Śrīla Prabhupāda's

Upadeśāmṛta
(The Nectarean Instructions
of Śrīla Prabhupāda)
(Part One)
Unlock the answers to all your bhakti questions
with this enlightening book!

Śrī Bhakti-prajñāna Gauḍīya Vedānta

University Publication
Hesaraghatta, Bengaluru - 560088
 Nitya­līlā­praviṣṭa oṁ Nitya­līlā­praviṣṭa oṁ
viṣṇupāda aṣṭottara­śata viṣṇupāda aṣṭottara­śata
Śrī Śrīmad Bhakti­prajñāna Śrī Śrīmad Bhaktivedānta
Keśava Gosvāmī Mahārāja Svāmī Mahārāja

Nitya­līlā­praviṣṭa oṁ Nitya­līlā­praviṣṭa oṁ
viṣṇupāda aṣṭottara­śata viṣṇupāda aṣṭottara­śata
Śrī Śrīmad Bhaktivedānta Śrī Śrīmad Bhaktivedānta
Vāmana Gosvāmī Mahārāja Nārāyaṇa Gosvāmī Mahārāja
Śrīla Prabhupāda's
Upadeśāmṛta
(The Nectarean
Instructions of
Śrīla Prabhupāda)

Śrī Bhakti­prajñāna Gauḍīya

Vedānta University Publication,
Hesaraghatta, Bengaluru­560088
Publisher: Śrīpāda Bhaktivedānta Daṇḍī Mahārāja,
Hesaraghatta, Bengaluru ­ 560088
Hindi to English Translation : Bhaktivedānta Viṣṇu­daivata Svāmī
Date of Publication: November 2, 2024, Saturday. Govardhana­pūjā:
Worship of Govardhana Hill, along with the worship and decoration of
cows. Worship of Śrī Bali Mahārāja. Appearance Day of Śrī
Rasikānanda Prabhu and nitya­līlā­praviṣṭa oṁ viṣṇupāda aṣṭottara­
śata Śrī Śrīmad Bhakti Kusuma Śramaṇa Gosvāmī Mahārāja.
Proofreading: (1) Śrī Keśava Prabhu (USA)
(2) Śrīpāda Bhaktivedānta Daṇḍī Mahārāja
Book is available from following temples and preaching centers:
(1) Shree Ranganatha Goudiya Matha, Hesaraghatta,
Bengaluru ­ 560088 Mobile: 9021625228, 6369229219
Email: [email protected], [email protected]
(2) Anand Dham Gaudiya Ashram, Kaimar Van,
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District: Mathura, Mobile: 7017992024
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Opposite Jagadish Misthanna Bhandara,
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(5) Sri Sri Radha Krishna Temple, Thayappa Thotam,
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RH No. 3, PO: Jawalgera, Tq. Sindhanur ­ 584128, Raichur.
Mobile: 9986065404, 9632395279, 8147941699
(7) Shri Gaura­kali Radha Krishna Mandira,
Contact: Utpal Mondal, Village ­ Uttar Sonakhali,
P.O ­ Narayantala, P.S ­ Basanti, Dist ­ South 24 Parganas,
Pin ­ 743329 Mobile: 9609308189
(8) Gokul Bhavan, 2/5 Mission Compound, Kottaram ­ 629703,
Contact: Radhika Devi Dasi, Dr. Bhagavati Kanta Dasa
Phone: +91 750 222 2794 Email: [email protected]
Websites: https://www.purebhakti.com/
https://sites.google.com/view/ranganatha
https://bkdasa.synology.me:2011/
We extend our heartfelt gratitude to Trindaṇḍi Svāmī Śrī Bhakti­vijaya
Śrīdhara Mahārāja of Gauḍīya Samiti for providing the Bengali version
of this book. We utilized the Hindi edition published by Śrī Bāṅkebihārī
Prabhujī (Mathurā) and past copies of Śrī Bhāgavata Patrikā published
by Śrīla Gurudeva from Śrī Keśavajī Gauḍīya Maṭha, Mathurā. We
also referred to the glossary created by IGVP (International Gauḍīya
Vedānta Publications, Gopīnātha Bhavana, Vṛndāvana). We express
our sincere appreciation to all the artists, including Śrīmatī Śyāmarānī
Dīdī, as well as the photographers, editors, translators, and devotees
who contributed, directly or indirectly, to the publication of this book.
We are grateful for the assistance provided by Śrī Anand Swarup
Kelaji, Śrī Gokul­candra Prabhujī, Śrīmatī Madhu Khandelwal Dīdī,
and Śrī Rakesh and Śrī Mukesh Bhargavji of Rakmo Press.
 Table of Contents
Topic Page
The Disappearance Day of Śrīla Bhaktisiddhānta 1
Sarasvatī Prabhupāda
Śrīla Bhakti­mayukha Bhāgavata Gosvāmī Mahārāja 15
Śrīla Prabhupāda's Upadeśāmṛta (The Nectarean 18
Instructions of Śrīla Prabhupāda)
Questions and Answers
Sr No Question
1 Is kīrtana the best limb of devotional service? 18
2 What is the duty of householders? 19
3 What is service? 21
4 How can we increase our devotion? 21
5 Can one not render service to Bhagavān by 23
one’s own effort?
6 How should we view material existence (saṁsāra)? 25
7 Is there necessity of direct association with, and 26
service to, Śrī Gurudeva?
8 Are we servants of the lotus feet of the spiritual 26
master, who is foremost among the followers of
Śrī Rūpa Gosvāmī?
9 What is the highest and most auspicious form of 26
benevolence?
10 Who has good fortune? 27
11 Who should we give charity to? 28
12 What is the conception of pure devotees? 28
13 Whom should we serve? 29
14 Does the pure saintly person receive respect 30
in this world?
15 If one does not receive guru­darśana (vision 30
of the spiritual master), will one also not receive
Bhagavān’s darśana?
16 Is it a calamity if one forgets the spiritual master? 31
17 Who sees faults in the Vaiṣṇavas? 32
18 Is Śrī Gurudeva present in all objects? 32
19 Who will protect us from attachment to the material world? 33
20 How should we attract Bhagavān? 34
21 Is there a special need for service to 35
a spiritual master (guru­sevā)?
22 Should our life be ideal? 36
23 What disease do we have? 36

I
24 What should a devotee do when experiencing 37
worldly discomfort or inconvenience?
25 Is Śrī Gurudeva completely free from attachment? 37
26 Does one get a bona fide spiritual master 37
(sad­guru) by the mercy of Bhagavān?
27 Does one attain auspiciousness only after completely 37
surrendering oneself (ātma­samarpaṇa)?
28 Where are we experiencing inconvenience (asuvidhā)? 37
29 How can one attain devotion? 39
30 Are we alive or dead? 40
31 Is it appropriate to see others as equal to guru? 41
32 What do saintly persons do? 41
33 What object is śrī­vigraha, the Deity? 42
34 What is the best worship? 42
35 What is a natural way to control the mind? 43
36 Is it appropriate for us to make disciples? 43
37 If this is so, why did you make many disciples? 44
38 What is our greatest duty? 44
39 Who is the real recipient of service? 45
40 How does one get association with saintly persons? 46
41 Does one experience obstacles in śreya­patha, 46
the path for one’s welfare and auspiciousness?
42 What is the difference between a conscious being 46
(cetana) and an inanimate object (acetana)?
43 Can an ordinary person tell us about Vaikuṇṭha, 47
the spiritual or transcendental world (para­jagata)?
44 Why do all people not understand spiritual topics 47
about the ultimate goal of human life?
45 Is varṇāśrama­dharma eternal? 49
46 Who is Caitanya Mahāprabhu? 50
47 Why did Mahāprabhu say that one of the most important 51
instructions of Śrīmad Bhagavad­gītā—sarva­dharmān
parityajya (“Surrender unto Me, giving up all temporary
dharmas related to the body and mind”)—is external?
48 What is an examination, exactly? 52
49 Why do people go to places of pilgrimage (tīrthas)? 53
50 Should both renunciation (tyāga) and sense enjoyment 54
(bhoga) be abandoned?
51 Who is Śrī Rūpa Gosvāmī Prabhu? 57
52 What is the difference between karma (worldly action) 60
and līlā (spiritual pastimes)?
53 Is prakṛti (material nature) or māyā (the illusory potency) 61
the original reason for the creation of the material world?
54 Whose service is best for us? 62

II
55 Prabhupāda, please mercifully explain the meaning of the 66
verse “sarva dharmān parityajya māmekaṁ śaraṇaṁ vraja”
of Śrīmad Bhagavad­gīṭa.
56 How do we keep unwanted habits (anarthas) far away 70
from us?
57 How should we live? 70
58 What is the meaning of tṛnād api sunīcatā? 70
59 Is everything that Bhagavān does auspicious? 71
60 What does namaḥ mean in a mantra? 72
61 How does one receive darśana (vision) of Bhagavān? 73
62 Why can’t we fully depend on Bhagavān? 74
63 When will our lives be auspicious? 74
64 Who are sense gratifiers (viṣayīs)? 75
65 Is śrī­nāma­saṅkīrtana the main devotional service 75
(mukhya­bhajana)?
66 Is association with saintly persons necessary? 76
67 How can we obtain the grace of Guru Nityānanda? 77
68 How can one truly serve Lord Kṛṣṇa? 78
69 If a householder devotee or devotee residing in a maṭha 79
(monastery) have wealth but do not use it to serve
Bhagavān, will this lead to offense?
70 How will the living entities achieve auspiciousness 80
(maṅgala)?
71 How should devotees live at home or in a 82
monastery (maṭha)?
72 Does accepting the renounced order of life 82
(sannyāsa­āśrama) automatically lead to liberation
from the material world?
73 Can a devotee be recognized by his external activities, 83
knowledge, wealth, or poverty?
74 Will one obtain everything by taking shelter of the 84
lotus feet of the divine spiritual master (sad­guru)?
75 Who is niṣkiñcana? 85
76 What is favorable for kṛṣṇa­anuśīlana? 86
77 Should we speak the harsh truth? 87
78 Who is a gṛha­vrata (a householder who has taken a 88
vow to remain in family life or someone determined
to indulge their senses by fulfilling personal desires)?
79 Whom should we hear Śrīmad­Bhāgavatam from? 89
80 How can one see Bhagavān? 90
81 What is the fruit of performing kṛṣṇa­nāma kīrtana? 91
82 Are activities meant to satisfy Lord Kṛṣṇa included in 82
devotional service (bhakti)?
83 What is jīva­tattva? 83

III
84 I am greatly benefited by hearing your instructions. 95
Please speak more hari­kathā.
85 How do we become a servitor of Lord Kṛṣṇa? 97
86 Who taught us the philosophical conclusion 98
(su­siddhānta) that bhakti alone is very pleasing
(preyaḥ)?
87 Should we keep always the fire of saṅkīrtana burning in 99
the maṭha?
88 How should we live as householders? 100
89 When do devotees who have attained divine love 102
(premī­bhaktas) laugh and cry?
90 What is the religion for Kali­yuga? 103
91 What are the thoughts of a devotee? 106
92 What is the nature of Bhagavān's janma­līlā 107
(birth pastime)?
93 How can we attain Śrī Rādhārāṇī right now? 108
94 How should we view events? 109
95 What is the condition of the jīvas at the present time? 109
96 How will we be introduced to our eternal nature (svarūpa)? 112
97 Why is one devoid of the tendency to serve Bhagavān 113
likened to an animal?
98 Is dharma created by human beings? 113
99 Is service to Bhagavān real freedom? 115
100 Can we achieve auspiciousness without surrender? 116
101 Who should live in a monastery? 116
102 Who should not have any connection with a maṭha? 117
103 Whom does Bhagavān attract to Himself? 118
104 Who are the tarka­panthī (rationalists or followers of 119
the path of logic and reasoning, or speculation)?
105 How can one hear hari­kathā while not living in a 120
monastery (maṭha) or while residing in the material
world (saṁsāra)?
106 Is there a special need to associate with Vaiṣṇavas? 122
107 Should we happily accept all of Bhagavān’s arrangements? 122
108 Does aśauca (impurity resulting from death of a relative 123
or from committing sinful acts) apply to Vaiṣṇavas?
109 When will we understand that the holy name (śrī­nāma) 124
is directly Kṛṣṇa Himself?
110 By doing what can we achieve happiness? 125
111 Is there hope for our welfare without guru­sevā 125
(service to the spiritual master)?
112 What should the attitude of a sincere servant of a spiritual 127
master be?
113 What is the nature of hari­nāma? 128

IV
114 Is there a simple, natural means for attaining ultimate 129
welfare other than hari­nāma­saṅkīrtana?
115 What is the duty of a human being? 129
116 From whom should we hear hari­kathā? 133
117 What is the means of attaining Bhagavān? 133
118 Does a surrendered soul definitely attain auspiciousness? 134
119 What are the characteristics of a surrendered soul? 134
120 Is birth as a human (manuṣya­janma) superior to birth
as a demigod (deva­janma)?
121 Who is our best relative (upakārī­bandhu)? 136
122 How does one obtain grace (kṛpā) and spiritual potency 136
(śakti)?
123 What is devotion (bhakti) and non­devotion (a­bhakti)? 137
124 What is the difference between a person with 137
a weak heart (durbala­citta­vyakti) and an offender
(aparādhī­vyakti)?
125 Who is a beloved devotee of Lord Hari (hari­jana)? 138
126 Some people say that everyone is equally identical; 138
is this correct?
127 How should we see or perceive a spiritual master, 140
who is a pure devotee?
128 Why do our obstacles persist, and why do our desires 140
remain unfulfilled?
129 What is the duty of a living entity? 141
130 Why do worldly worries come when we chant the holy name? 141
131 How can we easily attain Bhagavān? 142
132 Is it auspicious to donate money to construct temples? 143
133 Who is Śrī Raghunātha Dāsa Gosvāmī Prabhu? 143
134 What should be the mood of a householder? 143
135 Where should we put our faith? 144
136 What is the difference between following and imitating? 145
137 The name of Bhagavān and narrations of His pastimes 146
are of the nature of Vaikuṇṭha. How can we attain them
(holy name and narrations) while living in this world?
138 Jesus Christ is a jagad­guru (topmost spiritual master). 146
His teachings are sufficient for our auspiciousness,
so why do we need a living sādhu (mahānta­guru)?
139 The living entity is the marginal potency (taṭasthā­śakti), 147
so he can either render service or engage in sense
gratification. The seeds of sense gratification remain
within him in the dormant state. Do these seeds
(bhoga­bīja) or the desire for sense gratification
(bhoga­vāsanā) remain in the heart of a living entity
after he attains perfection?

V
140 What is the proper way to use wealth? 148
141 Is criticizing others acceptable, or should we avoid it? 148
142 Is there happiness in this world? 149
143 What is helpful for devotional service? 149
144 Is it a service to protect the viṣaya (objects of sense 149
gratification or opulences) of Bhagavān?
145 What is the duty of the Vaiṣṇavas? 150
146 Are hari­nāma and Śrī Hari the same? 150
147 Are only devotees worthy of worship? Who protects 151
devotees?
148 What is the difference between Vaikuṇṭha and the 151
material world?
149 What happens to atheists? 152
150 How can one save oneself from lust? 152
151 Can a doubting soul attain auspiciousness? 153
152 Is Gaurāṅga­deva Kṛṣṇa? 153
153 Is it necessary to personally serve devotees and 154
Bhagavān with our own hands?
154 Is it appropriate to offer prasāda to forefathers 154
in śrāddha?
155 How can living entities like us, who are bound by 155
the illusory potency (māyā­baddha), establish a
relationship with Kṛṣṇa, who is beyond māyā?
156 What is the result of chanting the holy name of 155
Śrī Kṛṣṇa (śrī­kṛṣṇa­nāma­bhajana)?
157 Was Caṇḍī­dāsa a pure devotee? 156
158 Is it proper for one to apply medical treatments to oneself 157
to cure one’s diseases?
159 Is devotional service (sevā) obligatory? 157
160 Should we approach Guru and Gaurāṅga with a 157
‘return ticket’?
161 What should we talk about with others? 158
162 Can one serve Bhagavān while alone, as well as 159
with others?
163 Is chanting the holy name of Lord Hari our only means 159
of deliverance?
164 What is the nature of the mercy of caitya­guru 160
(spiritual master within the heart) or antaryāmī
(indwelling Supersoul)?
165 Should we study Vedānta? 161
166 What is the difference between the sannyāsa 161
(renounced order of life) of the jñānīs (mental speculators)
and that of the bhaktas (devotees)?
167 How can we attain auspiciousness? 162

