdhi-vinirmukta tatparatvena nirmalam [Cc. Madhya 19.170]. One has to become freed
from all these designations: "I am this," "I am that," this bodily concept
of life. Yasytma-buddhi kuape tri-dhtuke [SB 10.84.13]. I am
identifying myself with this body. This is condemned in
the stra. Sa evago-khara. One who identifies himself with this body,
he's no better than the cows and the asses. Sa evago-khara.
So Ka consciousness means one is not identifying himself with
this material body. He is identifying himself in his original
constitutional position, aha brahmsmi.
brahma-bhta prasanntm
na ocati na kkati
sama sarveu bhteu
mad-bhakti labhate parm
[Bg. 18.54]

Mad-bhakti labhate parm. After being liberated

designations, one begins his devotional service,
And Ka says, "If one wants to know Me,
accept."Bhakty mm abhijnti yvn ya
csmi tattvata [Bg. 18.55]. Tattvata. If one wants

from all these

devotional life.
then he must
to know Ka,

God, as He is, then he has to accept the process of devotional

service. Bhakty mm abhijnti. Evaprasanna-manaso bhaktiyogena [SB 1.2.20]. There is another verse in the rmadBhgavatam: evaprasanna-manaso
bhagavad-bhakti-yogata. By
practicing
the bhagavad-bhakti-yoga,
bhagavad-bhaktiyoga prasanna manaso, one has to become first of all joyful by
identifying
himself
with
the
spirit.Brahm bhta prasanntm na ocati na kkati [Bg. 18.54]. T
hen when he becomes joyful, he understands that "I am not this
material body, I am spirit soul. I am not American, I am not Indian, I'm
not brhmaa, I am not this, this, this, so many things... No, I am spirit
soul. I am part and parcel ofKa." This is called brahmabhta. Eva prasanna-manaso. When
one
becomes brahmabhta,self-realized,
at
that
time,
he
becomes prasannamanaso, joyful. Na ocati na kkati: he has no more lamentation or
hankering. Eva prasanna. In
this
state
of
life, prasannamanaso, eva prasanna-manaso
bhagavad-bhaktiyogata [SB 1.2.20], by
practicing bhagavad-bhakti yoga, bhagavattattva-vijna mukta-sagasya jyate. At that time, one can
understand what is the science of God, bhagavat-tattva. It is not a
sentiment; it is a vijna, science. Bhagavad-tattva-vijna. So who can
understand this bhagavad-tattva-vijna, science? Mukta-saga. One
who is liberated from this material contamination, he can understand.
Therefore devotees who are constantly engaged in the loving service
of the Lord, they are liberated.M ca avyabhicrii bhaktiyogena ya sevate [Bg. 14.26]. Anyone who is engaged in devotional
service unadulterated, without any motive, unadulterated:
anybhilit-nya
jna-karmdy anvtam
nuklyena knulanam...
[Brs. 1.1.11]
He's liberated. These activities of Ka consciousness, it is, it appears
to be ordinary activities, but that is liberated activity. Those who cannot
understand the activities in liberation, nirvieavdi, they think that in
the conditioned state of life, there are activities; when one becomes
liberated, he has no more activities, he becomes dumb. No. Actual
activities begins in liberated... Just like a man, a diseased fellow,
diseased fellow, lying on the bed, he's also eating. He's also sleeping.
He's also passing stool, urine. But that is not real activity. When he