VI
168 How can we recognize a sādhu? 164
169 How should we live our lives? 164
170 From whom should we hear the pastimes of Bhagavān 166
for our auspiciousness?
171 How can we know that we are chanting the pure holy 167
name (śuddha­nāma)?
172 How can we eliminate the desire for sense gratification 167
from our heart?
173 How can we know ourselves? 168
174 Why are we unable to serve Kṛṣṇa? 168
175 In what ways should we be vigilant? 170
176 Is the mercy of a spiritual master the mercy of 171
Lord Kṛṣṇa?
177 How does a devotee think? 172
178 What is the primary duty of one who desires Bhagavān? 173
179 Is the holy abode of Lord Kṛṣṇa (dhāma) everywhere? 174
180 What are anarthas (unwanted habits)? 174
181 How can we get the mercy of Bhagavān? 174
182 Has Bhagavān Kṛṣṇa Himself appeared in the form 174
of a spiritual master to instruct about devotional service?
183 What is bhakti? 176
184 How can one get bhakti? 176
185 What is the path of having an audience with Bhagavān? 177
186 Who is Śrī Rādhārāṇī? 178
187 Who is Śrī Gaurasundara? 179
188 How do we worship Śrī Gaura? 181
189 Is it necessary in the human form of life to perform 181
devotional service to Hari (hari­bhajana)?
190 Who can be a spiritual master? 184
191 How does one attain perfection (siddhi)? 185
192 How does a real disciple think? 186
193 Is it possible to serve Bhagavān without taking shelter 186
of devotees (bhaktas)?
194 What is the nature of spiritual initiation (dīkṣā)? 186
195 What is our main duty at this time? 187
196 What is the duty of a brahmacārī (celibate devotee 188
student)?
197 What is the nature of worldly (jāgatika) peace and 188
conflict?
198 What are the characteristics (vaiśiṣṭya) of narrations 189
(kathā) given by a practitioner of devotional service
(sādhaka) and by a devotee who has attained
perfection in devotional service (siddha)?
199 Why did Mahāprabhu chant gopī gopī? 190

VII
200 Is it possible to hear hari­kathā with ears that are 190
not dedicated and inclined to devotional service?
201 What is the speciality of adhokṣaja and aprākṛta? 191
202 Is personal conversation or instruction more auspicious? 192
203 What is pure kīrtana? 193
204 Is the term bhakti (devotional service) used exclusively 193
for Bhagavān?
205 Who is our Lord or Divine Master? 196
206 Is it compulsory to engage in nāma­kīrtana? 196
207 Is it advisable to touch the feet of a devotee who is 197
in the renounced order of life (sannyāsī)?
208 What is the duty of a disciple? 198
209 How should we accept objects of material sense 199
gratification (viṣayas)?
210 What is our eternal duty (sad­dharma)? 200
211 What is kartā­bhajā? 201
212 How should we show respect and honor to others? 202
213 Can one be attached to material objects (viṣayas) 203
after accepting second initiation (dīkṣā)?
214 Is my dharma (natural eternal duty) to engage in 204
karma (pious activities) and cultivate jñāna (knowledge
leading to impersonal liberation)?
215 Is śrī­kṛṣṇa­nāma­saṅkīrtana (congregational chanting 205
of the holy names of Lord Kṛṣṇa) the only means
of perfection?
216 What is the nature of service (sevā) as an object? 205
217 Is life without devotional service to Lord Hari 206
(hari­bhajana) simply a waste?
218 Is śrī­nāma­saṅkīrtana the crest jewel of all sādhanas 207
(sādhana­śiromaṇi)?
219 What is śrī­kṛṣṇa­saṅkīrtana? 211
220 What is the goal of our life (prayojana)? 211
221 What is bliss (ānanda)? 212
222 Is the material world (jagata) a place for living entities 213
to enjoy (bhogya)?
223 Does the soul (ātmā) enjoy? 213
224 Who is Bhagavān? 214
225 What does Śrīmad­Bhāgavatam say? 214

The seven tongues of the fire of saṅkīrtana 216

Instructions of Śrīla Prabhupāda 217

VIII
 The Disappearance Day of
Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda
(From Śrī Prabandhāvalī,
A Collection of Devotional Essays
by Śrī Śrīmad Bhaktivedānta Nārāyaṇa Mahārāja)
Today is the anniversary of the day of separation
from nitya­līlā praviṣṭa oṁ viṣṇupāda aṣṭottara­śata Śrī
Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda.
It is the day of pañcamī, and he also appeared on
pañcamī. He took birth in the home of Bhaktivinoda
Ṭhākura, who is an eternal associate of both Śrī Kṛṣṇa and
Śrī Caitanya Mahāprabhu. Just as the sage Bhagīratha
brought the Gaṅgā to this world, Bhaktivinoda Ṭhākura
was the great personality who brought the current of bhakti
to this world in the modern era. When the so­called
gosvāmīs were making a business out of bhakti while
engaging in varieties of worldly enjoyment, when in the
name of Mahāprabhu so many kinds of bogus
philosophies were prevalent, such as sakhī­bekī, smārta­
jāti, sahajiyā, etc. — at that time Śrīla Bhaktivinoda
Ṭhākura came. After that, Prabhupāda appeared in the
form of his son, Bimalā Prasāda. If these two great
personalities had not appeared, then śuddha­bhakti would
not exist in the world today. And from the time that they
disappeared, society began reverting back to its previous
condition. At first there were thirteen known sahajiyā cults,
then our Guru Mahārāja, Śrīla Bhakti Prajñāna Keśava
Gosvāmī, counted thirty­nine. And how many there are
now, no one knows.
I am also seeing how things are gradually changing.
We saw how renounced the devotees were before. For
instance, we never used to see socks on the feet of any
Vaiṣṇava, and we never saw devotees wearing such
sweaters and cādaras as we do now. They only wore the
bare necessities of clothing and a cheap blanket, even as
they attended maṅgala­ārati in the morning cold. It is only

1
after the disappearance of Prabhupāda that devotees can
be seen to wear these other things. They would live with
such simplicity, eating only śāka­sabjī, rice and a thin dahl,
but in comparison to them, just look at the way we are
living! And I speak for myself also — their knowledge, their
renunciation and their spiritual conception were of such a
high standard that in comparison to them we are so
inferior.
The period between Viśvanātha Cakravartī Ṭhākura
and Bhaktivinoda Ṭhākura was an age of darkness for
Gauḍīya Vaiṣṇavism. Living at that time were some real
Vaiṣṇavas who performed real bhajana, but mostly, just as
we still see sometimes today, the so­called Vaiṣṇavas only
performed rituals for wages. When someone would die,
people would call the Gauḍīya Vaiṣṇava bābājīs, who
would come and chant some ceremonial kīrtana and
perform other rituals for wages. And there was so much
misconduct in their behaviour. Seeing this, Bhaktivinoda
Ṭhākura thought, “These people are Vaiṣṇavas? The
conception of Mahāprabhu has completely vanished. What
can be done?” He was very worried. Bhaktivinoda Ṭhākura
endeavoured to his utmost, but changes did not come
about in his lifetime to the degree that he would have liked.
He went from town to town and village to village
inaugurating the nāma­haṭṭa. In each village he would
assemble four or five of the religious men, form a
committee and hold programmes for harināma­kīrtana on
Sundays. Gradually it spread from one village to the next,
but overall his preaching was limited to Navadvīpa,
Calcutta and the rest of Bengal.
He published the magazine Sajjana­toṣaṇī, and
through its medium he gradually published ŚrīCaitanya­
caritāmṛta and other books in instalments. He made a
circle of devotees, and also revealed Navadvīpa­dhāma
through his writings, although the scholars of society and
the sahajiyās didn’t accept his ideology. Then Prabhupāda
appeared in Purī. Because Bhaktivinoda Ṭhākura was a

2
district magistrate, he would be transferred here and there,
but he would always keep Bhakti­rasāmṛta­sindhu and
Caitanya­caritāmṛta with him and explain them to his son.
Prabhupāda received so much instruction from him, but we
should understand that Prabhupāda is an eternally
liberated soul; there was no one in the world like him.
Without being educated in school or college he learned all
subjects very quickly and became a great scholar in
Sanskrit. His English was so high that even professors of
English could not understand it. I have been told by some
learned Western devotees that when reading his Brahma­
saṁhitā, they must repeatedly consult the dictionary. And
his Bengali was also of such a high standard that even
eminent scholars found it difficult to follow. He said that
spiritual language should be like that; it shouldn’t be so
simple to understand. As one progresses spiritually by
remaining in the company of Vaiṣṇavas, he will be able to
understand spiritual vernacular.
At the age of seven or eight, Prabhupāda began
worshipping a deity of Kūrmadeva, and Bhaktivinoda
Ṭhākura gave him the mahā­mantra and other mantras for
his pūjā. At the age of eighteen, all of the scholars of
astronomy in Bengal gave him the title “Sarasvatī”. After
that he attended college but quarrelled with the professors,
saying, “Will I learn from you, or teach you?” When he
abandoned his studies, Bhaktivinoda Ṭhākura and other
family members became concerned, so they took him to
Purī where he began studying at Sātāsana Āśrama, which
is where Svarūpa Dāmodara and Raghunātha dāsa
Gosvāmī had lived. Vaiṣṇavas used to regularly meet
there, and now Śrīla Siddhāntī Mahārāja has a maṭha at
that very place. There Prabhupāda began giving readings
from Caitanya­caritāmṛta. Present there were some bābājīs
who considered themselves rasika, and when they heard
Prabhupāda’s explanations, they became inimical to him.
Seeing this, Bhaktivinoda Ṭhākura took him away from
there and had him begin teaching the son of the king of

3
Tripura.
Prabhupāda had a great library of Vaiṣṇava
literature, and having read through it thoroughly, he began
teaching the son of the king in such a way that the boy
accepted a chanting mālā and began wearing tilaka. He
became detached from the world, and gradually, hearing
hari­kathā became his sole interest. Seeing this, the
queen became very annoyed and said to the king, “This
boy will become useless! Then, after your demise, what
will happen? Who will make offerings to our departed
souls? He will become a renunciate, and everything will be
ruined! Quickly get rid of this teacher. Give him four
hundred rupees to go — we don’t need money, we need a
son!” That was approximately one hundred years ago, so
you can imagine how much four hundred rupees was
worth then. The queen put so much pressure on her
husband that in the end he approached Prabhupāda and
very humbly said, “It is a matter of great unhappiness that
our family members are not in favour of you; they are
afraid that the boy will take up bhakti and become a
renunciate. I consider that it has been our great good
fortune to have met a person like you and had our son
educated by you, but the others don’t understand.” The
king approached Bhaktivinoda Ṭhākura and offered the
money to him, but without accepting it they left there.
Then Bhaktivinoda Ṭhākura started a homeopathic
shop. When the shop was unsuccessful, he thought, “I
was not made to run a shop anyway,” and he went and
purchased some land in Māyāpura. After locating the
birthplace of Mahāprabhu, he installed deities there of
Gaura, Viṣṇupriyā and Lakṣmīpriyā, as well as small
Rādhā­Kṛṣṇa mūrtis. After Bhaktivinoda Ṭhākura’s
disappearance, Prabhupāda was determined to follow the
Navadvīpa­dhāma parikramā that his father had written,
and to attract people he invited great kīrtana performers to
attend. He set up a large tent, thousands of people came
for the parikramā, and there the kathā of śuddha­
4
bhagavad­bhakti commenced.
Gradually, qualified youths of only sixteen,
seventeen and eighteen years, whose hearts were soft and
pure, came forward, and Prabhupāda made them into
brahmacārīs and sannyāsīs. With great ease he was able
to train them, but those who were over fifty years old, like
parrots could not be taught anything new. Then devotees
like our Guru Mahārāja, Bon Mahārāja, Bhakti Pradīpa
Tīrtha Mahārāja, Bhakti Vilāsa Tīrtha Mahārāja, Araṇya
Mahārāja and Narahari Prabhu came. In the beginning
there in Māyāpura, Narahari Prabhu would offer ārati while
Prabhupāda played the hand­held gong, and gradually the
preaching started. The convention of tridaṇḍa­sannyāsa
was established, and the result is that today the name and
conception of Caitanya Mahāprabhu are being vigorously
preached. Within eleven years, from 1926–37, preaching
was spread everywhere, but before that, so much time was
spent in merely setting the foundation. Prabhupāda
published many magazines — daily, weekly, monthly — in
the Sanskrit, Bengali, Hindi, Orissan, English and
Assamese languages, and very easily we have all inherited
the fruit of his endeavour. He established the Gauḍīya line
very strictly with great endeavour, and there were so many
difficulties in his preaching campaign that we cannot even
imagine them. There was so much opposition to
Prabhupāda’s preaching at that time that his disciples were
not even allowed to enter the mandiras in Vṛndāvana or
Navadvīpa.
Prabhupāda began culturing the creeper of devotion
by cutting off all of the unnecessary branches and sub­
branches. How? First of all he revised the guru­paramparā.
He said that we are of Mahāprabhu’s line, and he removed
the names of those who were not fully perfected. After
establishing the names of Brahmā, Nārada and Vyāsa, he
went straight to Madhva. Prabhupāda accepted the names
of those from whom the people of this world would get the
most benefit, and mostly they were brahmacārīs. For the
5
most part he didn’t accept the names of those who had
been gṛhasthas for a long time. After Madhva, he
recognised some special personalities, and then he went
to the name of Mādhavendra Purī. Everyone accepts him,
and then from him there is Īśvara Purī, Svarūpa Dāmodara,
the Six Gosvāmīs, and then Kṛṣṇadāsa Kavirāja Gosvāmī.
At this point some had divided into the lines of Nityānanda
Prabhu, Advaita Ācārya, Gadādhara Paṇḍita, Vakreśvara
Paṇḍita, Lokanātha Gosvāmī and others, but Prabhupāda
said, “We accept in our line those who are fully perfected
souls, who know the correct siddhānta and who are rasika,
wherever they are.” In this way all of the various lines were
represented in our paramparā in one place or another.
There are so many lines of disciplic succession, but
Prabhupāda said that we will recognise the guru­
paramparā, not the disciplic succession. The guru­
paramparā is composed solely of those who were
bhāgavata­gurus, even if they made no disciples and there
is therefore no direct disciplic line coming from them. Some
of them may not have initiated any disciples at all, but still
they are jagad­gurus. In this way, with all­pervading vision
he collected all the mahājanas and made what is known as
the bhāgavata­paramparā or guru­paramparā.
After the departure of Viśvanātha Cakravartī
Ṭhākura, so many familial disciplic lines arose, but
Prabhupāda ignored them and gave recognition to
Baladeva Vidyābhūṣaṇa, and then Jagannātha dāsa
Bābājī. He accepted only those in whom he detected the
real spiritual siddhānta. Simply receiving the mantra in
one’s ear and wearing a dhotī or other cloth given by the
guru does not qualify one as the guru’s successor.
Bhaktivinoda Ṭhākura did not receive any mantra from
Jagannātha dāsa Bābājī Mahārāja, so how was he his
disciple? He was a disciple of his conception: his feelings
towards Kṛṣṇa, his conception of rasa and his conception
of tattva. This is a disciple. Most people can’t understand
this, but being able to see with such insight, Prabhupāda
6
declared this to be our line. Gaura­kiśora dāsa Bābājī
Mahārāja was also not an initiated disciple of Bhaktivinoda
Ṭhākura, but he embraced all of Bhaktivinoda Ṭhākura’s
sentiments and conceptions, and due to this his name
appears next in the succession. At this point, all of the
bābājīs said, “Whose disciple is Bhaktisiddhānta
Sarasvatī? Who gave him sannyāsa? Why doesn’t he wear
the same cloth as Sanātana Gosvāmī did? In our
sampradāya, after Nityānanda Prabhu and Svarūpa
Dāmodara, everyone wore white cloth, but we see that he
wears saffron cloth and has accepted a daṇḍa. How can
he do this?” But what relation does wearing either orange
or white cloth have with bhakti? Is there any relation?
kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa­tattva­vettā, sei ‘guru’ haya
Śrī Caitanya­caritāmṛta
(Madhya­līlā 8.128)
Whether one is a brāhmaṇa, a sannyāsī or a sūdra,
if he knows kṛṣṇa­tattva, then he is a guru, so what to
speak of being a Vaiṣṇava? Prabhupāda was thinking, “We
are not qualified to accept the dress that was worn by such
great personalities as Rūpa, Sanātana, Jīva and
Kṛṣṇadāsa Kavirāja. We will remain in the ordinary dress of
sannyāsīs and will not accept the dress of paramahaṁsa­
bābājīs. Remaining within the varṇāśrama system as
brahmacārīs and sannyāsīs, we will keep the ideal of that
paramahaṁsa dress above our heads. Otherwise, if we
accept that dress and commit sinful activities, it will be
aparādha at the feet of Rūpa and Sanātana.” Some bābājīs
criticised him for training brahmacārīs and giving them the
sacred thread, but our Guru Mahārāja said that those
bābājīs were all fools, like animals. They wore
paramahaṁsa dress and gave the elevated gopī­mantra to
anyone and everyone who came, yet Prabhupāda was
only training brahmacārīs and giving them instructions on
how to control the senses — so which is correct? First

7
Prabhupāda wanted us to understand what is siddhānta,
i.e. jīva­tattva, māyā­tattva and bhagavat­tattva, and how to
avoid māyā in the forms of kanaka (wealth), kāminī
(women) and pratiṣṭhā (prestige) — these are the
beginning instructions. Gopī­bhāva is very elevated; first
we must understand that “I am kṛṣṇa­dāsa” and begin
taking harināma. But these bābājīs immediately give their
conception of gopī­bhāva to whoever approaches them;
then they all chant “I am a gopī, I am a gopī” and in this
way create a disturbance in society.
Every morning in our maṭha we sing the song in
which Prabhupāda established the bhāgavata­paramparā:
kṛṣṇahaitecatur­mukha... In his composing of this song, he
accepted all of the great, perfected personalities from
different lines and declared, “This is the line of Gaura.” If
Prabhupāda had not come, then today would the name of
Mahāprabhu and talks from Bhagavad­gītā and
ŚrīmadBhāgavatam be found anywhere? Here in Mathurā,
in Vraja and everywhere else, gaura­kīrtana and hari­kathā
are still going on and have not vanished. Therefore the
world will forever remain indebted to Prabhupāda for his
preaching. He never approached wealthy people, but he
would take one paisā from each person he met. And our
Guru Mahārāja did the same. Although he was from a
wealthy family, he would take a wooden box with a slot in it
into the market and also onto the trains, trams and buses.
He would speak with people from all classes, and in this
way the preaching spread in all directions. We should also
engage in such a pure form of preaching, and not just
remain idle after hearing this. As if giving an injection, you
should all encourage others to start taking harināma and
hearing this conception, whether you are a man or lady,
married or unmarried. And don’t think that because one is
not educated he cannot do it. Did Haridāsa Ṭhākura have
any college degree? Did Raghunātha dāsa Gosvāmī and
others? But their activities were first class, and their
conceptions were extremely high.

8
 We are regularly hearing tattva from scriptures such
as Śrīmad­Bhāgavatam and Bṛhad­bhāgavatāmṛta, but
how will others also get the opportunity to hear it? After
hearing it we should take it to many other people, and this
is the duty of each and every one of us. With great love we
should take harināma and encourage others to chant it. We
should hear siddhānta ourselves and then help others to
understand it; that will give Prabhupāda great pleasure. To
the very end of his life Prabhupāda said, “We are mere
labourers; we are the peons of bhagavat­kathā.” He never
made himself a permanent living situation in an opulent
temple, but always kept moving. These days we do things
a little differently, but we should always try to follow not
only Prabhupāda’s philosophical conception but the ideal
he showed through his own behaviour as well.
These ideas serve as the very foundation of bhakti,
and if this foundation is not established, then we will fall
from hearing the higher levels of kathā. For instance,
Bhaktivinoda Ṭhākura has written a song entitled Vibhāvarī
Śeṣa, which includes lines such as:
yāmuna­jīvana, keli­parāyaṇa,
mānasa­candra­cakora
nāma­sudhā­rasa, gāo kṛṣṇa­yaśa,
rākho vacana mana mora
Śrī Kṛṣṇa is the life of the Yamunā, He is always
engaged in amorous pastimes and He is the moon of the
gopīs’ hearts. Sing the glories of He whose name is pure
rasa — O mind, always remember these words.
In our maṭha we sing this every day, and there is
certainly some benefit in it, but do we understand the
complete bhāva contained within it? Nothing remains
outside these lines — not the rāsa­līlā, not the Bhramara­
gīta, not the Veṇu­gīta, nothing. Everything is there, and all
of the previous lines of this song are similarly saturated
with both rasa and tattva. Phula­śara­yojakakāma — what
is the meaning? The complete kāma­gāyatrī has come

9
here. Śara means an arrow, an arrow of kāma (desire)
which Kṛṣṇa places on His bow. How many of these arrows
does Kṛṣṇa have? Five: His sidelong glances and His
eyebrows, cheeks, nose and smile. So tell me, is there
anything remaining outside these lines?
Helping the people of the world to understand these
topics is the real task of the guru­paramparā — those who
are conversant with rasa, the dīkṣā­ and śikṣā­gurus. If we
examine one line of this song after another, then for so
many days so many lectures could be given, and our
hearts would become full of rasa and divine bliss upon
hearing their full meaning. So much bhāva has been put
into each word by Bhaktivinoda Ṭhākura, and it is the same
with the compositions of Narottama Ṭhākura and
Viśvanātha Cakravartī Ṭhākura. To understand what our
ācāryas have given, great intelligence and bhāva are
required. And if we have such a bhāva in our hearts by
which we can understand the poetry and the special
characteristics of ācāryas like Prabhupāda, then wherever
we may go, it will always remain with us.
In explaining the line paraṁvijayateśrī­kṛṣṇa­
saṅkīrtanam from the first verse of Mahāprabhu’s
Śikṣāṣṭaka, Prabhupāda wrote that this is the Gauḍīya
Maṭha’s mode of worship. There are three stages: the
beginning stage of sādhana, the intermediate stage of
bhāva, and the final attainment produced by that bhāva,
which is called prema. Sādhana is that practice by which
śuddha­sattva­bhāva arises, and if it does not arise, what
one is practising cannot be called sādhana. We can all
examine ourselves and see if we are practising the
sādhana that makes bhāva arise or not. Are the symptoms
there, or not? We may not even have the proper aim in our
sādhana. If someone is striking a match, what is his aim?
To obtain a flame; and if after striking one match a flame is
not obtained, then he will take another match and try
again. Our endeavour to reach the sādhya (final
attainment) through the practice of sādhana is like that.
10
Kṣud­anuvṛtti (spiritual “hunger”), tuṣṭi (satisfaction) and
puṣṭi (strength) — these three things should appear, and if
they don’t, then we are not really practising sādhana and
cannot be called real sādhakas. Whatever we do should be
done with this vision: “By performing this activity, bhāva for
Kṛṣṇa will arise.” Is the match producing a flame or not? If
we see that our sādhana is producing attachment for
material results such as pratiṣṭhā, then we are moving in
the wrong direction. Therefore we should understand this
point well: the sole aim of kīrtana is to make bhāva arise.
Ceto­darpaṇa­mārjanam: in our practice of nāma­
saṅkīrtana, have our minds become purified or not? Are
our minds going towards wealth, material enjoyment and
prestige? Do we consider material enjoyment to be
poisonous or favourable to us? Material enjoyment is
poison. Haridāsa Ṭhākura was taking harināma in a
solitary place when a very beautiful woman approached
him and said, “Prabhu, you will no longer have to cook for
yourself. You won’t have to fetch water, and I will also
serve your tulasī plant. You can just chant harināma all day
and I will perform all of your tasks. And if you become
fatigued, I will massage your feet.” But did Haridāsa
Ṭhākura accept her?
All types of material enjoyment should be
understood to be poison, whether one is a man or a
woman. If we consider things like luxurious food and
accommodation to be favourable to us, then the mirror of
the mind will not be cleansed and the reflection of one’s
own spiritual form will not be visible. The mirror should be
made pure; there should be no dust or anything on it. We
should be able to see what is our illusory body, what is our
spiritual body and what all of our faults are; but it is our
great misfortune that instead we only see others’ faults.
The first type of contamination affecting our minds is
thinking that we are the material body. We are eternal
servants of Kṛṣṇa, but the most prevalent dust on the
mirror of the mind is thinking that we are the material body.

11
Endeavouring for the happiness of the body is dust on the
mirror, or contamination on our minds.
There are so many anarthas: svarūpa­bhrama
(bewilderment concerning one’s actual form and nature),
asat­tṛṣṇā (desire for temporary things), hṛdaya­daurbalya
(weakness of heart) and aparādha (offences). Besides
these, described in Viśvanātha Cakravartī Ṭhākura’s
Mādhurya­kādambinī, are utsāha­mayī (false confidence),
ghana­taralā (sporadic endeavour), vyūḍha­vikalpā
(indecision), viṣaya­saṅgarā (combat with the senses),
niyamākṣamā (inability to uphold vows) and taraṅga­
raṅgiṇī (delighting in the material facilities produced by
devotion).
Then there are four types of aparādha: duṣkṛtottha
(arising from previous sins), sukṛtottha (arising from
previous piety), aparādhottha (arising from offences in
chanting) and bhaktyuttha (arising from imperfect service).
When all of these are eradicated, then our real selves, the
ātmā, will reflect in the mirror of the mind; but for now our
vision is distorted. We consider the pain and happiness of
the material body to be our own, and our worldly relations
and worldly loss and gain to be related to our very selves.
Bhava­mahā­dāvāgni­nirvāpaṇaṁ: this is the forest fire of
material existence in which we are time and again taking
birth.
When the mirror of the mind is purified, then this
great fire will be extinguished and we will progress along
the path of sādhana for uttama­bhakti, that devotion which
is free from any tendencies towards karma or jṣāna. That
devotion will be kleśa­ghnī, that which burns away so many
types of difficulties. It will not happen all at once, but
gradually. First there is śraddhā, then niṣṭhā, and then we
will move towards ruci and āsakti when our anarthas will
have been mostly eradicated. However, those anarthas
may still exist in root form. One may shave his head, but
has even one hair completely disappeared? Its roots are

12
still there, and hair will again appear after a couple of days.
In the same way, when we have reached the stage of
āsakti, only the roots of anarthas will remain; externally
they will not be visible. If a favourable environment is given
to them — that is, if we keep bad company or offend a
Vaiṣṇava — then they will reappear. But upon reaching the
stage of bhāva, they will be finished forever.
Then there is śubhadā, which is of many varieties.
In the worldly sense, śubha means having wealth, good
progeny, position, fame and knowledge, and keeping the
body healthy so that the effects of old age will not come
prematurely. But what is real śubha? Having ruci for the
name and līlā­kathā of Bhagavān and for the limbs of
bhagavad­bhajana­sādhana. Having eagerness for these
things is śubha, and that śubha is the lotus flower
described by the words śreyaḥ­kairava­candrikā­
vitaraṇam. If the rays of the moon fall upon it, it will bloom
purely and without blemishes. How will such pure bhakti
arise in the heart? The śakti of harināma is like the rays of
the moon which make the lotus of the heart gradually
bloom, taking it through the stages of niṣṭhā, ruci, āsakti
and bhāva. When it fully blossoms, that is the stage of
prema. But for the śakti of harināma to act in this way, our
interest must be drawn away from material life. In the same
way as two swords will not remain together in one
scabbard, māyā and bhakti will not remain together in
one’s heart.
Vidyā­vadhū­jīvanam: nāma­saṅkīrtana is the very
life of vidyā­vadhū. Vidyā is that by which we can know
jīva­tattva, māyā­tattva, and ultimately Kṛṣṇa; it does not
mean knowledge of mundane science or how to make
money. Real vidyā is bhakti and ultimately assumes the
form of the vadhū, or consort, of Kṛṣṇa. First there is
sādhana­bhakti, then bhāva­bhakti, and finally prema­
bhakti. After entering prema­bhakti, one’s devotion
develops through the stages of sneha, māna, praṇaya,
rāga, anurāga, bhāva and finally mahābhāva. The
13
embodiment of mahābhāva is Śrīmatī Rādhikā, who is the
vadhū, or consort, of Kṛṣṇa. Over and above the sandhinī­
śakti, the saṁvit­ and hlādinī­śaktis fully manifest as rādhā­
bhāva. This is vidyā­vadhū, and if even one ray of this
transcendental potency enters into our hearts, it is called
bhāva.
Ānandāmbudhi­vardhanaṁ prati­padam: if we are
chanting harināma with this bhāva, then with every step we
will experience increasing ānanda, divine joy. In the mahā­
mantra, there is kṛṣṇa­nāma and also Hare, which means
She who attracts Kṛṣṇa away to the kuñja, Śrīmatī
Rādhikā. This bhāva is so deep that it has no end, and this
is the nāma, so saturated with rasa, that Caitanya
Mahāprabhu brought to this world. When we chant the
mahā­mantra with this bhāva, then every step will
submerge us deeper into the ocean of divine bliss.
Pūrṇāmṛtāsvādanam — what is pūrṇāmṛta, the complete
nectar? Prema, and one will perpetually relish it. Absorbed
in chanting the name in this way, our ācāryas such as
Jayadeva Gosvāmī, Sanātana Gosvāmī and Bhaktivinoda
Ṭhākura could envision divine pastimes and compose such
nectarean literatures. And sarvātma­snapanam — one will
never desire to resurface from that ocean of nectar where
there is not even a trace of māyā, meaning that they have
entered into svarūpa­siddhi. This is the explanation of the
first verse of Mahāprabhu’s Śikṣāṣṭaka given by Śrīla
Bhaktisiddhānta Sarasvatī Prabhupāda, whose return to
Śrī Rādhā­Kṛṣṇa’s eternal pastimes we are
commemorating on this day.

In his poem Vaiṣṇava ke?, Śrīla Bhaktisiddhānta

Sarasvatī Prabhupāda states:
kīrtana prabhāve smaraṇa haibe
sei kāle nirjana bhajana sambhava
Smaraṇa, remembrance, will come as a result of
performing kīrtana, and at that time bhajana in
seclusion becomes possible.

14
 Śrīla Bhakti­mayukha
Bhāgavata Gosvāmī Mahārāja
[January 08, 2024 was
the disappearance day of Śrīla
Bhakti­mayukha Bhāgavata
Gosvāmī Mahārāja in
Vṛndāvana, India. The following
is the bhāva­anuvāda of the
kathā given by Śrīla Bhakti­
vijñāna Bhāratī Gosvāmī
Mahārāja for the same tithi, on
Nitya­līlā­praviṣṭa oṁ December 19, 2014 and
viṣṇupāda aṣṭottara­śata December 25, 2016. Editors’
Śrī Śrīmad
Bhakti­mayukha
input: Additional text has been
Bhāgavata Gosvāmī included in square brackets to
Mahārāja facilitate the flow of content.]
Today is a special tithī. It
is the disappearance day of
Śrīla Bhakti­mayukha
Bhāgavata Gosvāmī Mahārāja.
His name was Rūpa­vilāsa dāsa
prior to taking sannyāsa from
Śrīla Bhakti­bhūdeva Śrautī
Gosvāmī Mahārāja.
Nitya­līlā­praviṣṭa oṁ
viṣṇupāda aṣṭottara­śata
His Literary Contribution
Śrī Śrīmad Bhakti­vijñāna After joining the maṭha,
Bhāratī Gosvāmī Mahārāja Śrī Rūpa­vilāsa dāsa served in
the editorial department.

He edited and published Śrīla Prabhupāda’s

‘Upadeśāmṛta — Questions and Answers’ in two
volumes, after the disappearance of Śrīla Prabhupāda.
One will get answers to all their [bhakti­related]
questions if they read this book. He published Śrīla
Viśvanātha Cakravartī Ṭhākura’s commentary on Śrīla
Narottama Dāsa Ṭhākura’s Prārthanā and Śrī Prema­
bhakti Candrikā. He also published Mantrārtha­dipikā

15
(elucidation of the mantras), Śrī Caitanya­caritāmṛta,
Vedānta­sūtra, Guru­sevā and many other books. He also
wrote many series of articles for our ‘Caitanya­vāṇī.’

Niṣṭhā In Śrīla Prabhupāda

During the manifest presence of Śrīla Prabhupāda,
if any family members of the brahmacarīs would come to
the maṭha to take them back home, they would be directed
to Śrī Rūpa­vilāsa dāsa, who would convincingly make
them understand [that it was beneficial for their sons to
stay in the maṭha]. When his own family members came to
take him, the others said, “If Prabhupāda says, then he can
go back.” At that time, he said, “I will accept Prabhupāda’s
decision, but I cannot accept any verdict that keeps me
away from his service.” This was his specialty. I found his
stance extremely remarkable.
Later, [when he established his own maṭha] Śrīla
Bhakti­mayukha Bhāgavata Gosvāmī Mahārāja, would
also unfailingly send some donation for the service of Śrīla
Prabhupāda at his birth place, Śrī Caitanya Gauḍīya Maṭha
in Purī. Such was his niṣṭhā in Śrīla Prabhupāda’s service.

Impeccable Ācāra Dissipates

Misunderstanding In Ekacakrā
In Ekacakrā, the birthplace of Nityānanda Prabhu,
there was a propaganda that the Gauḍīya Maṭha was
averse to the worship of Śrī Nityānanda Prabhu and hence
acts against siddhānta (established scriptural tenets). But
when Śrīla Bhāgavata Mahārāja, a brāhmaṇa by birth from
Ekacakrā itself, visited the temple, he paid śāṣṭāṅga­
praṇāmas (prostrated obeisances) to the Deity after
removing his upper cloth and glorifying Nityānanda Prabhu
by saying His praṇāma­mantra. The pujārī was baffled
seeing this [affectionate and reverential mood]. He
considered, “Even those who worship Śrī Nityānanda here,
don’t pay obeisances like this! How can it be said that the
Gauḍīya Maṭha does not regard Nityānanda Prabhu?”
Śrīla Bhāgavata Mahārāja also established a maṭha close

16
to Ekacakrā. Gradually, this misconception was dissipated
by the impeccable precept (ācāra) of Śrīla Bhāgavata
Mahārāja and other disciples of Śrīla Prabhupāda.

A Service Opportunity
I got the opportunity to serve Śrīla Bhāgavata
Mahārāja only on one occasion. He stayed at our maṭha on
his visit to Māyāpura in his advanced age. He went to
Yoga­pīṭha, Śrī Caitanya Maṭha, etc for darśana. Śrīla
Bhakti­kusuma Śramaṇa Gosvāmī Mahārāja was working
in the patrikā department in Śrī Caitanya Gauḍīya Maṭha,
so Śrīla Bhāgavata Mahārāja honoured prasādam with
him. It was his niyama to taste everything that was offered.
We had also prepared one variety of rice from Assam for
him, which was very delectable and of excellent quality. He
praised it very much and asked, “Where did you get this
from? I have never tasted rice like this before!”
On his visit to Vṛndāvana, he had stayed in our
maṭha, going for darśanas from there everyday.
The appearance and disappearance days of
Vaiṣṇavas are both equally important.
Even simply remembering a Vaiṣṇava’s name
constitutes serving him. And this becomes the cause of our
auspiciousness. That is why it is an offense not to glorify
them on their tithīs. If you do not know anything about
them, then even by taking their name, all auspiciousness is
achieved.
Śrīla Prabhupāda had a transcendental rule that when anyone
offered him praṇāma, he offered his greetings back by folding
his hands and saying, dāso ‘smi: ”I am your servant.” Seeing
such humble behaviour on the part of his Gurudeva, Śrī
Vinodabihārī Brahmacārī always hid while offering him his
praṇāma. Śrīla Prabhupāda had another transcendental
practice: he always addressed his disciples and others using
the honorific ‘āp’ (you). But because he was so satisfied with
Śrī Vinodabihārī’s intimate service he would use ‘tū’, ‘tuī’ (the
most informal way of saying ‘you’) and other loving words to
address him. Very few amongst Prabhupāda’s disciples
received such good fortune.