becomes cured of the disease, come to his healthy life, and then again
he walks, he eats, he sleeps, that is another, mean, a position of eating,
sleeping. But one who cannot understand the liberated activities, they
are shuddered. As soon as they think of activities, they think, "Oh, the
activities, they, the..." The same patient who is suffering, for, suppose
from birth, he cannot understand that there is activities after being
cured of this disease. He cannot understand. He thinks activity means
lying down on the bed and drinking all bitter medicine and pass stool
and urine by using, what is called, that...?
Devotees: Bed pan. Bed pan.
Prabhupda: Bed pan. He's thinking like that. He has no idea there is
better activities, better sleeping, better eating. That he cannot
understand. Therefore nyavdi. They want to make zero. "These
activities are giving me so much trouble. Make it zero." Just like
sometimes one cannot tolerate the pains of diseased condition.
Sometimes they commit suicidestop these activities. So
the nyavdi,they are like thatcommitting suicide; stop these
activities. But they do not know that there is activities. There are...
After being cured of this material disease, when one is healthy... That
healthy activities are the devotional activities.
Therefore Ka says, m ca avyabhicrii yogena ya sevate. Sevate
means there is activities. It is not stoppage of
activities. Sevate. Sevate means giving service. Giving service is not
stopping activities. But that is a different type of activities, healthy
activities. Therefore Ka says,
m ca avyabhicrii
bhakti-yogena ya sevate
sa gun samattyaitn
brahma-bhyya kalpate
[Bg. 14.26]
He's brahma-bhta. He's self-realized. Self-realized. That is mukti.
Muktir hitv anyath rpasvrupea vyavasthiti [SB 2.10.6]. Mukti
does not mean stopping activities. That is not mukti. That is suicidal.
You are living entity. How you can stop? That is not possible. They say
that, Myvdphilosophers, they say to become desireless. That..., you
cannot be desireless because you are living entity. How you can stop
your desires? But you have to rectify, you have to purify your desires.
Now we are desiring simply for sense gratification, to lord it over the
material nature. That is your desires. And, and when this desire is

purified, then you'll desire that how everything should be engaged in

the service of God. Now I am trying to become God, lord it over the
material nature, but when my desires are purified, then I shall
understand that everything belongs to God; therefore everything
should be dovetailed in the service of God. That is
liberation. Muktir hitv anyath rpa svarpea... This issvarpa.
Therefore nyavdi, or nirviea-vdi, they are not liberated. They
are still in my. Vimukta-mnina. In the Bhgavata it is said that
they are thinking, concocting that they have become liberated. Actually
they are not liberated. Ye 'nye 'ravindka vimuktamnina. Mnina. Say somebody thinks that "I'm the proprietor of all
the banks." Let him think like that. But that does not mean he has
become the proprietor of the banks. That is a different thing. Similarly,
one may think that "I have become liberated," but actually he's not
liberated. Liberated is he who is engaged in the service of the Lord.
He's liberated. Nobody's liberated. Ye 'nye 'ravindka vimuktamninas tvayy asta-bhvd aviuddha-buddhaya [SB 10.2.32]. Just
like they are going to the Moon planet. They have got very high speed
sputniks. Simply riding on, boarding on high-speed sputnik does not
mean he has gone to the moon planet. Actually he has to go there and
live there. Then it is successful. But what they are doing? They are
going and coming back. They are going and coming back.
Similarly, ruhya kcchea para padatata patanti adha [SB 10.2.
32]. If you have to stay in the higher status of
life, brahma anubhti, then you'll have to come back
again. ruhya kcchrea. Kcchrea means by practicing severe
austerities, penances, one may go up to
the Brahman effulgence, para padam. That is
called para padam. But because there is no stay... Just like in the sky.
You may go with high speed, but if you cannot stay in some planet,
you'll have to come back again.
Similarly, ruhya kcchrea para pada tata, patantiadha andta
-yumad-aghraya. Because they cannot get shelter under the lotus
feet of Ka, they have to come down again to these material activities.
And we have seen practically, so many big, bigsannyss, they give up
this material world, take sannysa to understand Brahman, but
because they could not understand Brahman, they again come to open
hospital and schools. That is their
business.ruhya kcchrea para pada tata patanti adha [SB 10.2.
32].

But one who is engaged in the devotional service of the Lord, he

does not come to these material activities again. The, the factual
evidence... Just this, these boys, these European, American boys. Who
could enjoy material life better than them? They were all enjoying. But
they have given up everything. They are no more going back to that
status of life. Para dv nivartate [Bg. 9.59]. They have found
something better. Therefore they're not going to again that life of meateating, illicit sex, intoxication, smoking and drinking. No. They are not,
no more going. Give them bribe also: "You come to again to that stage."
Will you go?
Devotees: No. No.
Prabhupda: No. They'll never go. This is called liberation. This is
called liberation. Simply by thinking, "I have become liberated," and I
am handicapped by so many bad habits, that is not liberation. That is
simply mental concoction. Real liberation is bhakti-yoga.
Thank you very much. That's all. (end)