17
 The Nectarean Instructions
of Śrīla Prabhupāda
Question 1—Is kīrtana the best limb of
devotional service?
Answer—Among all the limbs of devotional service
(bhakti), kṛṣṇa­saṅkīrtana is the most prominent and
essential limb. One receives the qualification to advance in
the life of paramārtha (devotional service) through śrī­
kṛṣṇa­saṅkīrtana. The holy name of Śrī Kṛṣṇa (śrī­kṛṣṇa­
nāma) is all­powerful. It has the ability to fulfill all desires
and bestow the ultimate result of love for Kṛṣṇa (kṛṣṇa­
prema).
Through kṛṣṇa­nāma, we will develop detachment
from all mundane activities, and all material thoughts and
conceptions will go away. If kṛṣṇa­nāma arises on our
tongue by good fortune, only then can we give up our
duties in the material world including service to society
(samāja­sevā), service to nation (deśa­sevā), and service
to mother and father (mātā­pitā­sevā), and exclusively
serve Bhagavān, the Supreme Personality of Godhead.
Only then will our desire to enjoy sense gratification go
away. Only by kṛṣṇa­nāma are all obstacles and
impediments on the path of devotional service easily
removed. This kṛṣṇa­nāma is not only the sādhana
(practice of devotional service), but also the sādhya
(ultimate fruit of devotional service). One must utter kṛṣṇa­
nāma repeatedly with faith (śraddhā) under the guidance
of a spiritual master. All auspiciousness arises by śrī­kṛṣṇa­
nāma. Therefore, the welfare of the living entities is
attained by śrī­kṛṣṇa­nāma, which is endowed with
extraordinary power. Only kṛṣṇa­nāma can drown us in the
ocean of eternal bliss. This nāma is the shelter of all
transcendental mellows (rasas).
Śrī Gaura­sundara is the most worshipable object.
He is worshipable even for all the worshipable
personalities in the world. While Śrī Caitanya Mahāprabhu
is Kṛṣṇa Himself, by following bhāgavata­dharma
18
(behavior of a devotee) He showed the residents of the
world that śrī­kṛṣna­saṅkīrtana is the epitome of
bhāgavata­dharma. Kṛṣṇa­saṅkīrtana, the congregational
chanting of the holy name of Lord Kṛṣṇa, is the mahā­
dhyāna (best meditation), mahā­yajña (best sacrifice), and
mahā­arcana (best Deity worship). Meditation on Kṛṣṇa
(kṛṣṇa­dhyāna), sacrifice for Kṛṣṇa (kṛṣṇa­yajña), and
worship of the Deity of Kṛṣṇa are incomplete without kṛṣṇa­
saṅkīrtana; perfection in these activities and their ultimate
result are achieved only when kṛṣṇa­saṅkīrtana is included.

Question 2—What is the duty of householders?

Answer: If we always keep endeavoring for bodily
comforts, then we will certainly become gṛha­vratī (one
who has taken a vow to execute family duties; one who
has decided to live in a comfortable home although it is
actually miserable). We will receive auspiciousness and
welfare by always endeavoring for the service of Śrī Kṛṣṇa
alone. Householder devotees must always remain
engaged in assisting and serving those who are completely
and continually engaged in the devotional service of Lord
Kṛṣṇa, having forsaken wife, sons, home, family, friends,
and relatives.
Only then will householders achieve
auspiciousness, and their attachment to saṁsāra (family
life and the conditioned state of existence) can be
somewhat reduced. Householders undertake
unfathomable, hard efforts for their wife, sons, and
daughters. Similarly, pāramārthika­gṛhasthas or gṛhastha­
vaiṣṇavas (devotee householders who are endeavoring for
the ultimate goal of life—kṛṣṇa­prema, love of Godhead)
should also toil hard, but for the service of Bhagavān. If
wife, sons, and other members of the family engage in
devotional service (bhajana), then they should be
maintained and nourished nicely. Otherwise, it is not
correct to maintain a snake by feeding milk to it. Knowing
their association to be adverse and obstructive to
devotional service, one should separate from them.

19
 As soon as we consider ourselves to be the Lord or
an enjoyer and try to establish lordship over others, we
become subjugated by māyā (the illusory potency) and
prakṛti (material nature). In the present time, the only
auspicious duty for all of us who are afflicted by distress is
to give up attachment to worldly life and enter the world of
Kṛṣṇa. We can be delivered from material existence only
when we take shelter without duplicity at the lotus feet of
Śrī Gurudeva; there is no other way. One is delivered from
material existence by the mercy of Guru (spiritual master).
Can Guru be a nondevotee (abhakta); have desires other
than to render devotional service (anya­abhilāṣī); be a
fruitive worker (karmī); be duplicitous; be an atheistic
monist (nāstika­māyāvādī); or be a mystic (yogī)? If one
does not have firm devotion for Parama­puruṣa Bhagavān,
can one become a sad­guru (bona fide spiritual master)?
It is not true that only persons in the renounced
order of life should render service to the spiritual master;
both householders and persons in the renounced order
should perform guru­sevā (service to the spiritual master.)
The hari­kathā (narrations of the pastimes of Lord Hari)
emanating from the lotus mouth of the spiritual master
removes the darkness of ignorance upon reaching the ears
of those who are inclined to render service. Then one’s
eyes become pure, and one can easily have darśana
(vision) of Kṛṣṇa.
The only reason for our complete downfall is our
desire to become the Lord or an enjoyer. If we choose the
path of preya­patha (worldly desire), staying busy in
worldly activities, then we will certainly burn in the fire of
three kinds of afflictions: ādhi­daivika, ādhi­bhautika, and
ādhyātmika­kleśas. One should not listen to the advice of
one’s uncontrolled mind or that of whimsical mental
speculators (mano­dharmī people). Rather, one should
diligently follow the advice of sincere persons who are
always engaged in loving devotional service to Bhagavān
Śrī Kṛṣṇa.

20
 Question 3—What is service?
Answer—Service is not a function or activity of the
body or mind. Service is the function and activity of the
soul. Service is not done with the profiteering mentality of
a greedy merchant. Service rendered to Lord Kṛṣṇa with
the desire to bestow happiness on Him is indeed kṛṣṇa­
sevā. Such service does not have even a tinge of desire
for one’s personal happiness. Service is the continuous,
causeless, unimpeded function of the soul. It is impossible
to understand the Vedānta without rendering faithful
service to Śrī Gurudeva. Only a devotee of Bhagavān can
become a spiritual master; this is not a light or joking
matter. In Śrī Bhagavad­gītā, Bhagavān Himself says, “I
render service to a person as per the service he renders to
Me.” In kāntā­rasa or madhura­rasa (conjugal mellow),
one renders service to Śrī Kṛṣṇa with all of one’s limbs;
thus, Śrī Kṛṣṇa considers Himself to be indebted.
Therefore, only in kāntā­rasa or madhura­rasa is surrender
(śaraṇāgati) complete and service (sevā) perfected.

Question 4—How can we increase our

devotion?
Answer—As one renders service, the inclination to
serve awakens more and more. If there is no desire to
serve the spiritual master, there is no question of increase
in service attitude. If our heart or mind (citta­vṛtti) is
attached to the lotus feet of the spiritual master (guru),
then wherever we may be, our desire to render service will
increase. Otherwise, only the propensity to engage in
worldly activities will increase. All kinds of inconveniences
will be removed by always rendering service to Bhagavān.
However, if we give up the service of Bhagavān and apply
our service in material or worldly affairs (saṁsāra), in the
illusory potency (māyā), and in collecting objects for our
sense gratification, then certainly we will be restless and
anxious. One’s devotion (bhakti) cannot increase without
associating with devotees and serving them.
We have taken shelter at the lotus feet of the

21
spiritual master (guru) and Śrī Kṛṣṇa; however, we do not
have even a tinge of taste for rendering service. If we do
not take shelter of the path of devotional service (bhakti­
mārga); do not engage in devotional service; do not render
service in various ways to the spiritual master and Śrī
Kṛṣṇa, then how can we hope for our welfare or well­
being?
First, we will have to take shelter at the lotus feet of
Śrī Gurudeva. In other words, we will have to become
‘smaller’—this is the meaning of the word 'shelter' (āśraya).
It is the duty of a sheltered person (āśrita) to render service
to his worshipable object. Are we doing this? We will have
to offer all our possessions to the lotus feet of the spiritual
master (guru­pādma­padma); then, we will obtain
Bhagavān, who is absolute reality (pūrṇa­vastu). It is a
great misfortune that we do not do so; we are unwilling to
give up even a little bit, and yet we claim to need mercy
and Bhagavān. Bhagavān is the indwelling Supersoul
residing in everyone’s heart; we cannot cheat or deceive
Him. When the inclination for rendering service to the
spiritual master (guru­sevā) does not awaken, how can the
inclination to render service to Kṛṣṇa (kṛṣṇa­sevā)
increase? If, despite turning to the lotus feet of the spiritual
master, our desire to associate with women (strī­saṅga)
and attraction to worldly life are increasing, it means that
we are not progressing; rather, we are falling down. If one
sincerely takes shelter at the lotus feet of the spiritual
master and renders service unto him, then he will certainly
obtain the service of Lord Kṛṣṇa, obtain divine knowledge
about Kṛṣṇa, and receive the bliss of rendering service
(sevānanda) due to his service attitude (sevā­vṛtti).
We should do only those activities by which the
inclination for sense gratification and worldly attachment is
reduced. In this way, one’s false ego of being the doer or
enjoyer goes far away. In that situation, we can experience
that the entire world is meant for the enjoyment of Śrī
Kṛṣṇa. The inclination to render service to Bhagavān
increases only when the false ego of ‘I am the doer’ and ‘I

22
am the enjoyer’ has gone far away. As long as one’s
desire to enjoy worldly life is strong and one remains very
busy in worldly life, the inclination to serve Bhagavān
cannot awaken. When eagerness for serving Bhagavān
awakens, one considers himself to be a son of the
spiritual master. Consequently, one’s relationship with
worldly mother, father, friends, and relatives is ended.
Only then does one attain auspiciousness; in other words,
he can truly reside in a monastery (maṭha).

Question 5—Can one not render service to

Bhagavān by one’s own effort?
Answer—If Bhagavān shows mercy to anyone,
then only can he render service to Bhagavān. Otherwise,
no one has the power to render such service within this
material world which is full of disturbance (kolāhala). Hari­
sevā (service to Lord Hari) is not some sort of sport or
spectacle.
One who is captivated by women, high status of
birth, opulence, scholarship, and beauty can never render
service to Lord Hari. Such service is possible only when
we become free from desiring these things for ourself, and
offer them in service to Gopī­jana­vallabha (Śrī Kṛṣṇa who
is the beloved of the gopīs). The conclusion is that as long
as one possesses the false ego of having taken birth in a
prestigious family or aristocratic lineage, the false ego of
mundane scholarship, the false ego of beauty, or the false
ego of wealth, one is unfit to render service to Bhagavān.
Under the control of false pride (mada), the living
entity considers himself to be the enjoyer of the material
world. He wants to be the Lord Himself and not a servant
(dāsa); this is the state of being a nondevotee of Kṛṣṇa
(avaiṣṇavatā). The relationship between the worshipable
Lord, the object of service (sevya), and His servant
(sevaka) is devotion (bhakti) or service (sevā). How is it
possible for one to engage in loving service to the Lord or
in devotional activities if one has the false ego of being the
recipient of service? Service is rendered by a servant, not

23
by the worshipable Lord.
Fruitive workers (karmīs) or nondevotees
(abhaktas) believe that they are the doer (kartā), and that
they may engage in the spiritual practices of hearing
(śravaṇa), chanting (kīrtana), seeing (darśana), and
remembering (smaraṇa). Only when one gives up the false
ego of being the doer and applies all of one’s activities in
the service of Bhagavān will all types of distress go away,
and one can obtain the bliss of rendering service to
Bhagavān.
If we consider ourselves to be a servant of
Bhagavān, then we should engage in the service of
Bhagavān for twenty­four hours a day. We should depend
entirely upon Bhagavān. The only solution to all of our
problems is to completely accept the arrangements
(vidhāna) of Bhagavān, and to interpret and tolerate all
adversities as His mercy.
In material existence, we render service in four
types of relationships: husband—wife, parent—child, friend
—friend, and master—servant. We have forgotten our
eternal nature (svarūpa); forgotten that the living entity is
by nature a servant of Kṛṣṇa. As a result of this
forgetfulness, we have been bound in this material world
by these four types of impermanent relationships. In this
material world, we like everything in the beginning, but in
the end everything becomes frustrating or distressful.
Mādhava hāya pariṇāma nirāśā—“O Mādhava, in the end I
only got disappointment.” However, when we establish one
of these relationships with Bhagavān, we definitely
achieve auspiciousness, and only then can we render true
service to Him. Persons in this material world can reach
Vaikuṇṭha if they practice to serve Bhagavān in any one of
these four relationships. However, if one in the material
world desires to receive service from others, one remains
bound in that world of transmigration, or repeated birth and
death (saṁsāra). Thus, one must burn in the fire of the
threefold miseries: ādhyātmika (miseries arising from the
body and mind), ādhidaivika (miseries arising from other

24
living beings), and ādhibhautika (miseries arising from
Nature).
We should always remember that we are not Kṛṣṇa;
we are not the Lord. Rather, we are servants of Kṛṣṇa.
Kṛṣṇa alone is our eternal sevya (worshipable Lord and
object of service). We are eternal servants of Kṛṣṇa;
forgetting this and acting against His service, we were put
in saṁsāra­daśā (the state of material bondage). In this
way, our suffering knows no bounds. Material existence is
the gateway to hell (naraka); there is only sense objects
(bhoga) and sense gratification (indriya­tarpaṇa). One falls
into this saṁsāra­daśā only due to forgetfulness of Kṛṣṇa.
Therefore, the scriptures say:
cāri varṇāśramī yadi kṛṣṇa nāhi bhaje
svadharma karileo se raurave paḍi maje
Meaning: Brāhmaṇa, kṣatriya, vaiśya, and śūdra are
the four varṇas (divisions of society according to social
orders), and brahmacārī, gṛhastha, vānaprastha, and
sannyāsa are the four āśramas (divisions of society
according to spiritual orders). This system is known as
varṇāśrama­dharma, the divine arrangement for gradually
increasing human spiritual understanding. However, if one
properly follows varṇāśrama­dharma but does not worship
Kṛṣṇa, despite following sva­dharma (duties enjoined in the
scriptures) one will eventually fall to the hell named
Raurava.

Question 6—How should we view material

existence (saṁsāra)?
Answer—We should see this material existence
and all its objects to be instruments meant for the service
of Kṛṣṇa. All objects in this world are ingredients for kṛṣṇa­
sevā (service of Lord Kṛṣṇa). By the mercy of the spiritual
master and Kṛṣṇa, we can be saved from dvitīya­
abhiniveśa (attachment to objects other than those needed
for the service of Lord Kṛṣṇa), and we will see that the
whole world consists of Kṛṣṇa (kṛṣṇa­maya)—it is His
opulence and the object of His service. The same day we

25
have this realization, we will have darśana of Goloka in this
material world. We should see all females as living entities
meant for the enjoyment (bhogyā) of Śrī Kṛṣṇa, and as His
beloved consorts (kāntā or preyasī). We should not
cultivate any attitude of sense gratification towards them.
They are meant to be enjoyed by Śrī Kṛṣṇa, not the living
entity (jīva). We should not see our mother and father in
any way other than as the mother and father of Kṛṣṇa. We
should not regard our son as our own servant, but as a
servant of Bāla­gopāla (little cowherd boy Kṛṣṇa). Only
then will we stop seeing the material world, and we will
receive the darśana (vision) of Goloka within the svarūpa
(form) of this material world.

Question 7—Is there necessity of direct

association with, and service to, Śrī Gurudeva?
Answer—Certainly. One should have a direct
relationship with Śrī Gurudeva. Those who do not want to
render service to the spiritual master become cheated.
Direct communication with guru is the first step on the path
of divine service. Guru is to be served by every entity. If
guru is not served, no one can really be served. I must not
hear anything until I am authorized to hear by my divine
master, Sri Gurudeva.

Question 8—Are we servants of the lotus feet of

the spiritual master, who is foremost among the
followers of Śrī Rūpa Gosvāmī?
Answer—Yes. The devotees who have taken
shelter of the conjugal mellow (madhura­rasa) of Śrī
Caitanyadeva take pride in regarding themselves as
servants of the follower of Śrī Rūpa Gosvāmī (śrī­
rūpānuga­dāsa), or as servants of the lotus feet of the
spiritual master, who is foremost among the followers of Śrī
Rūpa Gosvāmī.

Question 9—What is the highest and most

auspicious form of benevolence?

26
 Answer—“May your mind and intelligence be fixed
at the lotus feet of Śrī Kṛṣṇa”—only such a blessing or
good wish is auspicious for the world. To engage the
intelligence of living entities who are averse to Lord Kṛṣṇa
in His service is the greatest benediction. To bestow
devotion to Kṛṣṇa to everyone is the best charity. The heart
of devotees always remains eager to benefit others in this
way. The best knowledge is to know Bhagavān.
Mahāprabhu Himself inquired from Rāmānandajī during
their conversation.
kauna vidyā vidyā­madhye sāra
rāya kahe—kṛṣṇa­bhakti binā vidyā nāhi āra
Meaning: Prabhu inquired, “Among all the branches
of knowledge, which branch is best?”
Rāya Rāmānanda replied, “Kṛṣṇa­bhakti
(transcendental devotional service to Kṛṣṇa) is the most
important.”
These days, Godless education (nirīśvara­śikṣa) is
being propagated everywhere, and the result is that the
residents of the world fail to attain their welfare now and in
the future. One can best benefit mankind by distributing the
mercy of Śrī Caitanya Mahāprabhu.

Question 10—Who has good fortune?

Answer—Destiny is of two types: good and bad.
Good fortune is when one endeavors only to perform hari­
bhajana and obtain hari­bhakti (devotion to Lord Hari) in
this lifetime. Such a person does not have to take another
material birth. If we take complete shelter at the lotus feet
of Śrī Caitanya Mahāprabhu, then we will certainly be
delivered and attain auspiciousness in this very birth. If
despite taking this path of well­being we take bad
association (asat­saṅga), then we can fall down. Therefore,
we should always avoid hankering for kanaka (gold),
kāminī (women), and pratiṣṭhā (name, fame, adoration,
and prestige). All kinds of materialistic anxieties vanish
when we repeatedly listen to topics about devotional
service (bhakti). The words of Śrī Caitanya Mahāprabhu

27
are so true and beautiful that no other teachings can
compare. Those who narrate the pastimes of Śrī Caitanya
Mahāprabhu that denounce the pursuit of mundane
religiosity (dharma), economic development (artha), sense
gratification (bhoga), and liberation (mokṣa) are indeed
munificent. We should carefully consider how intelligent,
thoughtful, and merciful the devotees of Śrī Caitanya
Mahāprabhu are. “I will control everyone; they must accept
my rule”—only the grace of Śrī Caitanya Mahāprabhu can
save us from such foolish thinking (dur­buddhi).

Question 11—Who should we give charity to?

Answer—If one desires to give charity or help
others, then that charity or help should be given only to the
spiritual master (guru) and the devotees of Lord Kṛṣṇa
(Vaiṣṇavas). We should trust and serve only those who
render service to Bhagavān twenty­four hours a day. One
should never trust or give charity to a person who does not
serve Bhagavān, but rather accepts service from others.

Question 12—What is the conception of pure

devotees?
Answer—The conception of pure devotees is that
all the objects in the world are not for their sense
enjoyment, but for the service of Bhagavān. All sentient
and insentient things are for the service of Śrī Kṛṣṇa only.
All our activities should tend to His unalloyed service.
Hṛṣīkeṇa hṛṣīkeśa sevanaṁ bhaktirucyate—serving Śrī
Kṛṣṇa, the Lord of all the senses, by one’s senses is known
as devotional service (bhakti). Our prayer should be that
He accept our worship. If we use bricks to construct our
own house, calamity will follow, but if we use the bricks to
construct a temple for Bhagavān, no calamity can befall us.
If a material object is used for the service of Bhagavān,
that is proper and beneficial; however, if it is used for
satisfying one’s own senses, that is degrading. All of the
material objects in the world have meaning only when they
are used in the service of Bhagavān. Every action of the

28
devotees is done to provide happiness to Hari, Guru
(spiritual master), and Vaiṣṇavas (devotees of Lord Kṛṣṇa).
Pure devotees do not do anything for themselves or for
their friends and relatives, but only for Bhagavān.

Question 13—Whom should we serve?

Answer—The spiritual master and Bhagavān are
both adhokṣaja­vastu (transcendental personalities who
are beyond material sense perception). Those who have a
relationship with the Absolute Person see the spiritual
master as a form of Īśvara (the Supreme Lord). The
spiritual master (guru) is servitor­Bhagavān or Āśraya­
Bhagavān (the Supreme Personality of Servitorship).
Therefore, the spiritual master is both a devotee and
Bhagavān. Guru is the complete potency (pūrṇa­śakti) and
Śrī Kṛṣṇa is the complete possessor of the potency (pūrṇa­
śaktimān). According to the scriptures, there is no
difference between the two. Guru always renders service
to Bhagavān. We should serve Śrī Gurudeva, who is a
devotee of Bhagavān and who serves Him all the time.
Along with serving the spiritual master, we should serve
Vaiṣṇavas who are dedicated to the spiritual master (guru­
niṣṭha Vaiṣṇavas). There is no benefit in serving an
ordinary living entity who is bound by the shackles of the
illusory potency of the Lord, and who may be imitating a
devotee. These days many hypocritical activities are going
on in the name of Vaiṣṇavism. Therefore, we should serve
only a bona fide spiritual master and genuine devotees of
Lord Kṛṣṇa (Vaiṣṇavas). If a devotee falls down and
becomes a non­devotee, we should not waste our time in
serving him. One should render service to the spiritual
master with firm faith and take shelter of his lotus feet. The
scriptures describe viśrambheṇa guroḥ sevā, which
means that we should serve the spiritual master with
intimacy, firm faith, and love. When one serves the spiritual
master and Vaiṣṇavas with affection, Śrī Kṛṣṇa will
certainly be pleased. One should not regard the spiritual
master as an ordinary human being. Sad­guru (bona fide

29
spiritual master) is free from defects; therefore, one should
not see defects in him.
Our time and facilities may be limited, so we should
engage in hari­bhajana (devotional service to Lord Hari) as
much as possible to attain our well­being.

Question 14—Does the pure saintly person

receive respect in this world?
Answer—In this world which is full of duplicity, only
duplicity receives respect. The pure saintly persons, who
do not delude the living entities or put them on the wrong
path, do not receive respect in this world. Serving imitation
saints, who delude people in the name of hari­kathā
(narrations of the pastimes of Lord Hari) and guide them to
the wrong path, has become the religion of modern
hypocritical society. That is, imitation saintly persons, who
are themselves indulging in sense objects and who are
teaching others about sense gratification, are greatly
respected. Unfortunate people do not offer respect to
genuine saintly persons who are detached from the sense
objects and who instruct people to serve Bhagavān by
giving up sense gratification. When pure saintly persons
attempt to warn people about imitation or pretend sādhus,
those deceitful imitators or pretenders accuse the real
saintly persons of hypocrisy and deception. Unfortunate
people believe the imitators and chastise the pure sādhus.
Māyā, the illusory potency, will not free the living entities
who are averse to God from their duplicity—she keeps
them away from pure saintly persons (śuddha­sādhus).

Question 15—If one does not receive guru­

darśana (vision of the spiritual master), will one also
not receive Bhagavān’s darśana?
Answer—No. Śrī Gurudeva is the cinmaya
(conscious or spiritual) temple. Bhagavān is present in that
temple. Bhagavān is actually subjugated by love.
Therefore, He resides in the hearts of the spiritual master
and the devotees who love Him. The scriptures say:

30
 śrutim apare smṛtim itare
bhāratam anye bhajantu bhava­bhītāḥ
aham iha nandaṁ vande
yasyālinde param brahma
(Caitanya­caritāmṛta Madhya 19­96)
Meaning: “In a world frightened by birth and death,
some people take shelter of the śrutis, some of the smṛtis,
and some of the Mahābhārata. But I pay my homage to Śrī
Nanda Mahārāja, in whose courtyard Parabrahma Śrī
Kṛṣṇa is playing as a child.”
Many people pretend to be very eager for the vision
of Bhagavān. However, they do not know that one meets
with Bhagavān through meeting with the spiritual master.
Devotional service (bhakti) does not even begin unless
one takes shelter at the lotus feet of the spiritual master.
Only the spiritual master can establish our
relationship with the lotus feet of Bhagavān. Śrī Kṛṣṇa
sends to this world His topmost servant or devotee
(Vaiṣṇava). In this way, one is introduced to the mercy of
Śrī Kṛṣṇa. Bhagavān has innumerable potencies. Among
them is karuṇā­śakti, by which He bestows mercy on the
living entities. Śrī Gurudeva is the incarnation of this mercy
potency. The spiritual master gives instructions about
serving the Deity (śrī vigraha) and the holy name of Lord
Kṛṣṇa (śrī nāma). If we render service to the spiritual
master while remaining aloof and distant due to a sense of
awe and reverence, such service will not be effective. We
have to serve the spiritual master with firm faith and love,
just as Śrīla Raghunātha Dāsa Gosvāmī served Śrī
Svarūpa Dāmodara.

Question 16—Is it a calamity if one forgets the

spiritual master?
Answer—Certainly. We shall certainly fall down
from the path of devotional service the very moment we
forget or become separated from the lotus feet of the
spiritual master, who constantly attracts us to his beautiful
feet. As soon as we become separated from the spiritual

31
master, many types of material desires shall devour us. It is
our misfortune that we avoid service to the spiritual master
for the sake of bodily comfort. If we do not always
remember the spiritual master, who protects us from
worldly matters and entanglements, we will certainly suffer
a calamity. We will think of ourselves as the spiritual
master, and have the misconception (dur­buddhi) that
others should worship us.

Question 17—Who sees faults in the Vaiṣṇavas?

Answer—One who is averse to Bhagavān and
whose senses are engaged in worldly topics sees defects
in Vaiṣṇavas. In Bhagavad­gītā, Bhagavān says that His
devotee never perishes or encounters inauspiciousness
—‘na me bhaktaḥ praṇaśyati’. Can anyone engaged
single­mindedly in the unalloyed devotional service of
Bhagavān encounter inauspiciousness? Our vision is
defective; therefore, we also see defects in Vaiṣṇavas. This
is why we do not obtain auspiciousness despite great
effort.

Question 18—Is Śrī Gurudeva present in all

objects?
Answer—Yes. Aśraya­jātīya guru­varga (the
spiritual masters who are the receptacle of love of
Godhead) is present in various forms to show mercy to us.
They are all manifestations of the initiating spiritual master
(dīkṣā­guru), who is the bestower of transcendental
knowledge (divya­jñāna). The bimba (form) of the jagad­
guru (spiritual master of the whole world) is being reflected
in various mirrors. In every object, my Śrī Gurudeva alone
is being reflected. Kṛṣṇa, the object of the devotee’s love
and affection (viṣaya­jātīya­vastu), is one half, and Śrī
Gurudeva, the abode of love (āśraya­jātīya­vastu), is the
other half. Complete, astonishing variety manifests only
when these two meet. Kṛṣṇa is the full embodiment of
viṣaya­jātīya pratīti, and Śrī Gurudeva is the full
embodiment of āśraya­jātīyapratīti. Śrī Gurudeva

32
constantly instructs about serving Bhagavān; he is
reflected in the hearts of all living entities, and he is
present in every object as the shelter of love.

Question 19—Who will protect us from

attachment to the material world?
Answer—Śrī Gurudeva, the beloved associate of
Śrī Caitanya Mahāprabhu, can save us from death in the
form of the material world. Who is the spiritual master? We
should consider this subject. Only the spiritual master is
engaged in the service of Bhagavān, who is complete and
is the object of worship of all spiritual masters. There are
many kinds of teachers; for example, those who teach
wrestling, swimming, other sports, or worldly education in
schools and colleges. However, no teacher among them
can save us from death; in other words, stop our
transmigration within this miserable world. They are unable
to save themselves, so how can they save anyone else?
Thus, the topic of such worldly teachers is not discussed
here. Śrīmad­Bhāgavatam states that a spiritual master is
not a true spiritual master; a parent is not a true parent; a
demigod is not a true demigod; and friends and relatives
are not true friends and relatives unless they can save us
from death—coming and going in the material world—by
instructing us about devotional service and protecting us
from absorption in the material world. Due to ignorance—in
other words, forgetting Bhagavān—we have to enter the
mouth of death. That is, we have to fall into the endless
cycle of birth and death. When we receive transcendental
knowledge, we are easily saved from death. Whatever
ordinary knowledge that we have acquired in this world will
be of no value if for some reason we become insane, if we
are paralyzed by a stroke, or if we die. Imitation spiritual
masters cannot save us from death, but can only facilitate
our sense gratification for some time. In other words, they
can only give us instructions by which we can obtain
temporary bodily happiness; they cannot save us from
death in the form of worldly attachment. Thus, they are all

33
cheaters.

Question 20—How should we attract Bhagavān?

Answer—Bhagavān Śrī Caitanya Mahāprabhu says
that in order to attract Bhagavān, we have to become even
more humble and tolerant (sunīca and dīna­hīna) than a
blade of grass. We will have to completely give up the false
ego of having mundane scholarship (vidyā), beauty (rūpa),
wealth, or power. Unless a person feels small and
insignificant, how can he bow down to someone else and
pray for help? In this world, we see that when a person is
unable to accomplish a task even after much effort, he
feels helpless and seeks help. When one offers prayers, it
means that his pride and false egoism has subsided.
Similarly, when Śrī Gaurasundara tells us to call out to
Bhagavān, the purport is that first we have to realize that
we are helpless and we cannot overcome the cycle of birth
and death by our own endeavors. Then, we can petition
Bhagavān for help. However, if someone calls out to
Bhagavān only for assistance in worldly matters, it means
that he has no love for Him; this is not humility, but duplicity
or selfishness. Such cries for help do not reach Bhagavān.
Bhagavān is supremely independent. He is completely
conscious and is the indwelling Supersoul of all living
entities. He is not dependent on anyone. Our cries will not
reach the supremely independent Bhagavān as long as we
are not truly non­duplicitous and humble.
One more thing is that even if we call out to
Bhagavān and become more meek and humble than a
blade of grass, if we do not have tolerance, then our call
will go in vain. If we show intolerance by falling victim to
greed for some object, this is against tṛṇādapi sunīca
(spiritual humility). If we have full faith that if Bhagavān is
pleased there can be no lack of anything, when we are
tempted by greed we will not exhibit intolerance by falling
in love with trivial things, and even if someone destroys our
earthly possessions, we will not be angry.
Many times we doubt the efficacy of calling out to

34
Bhagavān. The scriptures describe many other
alternatives, such as karma (fruitive action), jñāna
(speculative knowledge), and tapa (austerity). Therefore,
we have other choices. Such thinking arises only in the
absence of sahana­śīlatā (forbearance, tolerance,
patience). We need a guardian to protect us from such
wrong ideas. The spiritual master alone is such a capable
guardian. Śrī Narottama Ṭhākura says, āśraya laiyā bhaje,
tāre kṛṣṇa nāhi tyaje, āra saba mare akāraṇa—“Kṛṣṇa
never abandons those who engage in devotional service
and take shelter at the lotus feet of a spiritual master and
Vaiṣṇavas (devotees of Lord Kṛṣṇa).” Apart from such
fortunate persons, everyone else dies in vain; Kṛṣṇa does
not even look at them.

Question 21—Is there a special need for service

to a spiritual master (guru­sevā)?
Answer—One should first render service to a
spiritual master (Śrī Gurudeva). In this material world, one
requires a teacher to be successful in karma (fruitive
activities) and jñāna (speculative knowledge), and to fulfill
worldly aspirations. However, only insignificant results are
obtained through such worldly teachers. The bona fide
spiritual master (pāramārthika Śrī Gurudeva) does not give
such insignificant results; he bestows true welfare. The
moment we become disconnected from the mercy of a
āśraya­jātīya­bhagavān spiritual master (Śrī Gurudeva, the
Supreme Personality of Servitorship, who is the receptacle
of love for Lord Kṛṣṇa), many types of desires other than
for service to Bhagavān arise in our heart. If Vaiṣṇavas
who have deep faith in guru do not instruct us as to how to
take shelter of the lotus feet of a guru, and how to behave
with Śrī Gurudeva, then we will lose the jewel that has
come in our hands. Scholarship is considered glorious as
long as there are foolish persons in this world; similarly,
piety (pūṇya) is considered glorious as long as there are
sinful (pāpī) persons in this world.

35
 Question 22—Should our life be ideal?
Answer—Our life should be ideal. We should
remain careful that no one thinks badly of our character.
For those with weak faith, disaster is looming at every step
because they are not antar­darśī (deeply intuitive), and
they lack insight about the nature of true Vaiṣṇavas.. They
are only capable of considering the external or outward
behavior of others. They cannot determine if one really has
devotion in the heart. They try to distinguish devotees from
non­devotees only by their external practices. Therefore,
we must be careful that our behavior does not cause
others to lose the faith that they have developed from
associating with devotees.

Question 23—What disease do we have?

Answer—Our basic disease is abandoning
endeavors for Kṛṣṇa's service in order to collect things that
bring us temporary happiness or comfort. We like viṣaya­
rasa (mellow of sense enjoyment), but we do not like
serving Kṛṣṇa, who is the best of all viṣayas (objects for
sense enjoyment); this is our misfortune. A patient suffering
from the liver disease jaundice finds the taste of sweet
sugar­candy to be bitter. Similarly, being absorbed in sense
objects, we have no taste for kṛṣṇa­nāma, the chanting of
the holy names of Lord Kṛṣṇa, that are sweeter than
anything in this world, and no taste for kṛṣṇa­sevā, serving
Lord Kṛṣṇa. If poison gets into the body, even honey may
taste bitter.
Sugar­candy is the only medicine for jaundice. As
one eats sugar­candy, the disease slowly goes away and
one gradually starts to taste its sweetness. Similarly, if due
to anarthas (unwanted habits and thoughts) one has no
desire to chant the names of Lord Kṛṣṇa or serve Him, if
one nevertheless does so, then his indifference
(bahirmukhatā) will gradually go away and his attachment
to material existence will begin to diminish. As a result, he
begins to develop a taste for chanting the holy name of
Bhagavān and serving Him. At that time, the sweetness of

36
the holy name automatically reveals itself and engages him
in serving Bhagavān through the spiritual senses.

Question 24—What should a devotee do when

experiencing worldly discomfort or inconvenience?
Answer—All is Bhagavān’s will. Therefore, in the
event of inconvenience, one should tolerate it and wait for
the mercy of Bhagavān to manifest. Nṛsiṁha­deva always
helps His devotees in all kinds of sufferings. Therefore,
while rendering devotional service, we should not worry
about our maintenance (pālana) and protection (rakṣā). All
kinds of sufferings of the devotees are removed by
surrendering unto Bhagavān.

Question 25—Is Śrī Gurudeva completely free

from attachment?
Answer—Of course. My Gurudeva is completely
without attachment (nirapekṣa). He does not depend or
rely on anyone in this world; in other words, he does not
want anything from anyone. His only wish is that all people
worship Bhagavān without duplicity. He considers it the
highest compassion to engage someone in the service of
Kṛṣṇa, and he considers it the greatest violence to engage
someone in worldly activities or encourage someone
towards the path of sense gratification.

Question 26—Does one get a bona fide spiritual

master (sad­guru) by the mercy of Bhagavān?
Answer—Yes. If we have such good fortune that we
get the association of devotees of Bhagavān, then the
arrangement for sad­guru is made by Bhagavān Himself.
He makes us fearless through the spiritual master; He
eliminates all of our fear through the agency of guru. Those
devoid of such good fortune (bhāgya) have to face many
kinds of inconveniences. One gets a spiritual master
befitting one’s qualification (adhikāra) and good fortune.

Question 27—Does one attain auspiciousness

37
only after completely surrendering oneself (ātma­
samarpaṇa)?
Answer—Certainly. Śrī Gurudeva is fully aware of
my stupidity, incompleteness, materialistic thinking (asat­
vicāra­praṇālī), unsteady principles (asthira­siddhānta),
etc. That is why he makes appropriate arrangements
according to my disease. If one approaches him, there is
no need to approach or hear from anyone else; such is the
nature of a bona fide spiritual master. Bhagavān is the
embodiment of the topmost auspiciousness. He has
entrusted my welfare in the hands of sad­guru. If I
completely surrender to the lotus feet of such a spiritual
master, then he will bring complete auspiciousness to me.
However, if I show duplicity, then he will cheat me. He
says, “You have neither become my disciple nor accepted
my instruction (śāsana). Moreover, due to listening to
hypocrites, your ears are not fit to hear my words.
Therefore, you are cheated.” So, I must bow down and
respectfully accept the sincere arrangements he makes for
my well­being; this is the characteristic of surrender.

Question 28—Where are we experiencing

inconvenience (asuvidhā)?
Answer—I desire auspiciousness, but I mistake
inauspiciousness for auspiciousness. I call a doctor to get
rid of my disease, but when the doctor comes and tells me
to take this medicine and avoid certain foodstuffs, I tell him
that he should cater to my wishes. Is this taking proper
treatment from the doctor? Can my disease be overcome
with this type of attitude and behavior? Similarly, if I
approach guru, but do not listen to his words and act
according to my whims, then how can I achieve
auspiciousness? Thus, one who treats a patient according
to the patient’s wishes cannot be called a real physician. If
a doctor gives me medicine as I like, just to give
satisfaction to my mind, and then leaves after taking his
fee, instead of giving me the medicine that will actually
cure my ailment, I will only get momentary happiness and

38
my disease will not be eliminated.

Question 29—How can one attain devotion?

Answer—One can obtain devotion only with the
association of devotees and not by any other means. The
attainment of Lord Kṛṣṇa is the topmost auspiciousness for
the living entities. One can obtain that only with the
greatest fortune. When the desire to travel within the
universe (brahmāṇḍa) ends, the living entity becomes
fortunate. When ātma­dharma, the constitutional function
of the soul, is revealed by the mercy of the spiritual master,
the living entity obtains the seed of the creeper of devotion
(bhakti­latā­bīja). The guru’s grace and Kṛṣṇa's grace are
not different; they bestow their prasāda on one after being
fully pleased. Mahāprabhu has said:
brahmāṇḍa bhramite kona bhāgyavān jīva
guru­kṛṣṇa prasāde pāya bhakti­latā bīja
Bhakti (devotion) means to render service to the
Lord by becoming His servant. The purport of bhakti is to
bestow happiness on the Lord. Service rendered to the
Lord for one’s personal happiness cannot be regarded as
devotion.
One receives the seed of devotion from the spiritual
master. We will have to become a gardener and plant this
seed in the field of our heart, and then sprinkle it with the
water of hearing (śravaṇa) and chanting (kīrtana). To
become a gardener means to be situated in the following
thoughts: “I am a servant; service alone is my occupation.”
The seed of the creeper of devotion that is obtained from
the spiritual master is actually bestowed personally by
Kṛṣṇa, Who out of causeless mercy assumes the form of
the spiritual master. After receiving that seed, we should
engage only in service to Kṛṣṇa. If we fail to do so and
remain indifferent to His service, then many types of
obstacles will surround us. On the strength of Gurudeva’s
mercy, all obstacles in devotional service or bhajana will
certainly go away. We will feel peaceful only when
obstacles to devotional service are removed. One can

39
engage in aural reception or hearing from the mouth of the
spiritual master and sādhus (saintly persons). Performing
kīrtana as per the instructions of the guru and devotees of
Lord Kṛṣṇa (Vaiṣṇavas) also falls under the category of
śravaṇa. If we separate ourselves from the lotus feet of Śrī
Gurudeva for even a moment, then a mountain of
calamities will fall on our head. Hearing and chanting is the
water. A devotee under the shelter of a guru is receiving
that water. Our only duty is to always serve our guru with
viśrambha (intimacy); that is, with intense dedication and
affection. We must associate with our spiritual master and
Vaiṣṇavas. We must carefully nourish and protect our
creeper of devotion. We should render service to
Bhagavān nicely. If we follow these instructions, then we
will never face a calamity. Otherwise, difficulties will
definitely come our way.

Question 30—Are we alive or dead?

Answer—The living entity (jīva) is a servant of
Bhagavān, and serving Him is his religion. Devotional
service (sevā) alone is the natural function of the sentient
being. [Devotional service (sevā) alone keeps us in the
living state.] Therefore, we are truly alive only if we are
serving Bhagavān. A person who is devoid of such service
is actually dead. One has no duty other than serving Kṛṣṇa
and devotees. The jīva is a servant of the spiritual master
and Kṛṣṇa. It is not good conduct if one acts freely without
following the prescribed rules and regulations; in this case
one is alive in a material sense, but is spiritually dead
(jīvanmṛta). In other words, those who do not serve
Bhagavān appear to be alive, but they are actually dead. A
person who is on the path of sense enjoyment (pravṛtti­
mārga) and performing fruitive activities (karma­kāṇḍa) is
indeed dead. One who is averse to serving Bhagavān has
the propensity to engage in temporary activities, not
eternal activities. Without the service of Bhagavān, who is
the eternal, real Entity (vāstava­vastu), one is dead (mṛta­
avasthā). Those who remain subordinate to the illusory

40
potency of the Lord (māyā), instead of being subordinate
and obedient to Kṛṣṇa, are actually dead, although they
seem to be living. The constitutional function (dharma) of
the soul is not to be engrossed in the material body and
mind; this is the state of one who is dead or ignorant.
Devotional service is the only source of happiness;
everything else is a source of misery. Thus, both sense
gratifiers (bhogī) and dry renouncers (tyāgī) are spiritually
dead, unhappy and disturbed (aśānta). Only the materially­
desireless devotees are spiritually alive, happy, and
peaceful.

Question 31—Is it appropriate to see others as

equal to guru?
Answer—No. One should not disobey the spiritual
master or criticize the timeless, divine words of the ācāryas
(śrauta­vāṇī). Considering others to be as worshipable as
the guru leads to disrespecting him. The living entity
cannot attain auspiciousness without taking shelter of
Vrajendra­nandana, Who is advaya­jñāna (nondual reality).
My revered spiritual master, Śrī Gurudeva, is an ocean of
mercy. Only one drop of his mercy can drown me in an
ocean of joy.
What mercy does Gurudeva not bestow? Gurudeva
used to graciously say, “Come to me after renouncing
everything—scholarship (pāṇḍitya), purity (pavitratā), and
knowledge (abhijñatā). You do not need to go anywhere
else. I will bestow upon you all that you need, including
shelter, wisdom, talent, adequate sense restraint, and the
renounced order of life (sannyāsa). Just come to me. Don’t
pursue home, family, and scholarship, which ordinary
people regard as their goal of life (prayojana). You should
not consider these to be your goal of life (prayojana).”

Question 32—What do saintly persons do?

Answer—It is the topmost duty of a saintly person
(sādhu) to destroy the wicked intelligence of wicked
people. A sādhu is like one who stands near a pillar (yūpa­

41
kāṣṭha) where an animal sacrifice is being performed—with
sword in hand (the weapon of his wise words), he cuts
people’s material desires, which are compared to a she­
goat which is never satisfied. Sādhus never flatter anyone;
one who flatters others cannot be a saintly person. Sādhus
only bestow auspiciousness on others, and one who
flatters cannot bring auspiciousness to anyone; he is really
our enemy. Devotees of Lord Kṛṣṇa do not have the
tendency to accept bad association (asat­saṅga). In order
to bring auspiciousness to those who engage in harmful
materialistic association (asat­saṅgi­jana), Vaiṣṇavas cut
their materialistic inclination (pravṛtti) with the weapon of
their wise words, bringing them to sat­saṅga, association
of saintly persons. If we take shelter without duplicity of Śrī
Gurudeva's lotus feet, then in this very birth we will
definitely have an audience with Bhagavān.

Question 33—What object is śrī­vigraha, the

Deity?
Answer—Śrī­vigraha is the arcāvatāra, the Deity
form of Bhagavān.
pratimā naha tumi sākṣāt vrajendra­nandana
Having darśana (audience) of Lord Jagannātha, Śrī
Sacī­nandana Gaura­hari Himself said, “You are not a
Deity; You are Vrajendra­nandana Śyāma­sundara
Himself.” Thus, we should not consider the Deity to be like
an idol or statue of an ordinary person. For a conditioned
living entity (baddha­jīva) there is a difference between the
body (deha) and soul (dehī), but for the Deity of the
Supreme Personality of Godhead, there is no such
distinction. Śrī Vigraha, the transcendental Deity, is sat­cit­
ānanda­svarūpa, the embodiment of knowledge, bliss, and
eternity. He is a supremely merciful incarnation of
Bhagavān (bhagavad­avatāra).

Question 34—What is the best worship?

Answer—The service of Nandanandana in
madhura­rasa (conjugal­mellow) is the best among all

42
devotional practices (sādhanas) and also the best among
all goals of human life (sādhyas). Indeed, the worship of
Nandanandana is the acme of worship. The Vraja­devīs
(damsels of Vraja) did not accept Nanda­nandana, the son
of Nanda Mahārāja, as their beloved due to His opulence
(aiśvarya); no amount of opulence could attract them. Their
love for Kṛṣṇa is natural and spontaneous. They always
endeavor only for His happiness. Because of this great
causeless desire, they see Kṛṣṇa as their beloved (kānta).

Question 35—What is a natural way to control

the mind?
Answer—One can steady the mind only by the loud
singing of kṛṣṇa­nāma, the holy names of Lord Kṛṣṇa. By
engaging in karma (fruitive action), jñāna (speculative
knowledge), and yoga (mysticism), the mind may become
only momentarily steady, and afterwards it may be even
more restless.

Question 36—Is it appropriate for us to make

disciples?
Answer—We should not make disciples; we have to
become disciples. In other words, we have to continuously
remain engaged in the service of our spiritual master and
Kṛṣṇa, without interruption. The Vaiṣṇavas have darśana of
guru in all objects; that is, they regard all objects as meant
for the service of Bhagavān. When we develop the pride or
false ego that ‘we are Vaiṣṇavas,’ we cannot render
service to Viṣṇu and Vaiṣṇavas. Only one who thinks, “I do
not do anything and cannot do anything; whatever
Bhagavān makes me do, I do” can bring auspiciousness to
the living entities. Such a person is always engaged in the
service of Bhagavān and is devoid of the false ego of being
the doer, and he can turn a living entity towards Kṛṣṇa.
Such a person has the realization (anubhūti), “I personally
do not do anything; Bhagavān is making everything
happen. In reality, I am an instrument conducted by
Bhagavān.” Merely saying or thinking such words, while

43
keeping duplicity in the heart, will not do.

Question 37—If this is so, why did you make

many disciples?
Answer—Actually, up to now I have not made
anyone a disciple. Although some call them my disciples, I
consider them to be my guru­varga (spiritual masters).
To associate with others means to receive
something from them. Apart from what I have received
from my spiritual master, I do not accept anything from
anyone. Apart from the instructions of my Gurudeva, I do
not follow anyone else's instructions.
I do not accept anything from anyone for myself.
Auspiciousness is possible only when someone faithfully or
lovingly gives something for the service of Guru and Kṛṣṇa,
and then it is reverently used in such service. One can
enter the kingdom of devotional service (bhajana­rājya)
when one knows the secret of engaging every object in the
service of Bhagavān, instead of viewing it as an object of
one’s sense gratification.

Question 38—What is our greatest duty?

Answer—This human birth is fleeting and extremely
rare. Therefore, we should not waste time in atheism
(pāṣaṇḍatā), offenses (aparādha), or futile activities.
Leaving everything else aside, we should engage in hari­
bhajana (devotional service to Lord Hari). We received this
human birth after many lifetimes; it is the rarest type of
birth and the most difficult to attain. Although human birth is
temporary, it can bestow paramārtha, kṛṣṇa­prema, the
love of Lord Kṛṣṇa which is the ultimate goal of life. Before
the demise of their body, those who are intelligent and
clever give up other activities and use it for sādhana
(spiritual practice), and thus they attain the well­being of
their soul (ātma­kalyāṇa).
While answering questions from the 88,000 sages
headed by Śauaka Ṛṣi, Śrīla Sūta Gosvāmījī explained
that it is impossible to engage in devotional service to

44
Bhagavān without accepting a spiritual master, and that
Bhagavān cannot be obtained by any means other than
devotional service.
anyābhilāṣitā­śūnyaṁ jñāna­karmādy­anāvṛtam
ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā
During that conversation, there was a detailed
discussion on the following topics: (1) the necessity of
accepting a spiritual master; (2) the hierarchy of
manifestation of Bhagavān based on bhagavattā; (3) Śrī
Kṛṣṇa's killing of Kaṁsa; and (4) Śrī Kṛṣṇa's not returning
to Vraja.
If we want our personal welfare, we have to take
shelter at the lotus feet of sad­guru, a bona fide spiritual
master. Sad­guru does not speak words that stimulate
nondevotional taste. Our greatest, eternal duty is to
perform kṛṣṇa­bhajana, devotional service to Lord Kṛṣṇa.
Sad­guru only teaches this ultimate duty. Worldly people
say things that encourage our materialistic taste and bad
habits, and attract our minds to material activities.
However, sad­guru does not bring such inauspiciousness
to me; he really cares about my welfare and is pained to
see me sad. Śrī Gurudeva is para­duḥhka­duḥkhī (one
who experiences distress on seeing the distress of others),
and he is our supreme friend (parama­bandhu). Śrīmad­
Bhāgavata instructs us to surrender to the lotus feet of
such a liberated spiritual master. We should abandon
everything that belongs to us and take exclusive shelter at
the lotus feet of Gurudeva.

Question 39—Who is the real recipient of

service?
Answer—Kṛṣṇa alone is the object of service
(sevya); He alone is the Lord of all objects and the friend
(sakhā) of all. He is the only son of all mothers and fathers,
and the only husband (kānta) of all women. When Kṛṣṇa
reveals Himself to someone as the object of worship or
service (sevya­vastu), that person cannot render service to
anyone else.

45
 Kṛṣṇa is the cause of all causes; He is the cause of
Brahman, Paramātmā, and even other incarnations of
Viṣṇu.

Question 40—How does one get association

with saintly persons?
Answer—When we listen to the pastimes of Lord
Hari (hari­kathā) attentively—with one­pointed focus of mind
—we truly get the association of saintly persons (sādhu­
saṅga). Only when we hear hari­kathā from the holy mouth
of a saintly person can we understand the power (vīrya) of
Bhagavān, and the insignificance (durbalatā) of the
material world. While rendering devotional service as per
the instructions of saintly persons, we develop very strong
faith, attachment, and love for serving Bhagavān. Indeed,
the ultimate goal (carama­prayojana) of a living entity is to
attain love and affection (prīti) for Lord Kṛṣṇa while serving
Him.

Question 41—Does one experience obstacles in

śreya­patha, the path for one’s welfare and
auspiciousness?
Answer—Currently, when we see someone
pursuing material desires (preyaḥ­kāmī), it may seem that
he is not experiencing any particular type of distress. On
the other hand, those on the path of real self­welfare or
devotional service may be encountering many problems.
However, by deep consideration it becomes clear that if a
practitioner of devotional service (sādhaka) tolerates the
difficulties that he faces on the path of spiritual welfare
(ātma­kalyāṇa), then his ultimate well­being is certain. On
the contrary, people with worldly desires may appear
happy in the beginning, but in the end everything is very
painful.

Question 42—What is the difference between a

conscious being (cetana) and an inanimate object
(acetana)?

46
 Answer—A nonliving entity (acid­vastu) or material
object (jaḍa­vastu) lacks the ability to know or understand
(jñāna­śakti), to will or desire (icchā­śakti), and to feel or
experience (anubhava­śakti). [A non­living entity lacks the
abilities of knowing, willing, and feeling.] A material object
cannot give a conscious response, while a sentient being
can. [A material object cannot respond, but a sentient
being can.] Trees have a small degree of consciousness,
animals have a higher degree, and humans have a still
higher degree.

Question 43—Can an ordinary person tell us

about Vaikuṇṭha, the spiritual or transcendental world
(para­jagata)?
Answer—Only a person who comes from Vaikuṇṭha
can talk about Vaikuṇṭha; no one of this world can do so. A
living entity can know about Vaikuṇṭha only after having the
privilege of hearing narrations of Bhagavān's pastimes
from the lotus mouth of great personalities who have come
from that transcendental world. The things of that world
cannot be understood by the limited thinking of this world.
It is not appropriate to compare the things of this
phenomenal world (akṣaja), which can be measured by our
senses, with the things of the transcendental world
(adhokṣaja), which are beyond the measurement of our
senses. By good fortune, one may get the association of a
great personality who has come from Vaikuṇṭha.
kṛṣṇa yadi kṛpā kare kona bhāgyavāne
guru­antaryāmi­rūpe śikhāya āpane
(Caitanya­caritāmṛta)
Meaning: When Kṛṣṇa bestows mercy on some
fortunate living entity, He personally teaches that person in
the form of the indwelling Supersoul.

Question 44—Why do all people not understand

spiritual topics about the ultimate goal of human life?
Answer—Without good fortune, how can they
understand? For that, they must have good past

47
impressions. Only those who are fortunate surrender to the
lotus feet of a spiritual master and devotees of Lord Kṛṣṇa
(Vaiṣṇavas), and listen to narrations of His pastimes. They
are able to understand spiritual topics by the mercy of
Bhagavān. However, those who do not take sufficient care
to study a subject cannot understand its essence. Those
who reach a hasty conclusion about ascertaining the
absolute truth are unable to understand it. Such persons
cannot spare even a little time to study comprehensive
knowledge (pūrṇa­jñāna) or the truth about the Supreme
Lord (bhagavat­tattva). We have grown up in a society
which is so materialistic that we cannot spare even a
moment to investigate what is eternal (nitya), or what is
spiritual life (paramārtha). In other words, since childhood
we grew up in a society in which materialism is so
prevalent that we cannot spare a moment to discuss
eternal or spiritual life. Our twenty­four hours in a day are
spent in work or various mundane activities. We do not try
to understand who we really are. The scriptures tell us that
every moment of human life should be spent in discussing
and contemplating spiritual topics. A wise man does not
spend his invaluable life trying to satisfy his material
senses.
All living entities should think about their well­being;
in this way we should be selfish (svārtha­para). However,
most people only remain engaged in worldly activities.
They spend their childhood playing sports and games, their
youth executing occupational duties pertaining to
household life, and their old­age protecting property and
trying to preserve the body. They remain completely
indifferent to spiritual life and love of Godhead, which is the
ultimate goal of life. This is very unfortunate. Some
materialistic people say there's no need to worry about
spiritual well­being (ātma­kalyāṇa) for the sake of present­
day gains (vartamāna­svārtha). However, not studying in
childhood leads to many difficulties in adulthood. (If one
does not complete school during childhood, one will suffer
later during adulthood.)

48
 One concerned for the welfare of society is also
concerned for his own welfare along with the welfare of
others. One should take special care to ensure that his
service to Bhagavān, which is the occupational duty of
every living entity, is not hampered by indulgence in sense
gratification. Some people advocate avoiding sins (pāpa­
kāryas) and doing virtuous deeds (pūṇya­karma), but this
is not enough. A wise man always considers the
relationship between his eternal spiritual position and his
current (tātkālika) duties. When we fail to do so, we will
encounter difficulties. Without proper understanding, one
must face the consequences of one’s current activities in
the future. Many types of inconveniences surround you if
you do not utilize your time properly. People remain
engrossed in the anxieties of family life and this transitory
material world (saṁsāra) during their youth. They think that
in old­age they will contemplate and discuss spiritual topics
regarding life after death. However, their well­being will not
be attained by such procrastination.

Question 45—Is varṇāśrama­dharma eternal?

Answer—Every living entity regards the material
body (jaḍa­deha), which is merely an outer covering of the
soul, to be the soul (ātmā). I am a servant of eternal
Bhagavān. It is my eternal duty or religion (dharma) to
serve Bhagavān. I do not belong to any social division
(varṇa) such as brāhmaṇa (twice­born or priest) or kṣatriya
(warrior), or to any spiritual division (āśrama) such as
brahmacārī (celibate student) or gṛhastha (householder).
Therefore, how can varṇāśrama­dharma be my eternal
dharma? By following varṇāśrama­dharma properly, one
will have a smooth life in this world and in the next. As long
as the material body remains, varṇāśrama­dharma also
remains. This is necessary for the auspiciousness of the
global community. It is applicable within the fourteen
planetary systems of this universe (brahmāṇḍa), according
to the particular conditions therein (aupādhika­sthiti).
However, varṇāśrama­dharma does not apply to the

49
eternal world. Śrī Caitanya Mahāprabhu says, “I am not a
brāhmaṇa, kṣatriya, vaiśya, or śudra, or a brahmacārī,
gṛhastha, vānaprastha, or sannyāsī. My relationship is only
with Bhagavān. I am His servant. If I do not forget Him, My
life will be totally auspicious.”
Bhagavān is sentient (cetana) and the jīva (living
entity) is also sentient. The jīva is a separated part or
separate expansion (vibhinna­aṁśa) of Bhagavān; he is
not vibhu­cetana (all­pervading consciousness), but is aṇu­
cetana, an atomic particle of consciousness. The living
entity is dependent on Bhagavān, but in his present state
he is abusing his consciousness and free will (svatantratā),
which is why he is undergoing degradation. When we give
up service to Bhagavān we suffer, and when we serve Him
we attain auspiciousness.

Question 46—Who is Caitanya Mahāprabhu?

Answer—Caitanyadeva did not first appear two­
thousand or ten­thousand years ago; rather, He is an
eternal (nitya), primeval (sanātana) Person. He is
Puruṣottama, the Supreme Personality. He is
beginningless (anādi), is the origin of all (sarvādi), and is
the cause of all causes. His appearance is not subject to
any time limit. The three aspects of time—past, present,
and future—manifest from Him. He is the supreme spiritual
Person (vibhu­vastu), not a mass of bones and flesh. He is
the primeval Personality of Godhead (purāṇa­puruṣa); He
is the Supreme Doer (puruṣa­karttā); He is Parabrahman,
Paramātmā, and Bhagavān; He is directly Kṛṣṇa. He is the
source of all incarnations or avatāras (avatārī); He is
endowed with all opulences (mahā­bhagavān); He is the
Supreme Lord (parameśvara); He is svayaṁ­bhagavān.
Śrī Caitanyadeva is an ocean of mercy (kṛpā­
ambudhi). No one can show mercy like Him; even other
incarnations of Bhagavān do not bestow as much mercy.
His unprecedented (apūrva) mercy bestows qualification
on the unqualified, and it is complete and eternal. He is
Bhagavān personally giving Himself to us. Such charity

50
was never granted before, and such a charitable act was
never heard of before.
Fruitive workers (karmīs), mystics (yogīs), and
mental speculators or philosophers (jñānīs) are completely
incapable of experiencing the beauty of the love that He
bestowed; only the most fortunate can do so. That is why I
say that you should take time to listen to the pastimes of
Caitanya Mahāprabhu, leaving aside all other thoughts.
One can worship Bhagavān and become peaceful by
hearing the pastimes of Śrī Caitanya Mahāprabhu, Who is
far beyond an ordinary human being. By such hearing, a
desire may arise to have Bhagavān as a son. When the
desire of men and women to unite with each other in
marriage and have children is replaced by love and
devotion for Bhagavān, they are no longer interested in
worldly parent­child relationships. [Note: a parent may
consider his child to be his own, but in reality a child is a
spirit soul who belongs only to Lord Kṛṣṇa. Once a parent
develops Kṛṣṇa consciousness, he no longer sees his child
as his own, but as a part and parcel of Lord Kṛṣṇa.] Only if
we direct all of our emotions (bhāvas) towards the feet of
Bhagavān will those emotions have real meaning. The five
mellows of śānta (neutrality), dāsya (servitorship), sakhya
(friendship), vātsalya (parental affection), and madhura
(conjugal affection) are fully present in Bhagavān. Those
whose sentiments are directed towards temporary bodies
and objects are unable to know Bhagavān. Bhagavad­
vastu contains complete knowledge and bliss. We make
great efforts to know Bhagavān. The Lord of Goloka,
Goloka­pati, has appeared near our home in the form of a
human being, Caitanya Mahāprabhu, in order to give us
specific instructions. We should greatly endeavor to know
Him, but if we do not listen to His words and we make
many futile attempts, then how will we be able to attain
Him? [In other words, we will not be able to attain Him.]

Question 47—Why did Mahāprabhu say that one

of the most important instructions of Śrīmad

51
Bhagavad­gītā—sarva­dharmān parityajya (“Surrender
unto Me, giving up all temporary dharmas related to
the body and mind”)—is external?
Answer—Mahāprabhu told Rāmānandajī that great
statement in Gītā is external (eho bāhya, āge kaha āra)
because devotional service (bhakti) is the natural function
(sahaja­vṛtti) of the soul. For that, God does not have to try
to convince someone to become a devotee by giving him a
promise letter. A devotee, out of love and affection, is
always naturally busy only for the pleasure of Bhagavān.
If a father has to give some incentive to his son in
order to receive some service, what is the glory of that
son? Instead of a devotee personally serving Bhagavān
with a sense of belonging to Him, we see quite the
opposite. In other words, Bhagavān has to tell you that you
should serve Him, and then He will free you from all sins.
Here the devotee has not only forgotten Bhagavān, but has
also forgotten himself, his eternal nature, and his eternal
existence, and thus he is serving impermanent objects and
trying to be a lord over them. That is why Mahāprabhu
referred to the important instruction of Śrīmad Bhagavad­
gītā as being external (eho bāhya). To indicate the
superiority of pure devotional service (śuddha­bhakti) and
lead to the most exalted topic of vraja­bhakti, He said āge
kaha āra—“Tell Me more; go further.”

Question 48—What is an examination, exactly?

Answer—In order to help students advance,
teachers conduct examinations. Students who are
assiduous and intelligent enjoy an examination, but those
who have no interest in studying become fearful and
discouraged at the prospect of an examination. Those who
only speak about topics related to objects of sense
enjoyment, which appeal to ordinary persons, encounter
no resistance, but those who speak to others about service
to Bhagavān, about the eternal function of the soul, and
about devotional service, which is the treasure of life, face
resistance at every step, which may discourage them.

52
Travelers on the path of devotion (bhakti­patha) should
know very well that adversities and obstacles come so that
they can evaluate their devotional service. [In other words,
difficulties come to test our devotion.] Such adversities and
obstacles come in order to help us advance on the path of
devotional service (bhakti­mārga). During difficult times, we
should remain steady by remembering the example of
Nāmācārya (preceptor of the holy name) Śrīla Haridāsa
Ṭhākura, the embodiment of ideal tolerance and
forbearance. [In other words, during difficulties we should
be inspired by the examples of Nāmācārya Śrī Haridāsa
Ṭhākura and Bhaktarāja (best of devotees) Śrī Prahlāda
Mahārāja, and strive to remain steadfast.] By endeavoring
to obtain temporary objects, we are cheated of our well­
being (ātma­kalyāṇa) for hundreds of births. If an ordinary
person can make great sacrifices for the sake of
insignificant sense objects, cannot a wise person or
fortunate devotee dedicate this temporary life to Bhagavān,
who is the Absolute Truth in past, present, and future
(trikāla­satya­vastu)? [In other words, if thousands of times
non­devotees overcome obstacles and difficulties, and
even sacrifice their lives, for trivial matters, cannot an
intelligent devotee dedicate this fleeting life to Bhagavān?]

Question 49—Why do people go to places of

pilgrimage (tīrthas)?
Answer—A tīrtha is a pastime place of devotees
and Bhagavān. Persons having pious merit (sukṛti­vāna
jana) go to places of pilgrimage to get association with
devotees (bhakta­saṅga), service to devotees (bhakta­
sevā), and service to Bhagavān, which results from the
former two. Sinners maintain their tendency to sin, and
they go to places of pilgrimage only to avoid the
consequences of their sinning, and to gain prestige.
However, the Vaiṣṇava­vṛnda (devotees), who are beloved
to Lord Kṛṣṇa, perform the pastime of visiting places of
pilgrimage in order to transform non­pilgrimage sites
(atīrtha) into pilgrimage sites (tīrtha), and to purify

53
contaminated places of pilgrimage (malina­tīrthas). Feeling
spiritually intoxicated by service to their Lord, they continue
searching for Him in a mood of separation (vipralambha­
rūpa).

Question 50—Should both renunciation (tyāga)

and sense enjoyment (bhoga) be abandoned?
Answer—Mahāprabhu asked us to renounce both
tyāga and bhoga. Bhoga means to enjoy the objects of the
senses, such as beautiful forms (rūpa), taste (rasa), and
fragrance (gandha), by one's senses including the eyes,
ears, nose, tongue, and skin. Although this sense
enjoyment gives pleasure for some time, the end result is
terrible suffering. That is why renunciation is superior to
sense enjoyment. Real renunciation is very good, but in
the case of pseudo­renunciation (kapaṭa­tyāga), one utters
‘neti, neti’ ('not this, not this'), abandons the objects of the
senses (viṣayas), and finally abandons even Bhagavān
and devotees. Such pseudo­renunciation is actually a form
of sense gratification. Māyāvādīs (impersonalists or
monists) consider the material world to be false (mithyā)
and regard every object of the material world to be
temporary (anitya) and false. Thus, they utter ‘this is also
not real, this is also not real,’ renouncing the material world
and every object in it. Unfortunately, they consider both
Bhagavān and His devotional service (bhakti) to be worldly
or illusory (māyika) things, and thus they abandon them.
Considering this material world to be full of misery, they
want to be liberated from it. They want to eliminate distress
and they think that the bliss of liberation (mukti­sukha) is
the greatest enjoyment. The idea of the monists that the
material world is false and impure like the stool of a crow is
utterly mistaken. In reality, this material world is created by
Śrī Bhagavān, Who is endowed with all powers or
energies. If we regard Bhagavān's material creation to be
false, then it means that we do not accept Bhagavān’s
energy. The real meaning of the scriptures is that all things
in the material world are real, but temporary (perishable).

54
 The propensity to enjoy sense objects prevents one
from realizing that all material objects are actually
instruments meant to serve Bhagavān. It creates the
misconception in one’s heart that ‘I am the enjoyer.’ A
person trapped in the quagmire of trying to enjoy sense
objects considers himself to be the enjoyer and proprietor
of the material world. Renunciation also turns one away
from devotional service; it also prevents one from
understanding that all things in this world are meant for the
service of Bhagavān. In renunciation, one feels that all
objects of this world cause distress and bondage, so
abandoning them is to one’s benefit. In this way, one
commits an offense to the lotus feet of Bhagavān, to
devotional service, and to devotees.
All objects of this world are the opulence and glory
of the Lord. Forms and tastes, for example, are objects of
the senses, and the senses can never be detached from
their sense objects. Even if some people are able to
restrain their external senses such as the eyes, ears, nose,
tongue, and skin, they may still try to relish sense objects
internally via the mind. If one attempts to artificially or
prematurely renounce sense objects by becoming
detached from the external senses, one will likely
experience bodily discomfort or pain. [Someone who wants
to give up sense objects may attempt to destroy the sense
organs that perceive the sense objects. However, if the
sense organs are destroyed before one has actually
developed renunciation, one will experience physical
discomfort.]
A devotee neither enjoys nor renounces sense
objects; he regards them to be objects of Bhagavān's
service and engages them in His service. A devotee gives
up attachment to sense objects and only accepts what is
necessary for the survival of the body. Considering himself
to be Bhagavān’s servant, he remains continually engaged
in His service. Renunciation and sense gratification are not
functions (vṛttis) of the soul; service (sevā) is its only
eternal function. Liberated souls are always absorbed in

55
the service of their Lord in Vaikuṇṭha. Fortunate
conditioned living entities who want to become free or
purified from the conditioned state (baddha­avasthā)
neither engage the sense objects provided by Bhagavān in
their personal sense gratification, nor renounce them,
considering them to be a cause of distress. They only
accept things that are favorable for Bhagavān’s service,
and renounce things that are unfavorable.

Śrīla Bhaktisiddhānta Sarasvatī

Gosvāmī Prabhupāda vandanā
namaḥ oṁ viṣṇupādāya kṛṣṇa­preṣṭhāya bhūtale
śrīmate bhaktisiddhānta­sarasvatīti nāmine (1)
śrī­vārṣabhānavī­devī­dayitāya kṛpābdhaye
kṛṣṇa­sambandha­vijñāna­dāyine prabhave namaḥ (2)
I offer praṇāma time and again unto the master
who bestows the science of Kṛṣṇa, who is very dear to
Kṛṣṇa, who is the recipient of Śrī Vārṣabhānavī­devī
Rādhikā’s mercy, who is an ocean of mercy, and who
appeared on this Earth as oṁ viṣṇupāda Śrī Śrīmad
Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda.
mādhuryojjvala­premāḍhya­śrī­rūpānuga­bhaktida­
śrī­gaura­karuṇā­śakti­vigrahāya namo ‘stu te (3)
I offer praṇāma unto he who is the embodiment
of that rūpānuga­bhakti which is radiant with the
conjugal love of Śrī Rādhā­Kṛṣṇa, and who is the
personification of Śrī Gaurāṅga Mahāprabhu’s mercy
potency.
namas te gaura­vāṇī­śrī­mūrtaye dīna­tāriṇe
rūpānuga­viruddhā ‘pasiddhānta­dhvānta­hāriṇe (4)
I offer praṇāma unto he who is the embodiment
of Mahāprabhu’s teachings, who is the deliverer of the
fallen, and who is the annihilator of the darkness arising
from misconceptions which are opposed to the
philosophy enunciated by Śrīla Rūpa Gosvāmī.

56
 Question 51—Who is Śrī Rūpa Gosvāmī
Prabhu?
Answer—Śrī Rūpa Gosvāmī is an eternally perfect
associate of Bhagavān. He is a jagad­guru (spiritual
master of the whole world) and leader of all devotees. He
is the gopī (cowherd damsel) known as Śrī Rūpa Mañjarī
in kṛṣṇa­līlā (Lord Kṛṣṇa's pastimes). He is a confidential
devotee of Śrī Gaurasundara. He is not an ordinary living
entity (jīva­tattva or marginal potency), but is part of the
svarūpa­śakti­tattva (internal potency) of the Lord of the
living entities. He is a beloved maidservant of Śrīmatī
Rādhikājī.
A speciality of Śrī Rūpa Gosvāmī is that he was the
most beloved devotee of Śrī Gaurasundara. [Compared to
other devotees of Śrī Gaurasundara, Śrī Rūpa Gosvāmī
has special characteristics.] No one could understand the
feelings in Lord Gaurāṅga’s heart like he could. The most
confidential sentiments of Śrī Gaurasundara’s heart can
manifest only in the heart of living entities who are
followers of Śrī Svarūpa Dāmodara Gosvāmī and Śrī Rūpa
Gosvāmī. Everyone is indebted to Śrī Rūpa Gosvāmī. As
long as the Śrī Gauḍīya Vaiṣṇava sampradāya exists in
this world, no one will be able to forget the unprecedented
contribution of Śrī Rūpa Gosvāmījī.
Śrī Rūpa Gosvāmī Prabhu is an object of our
eternal worship. He lives on the lap, chest, and head of Śrī
Kṛṣṇa. Kṛṣṇa always carries him on His shoulder and
head; he is very dear to Lord Kṛṣṇa. We only aspire for the
dust of his lotus feet. Our hope and faith are only at the
lotus feet of Śrī Rūpa Gosvāmī.
How can Kṛṣṇa’s service be attained? Śrī Kṛṣṇa
Dāsa Kavirāja Gosvāmī Prabhu said that His service is
attained only by the grace of Śrī Raghunātha Dāsa
Gosvāmījī.
The farther away we are from the lotus feet of Śrī
Rūpa Gosvāmī, the farther away we are from the lotus feet
of Lord Śrī Gaurasundara. Only those who follow in the
footsteps of Śrī Rūpa Gosvāmījī are qualified for

57
devotional service to Kṛṣṇa. Śrī Rūpa Gosvāmījī is the
living ideal of kṛṣṇa­bhakti. In the eyes of ordinary
historians, he was a disciple of his elder brother Śrī
Sanātana Gosvāmī. However, even Śrī Sanātana Gosvāmī
aspired for the mercy of Śrī Rūpa Gosvāmījī. Śrī Sanātana
Gosvāmījī said that one who is not a recipient of the mercy
of Rūpa Gosvāmījī cannot attain service to Śrī Rādhā
Govinda.
When followers of karma­kāṇḍa and brahma­jñāna
tried to suppress devotional service, there was a need of
Śrī Gaurasundara’s commanders­in­chief to destroy their
power. At that time, there were two prominent commanders
under Lord Caitanya: Śrī Rūpa Gosvāmī and Śrī Sanātana
Gosvāmī. Śrī Rūpa Gosvāmī was the commander­in­chief
and the Rūpānuga Vaiṣṇavas were his army. Śrī Svarūpa
Dāmodara Gosvāmī was the lord of the Gauḍīya
Vaiṣṇavas; he alone consolidated the army in order to
defeat the karmī, jñānī, and yogīsampradāyas, whose
members had extraneous desires and were opposed to the
practice of devotional service.
That Rūpānuga army did not have ordinary
weapons or missiles; its only weapon was kīrtana. Lord Śrī
Gaurasundara empowered Śrī Rūpa Gosvāmī in Prayāga
and taught him how to defeat the sects opposed to
devotional service to Lord Kṛṣṇa, and how one can protect
oneself from distress.
By diligently discussing and studying how those
commanders fought the war with the help of their army of
devotees, we can also fire back against the teachings and
opinions of the sects opposed to devotional service. In this
way we can eliminate asad­vṛtti (tendency to adopt the bad
behavior and character of nondevotees), karmāgraha
(abandoning one’s prescribed duties or adopting duties
meant for others), phala­kāmanā (propensity to expect
material fruits or results), anyābhilāṣitā (perpetual desires
other than the aspiration to bring happiness to Śrī Kṛṣṇa),
pāṣaṇḍatā (heresy and heterodoxy), nāstikatā (atheism),
and biddha­bhāva (mixed mood).

58
 Śrī Jīva Gosvāmī was like a lion in the army of
Rūpānuga Vaiṣṇavas. He refuted all asat (untrue)
doctrines using the arrows of his unerring opinions. Śrī
Jīva Gosvāmī and Śrī Raghunātha Dāsa Gosvāmī were
followers of Śrī Rūpa, the commander. We can discover
the valuable legacy that Śrī Rūpa Gosvāmī entrusted to his
followers by submissively approaching the writings of Śrī
Narottama Ṭhākura and Śrī Viśvanātha Cakravartī
Ṭhākura.
We get that priceless wealth of devotional service
coming from Śrī Rūpa Gosvāmī only if we desire it
sincerely without duplicity. When we attain his qualities of
saundarya (beauty), mādhurya (sweetness), and
alaukikīasāmānyā ahaitukī amandoda dayā­kṛpā­
parākāṣṭhā (topmost causeless mercy and kindness that
bestows good fortune), we will have no regard (ānugatya)
for kurūpa (ugliness) or virūpa (deformity), and we will only
see surūpa (splendor) and sudarśana (lovely pastimes)
everywhere. People all over the world have become mad
for superficial worldly beauty; however, when we can
recognize that such apparent beauty is actually ugly, we
will spit at it.
The spiritual form by which one renders service to
Lord Kṛṣṇa is now covered by upādhi (material
designation). There are two types of upādhis—mental
designation (mānasika­upādhi) and physical or bodily
designation (śārīrika­upādhi). Unaware of their spiritual
form, conditioned souls become a karmī (fruitive worker),
anyābhilāṣī (one with desires other than to serve Kṛṣṇa),
jñānī (speculative philosopher), or yogī (mystic
transcendentalist). At various times one thinks he is a
human being (manuṣya), demigod (devatā), priest or
scholar (paṇḍita), fool (mūrkha), rich person (dhanī), poor
person, father, son, brāhmaṇa, or monk (sannyāsī). Wealth
and prosperity, beautiful bodies of women, and prestige
attract us—what will we not do to achieve them? Will we
aspire even one time to see the beautiful Śrī
Gaurasundara described by Śrī Rūpa Gosvāmī?

59
 One can access the lotus feet of Śrī Rūpa Gosvāmī
through loving eyes and the inclination to render humble
devotional service that is free from duplicity. When our
devotional service (bhajana), worship (pūjana),
possessions (sarvasva), and current and future lifetimes
are dedicated to the lotus feet of Śrī Rūpa Gosvāmī, we
can fully attain Śrī Caitanya Mahāprabhu. Thus, the lotus
feet of Śrī Rūpa Gosvāmī are our only hope and anchor,
and his mercy is our only shelter. This is our prayer:
ādadānas tṛṇaṁ dantair idaṁ yāce punaḥ punaḥ
śrīmad rūpa­padāmbhoja dhūliḥ syāṁ janma­janmani
Meaning: Holding a piece of straw between my
teeth, I pray very humbly and submissively that I may
become a particle of dust at the lotus feet of Śrī Rūpa
Gosvāmī lifetime after lifetime.

Question 52—What is the difference between

karma (worldly action) and līlā (spiritual pastimes)?
Answer—There is a difference of Heaven and Earth
between karma and līlā. Karma involves the material
senses, while līlā involves the spiritual senses that are
inclined to render service. The material world is the
ground for karma, the basis of which is a gross or subtle
material body (anitya­śarīra). [Karma takes place in the
material world by the gross or subtle body.] Karma is
temporary because it is performed by the temporary body.
Spiritual pastimes are eternal and they involve spiritual
senses. Karma is like a punishment (daṇḍa­svarūpa) for
the māyā­baddha­jīvas (living entities bound by the illusory
potency), and it is the cause of the threefold miseries (tri­
tāpa­bhoga). On the contrary, līlā are blissful, playful
activities arising from the unbridled desire of sarva­tantra­
sva­tantra Puruśottama, the Supreme Personality of
Godhead. The realms of spiritual pastimes are Vaikuṇṭha
and Goloka, which are situated beyond the fourteen
planetary systems (bhū­loka, bhuvar­loka) of the material
world, even beyond the Virajā River and Brahma­loka or
Mukti­loka, the abode of liberation. The spiritual pastimes

60
may be introduced into the material world by the
arrangement and desire of Bhagavān’s pastime potency
(līlā­śakti). However, those spiritual pastimes are not
tainted by worldly qualities because they are
transcendental to the scope of mundane senses and
inconceivable in nature. This is the conception (vicāra) of
Gauḍīya philosophy (Gauḍīya­darśana).

Question 53—Is prakṛti (material nature) or māyā

(the illusory potency) the original reason for the
creation of the material world?
Answer—The illusory potency consisting of the
modes of material nature (guṇa­mayī māyā) cannot be the
original cause of the material world. Only when power is
transmitted by Mahā­viṣṇu through His glance can guṇa­
mayī māyā act as the secondary cause (gauṇa­kārāṇa) of
the creation of the material world. When an iron rod is put
into fire, the heat energy enters the iron, and then the iron
develops the capacity to burn. Material nature creates the
material world only after being infused with the energy of
the Lord. By themselves, the material elements are like the
unproductive nipples on the neck of a goat. [Note: the
nipples on the neck of a she­goat do not give milk, while
the nipples on her udder do. Similarly, the material nature
(prakṛti) or illusory potency (māyā) of Lord Kṛṣṇa appears
to be the cause of this material world because she
provides the ingredients for its construction. However,
actually Lord Mahā­viṣṇu is the real creator of this material
world.] Considering guṇa­rūpa­aṁśa, māyā is the nimitta­
kāraṇa, or efficient cause, and Kṛṣṇa alone is the mūla­
nimitta­kāraṇa, or original efficient cause. Nārāyaṇa is the
principal efficient cause and māyā is the secondary
efficient cause, like a potter is the principal efficient cause
of a pot, and the cakra­daṇḍa (potter’s wheel and rod) is
the secondary efficient cause. Just as an earthen pot
cannot be created without a potter, the material world
cannot be created without Kṛṣṇa. Thus, Bhagavān is the
original cause of the creation of the material world, and

61
māyā is the secondary cause. Kāraṇa­arṇava­śāyī puruṣa
(Lord Mahā­viṣṇu Who sleeps in the causal ocean)
glances towards māyā, and this has two results. First,
innumerable living entities, who are like particles in His
divine rays, enter into māyā. Second, He touches māyā
with the shadow of His limb and creates innumerable
universes (brahmāṇḍas). His limb does not directly touch
māyā; only its shadow touches māyā. Thus, Bhagavān is
never in direct contact with māyā. The ideology of the
monists and impersonalists that when Bhagavān descends
to this world, He is in touch with the illusory potency and
influenced by her is not correct. Kṛṣṇa Himself enters every
universe in a particular svarūpa (form), so He alone is the
original cause of the universe. Scripture says:
kṛṣṇa­śaktye prakṛti haya gauṇa­kāraṇa
agni­śaktye lauha yaiche karaye jāraṇa
(Caitanya­caritāmṛta)
[Thus prakṛti, by the energy of Lord Kṛṣṇa, becomes
the secondary cause, just as iron becomes red­hot by the
energy of fire.]
Outside the spiritual sky of Vaikuṇṭha (para­vyoma)
is the effulgent abode of Brahman (jyotirmayabrahma­
dhāma) and outside it is the causal ocean (kāraṇa­
samudra). The spiritual abode (cinmaya­dhāma) is devoid
of cause (kāraṇa­śunya), but is itself cause (kāraṇa­mayī).
Between Vaikuṇṭha and Brahman is the causal ocean of
spiritual water or cinmaya­jala (cinmaya­jalanidhi kāraṇa­
samudra). When Bhagavān, Who is sleeping in the causal
ocean, glances at māyā, who is outside the causal ocean,
creation and activities in the universe begin. Māyā cannot
touch the causal ocean; thus, Bhagavān’s glance enters
and activates māyā.

Question 54—Whose service is best for us?

Answer—In Padma­Purāṇa, Lord Śiva tells
Pārvatī:
ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param
tasmāt parataraṁ devi tadīyānāṁ samarcanam

62
 Among all types of worship prevalent in the world,
worship of Lord Śrī Hari is the best. Worship of devotees
who themselves worship the most worshipable Lord Śrī
Hari is even superior. [Worship (pūjā) of Lord Śrī Hari is the
best type of worship, but superior to even that is worship of
His devotees.] Bhagavān personally worships His own
devotees. Bhagavān is the most worshipable personality.
His loving devotees (premī bhagavad­bhaktas) are the
receptacles of His worship and love. Śrī Gurudeva is the
foremost devotee of Bhagavān. Therefore, it is very clear
that the service to and worship of those personalities
whom Bhagavān worships is best.
Mad­guruḥ jagad­guruḥ, man­nāthaḥ jagan­nāthaḥ
—“My spiritual master is the spiritual master of the whole
world. Those who are inimical to my spiritual master are
also inimical to Bhagavān and the whole world, including
every human being.” A disciple is not a true servant of his
spiritual master (guru­sevaka) until the mood arises in his
heart that, “My spiritual master is the spiritual master of the
whole world.” Unless such a mood arises, he cannot
surrender to the feet of Śrī Gurudeva and glorify Lord Hari
(perform hari­kīrtana) with an attitude of being more
humble than a blade of grass, giving respect to everyone,
and not expecting any respect in return. A spiritual
practitioner (sādhaka) must develop firm faith that: (1) no
activity is as auspicious as serving one’s spiritual master,
and (2) worship of Bhagavān is the best type of worship,
and service to Śrī Gurudeva is superior to that worship. In
the absence of such firm faith and conviction, he cannot
truly accept shelter at the lotus feet of a spiritual master,
and the mood will not arise that, “I am a surrendered soul
(āśrita); Gurudeva is my only shelter (āśraya), maintainer
(pālaka), and protector (rakṣaka).” Sarvasvaṁ gurave
dadyāt—according to these words of scripture, we must
offer all of our possessions (sarvasva) to the lotus feet of
Śrī Gurudeva, and serve him with our life­airs (prāṇa),
wealth (artha), intelligence (buddhi), words (vākya), mind
(mana), knowledge (vidyā), and body (śarīra). Unless we

63
do this: we cannot be free from attachment to sense
objects (viṣayas), we cannot become selfless, we cannot
become free from the material disease of sva­kāmanā
(desire for sense gratification), and we cannot shed our
bhaya (fear), cintā (anxiety), duḥkha (distress), and moha
(illusion). One can become free from bewilderment, fear,
and lamentation by taking complete shelter at the lotus feet
of Śrī Gurudeva. If we are without duplicity and we want to
obtain mercy, then Śrī Guru­pāda­padma (lotus feet of the
spiritual master) will sincerely bestow upon us all
auspiciousness.
Śrī Gurudeva does not belong to the mortal world;
he is an immortal, eternal personality. Śrī Gurudeva is
eternal (nitya), his service is eternal, and his servants are
eternal. How can we not have great hope that nothing
perishable is ours? [We should have firm hope and trust
that no perishable object in this material world belongs to
us.] In other words, we should place our hope and
confidence only in the eternal lotus feet of the spiritual
master and his servitors, and not in perishable material
objects.
We are the subordinate principle (vaśya­tattva or
adhīna­tattva), and Śrī Gurudeva is the controlling principle
(īśvara­vastu or sevaka­bhagavān, the Supreme
Personality of Servitorship). Śrī Kṛṣṇa is viṣaya­vigraha
(object of a devotee’s prema) and Śrī Gurudeva is āśraya­
vigraha (manifestation of the Lord of whom we take
shelter), and by taking Śrī Gurudeva’s shelter we can attain
Bhagavān. While svayaṁ­bhagavān Kṛṣṇa is viṣaya­
vigraha, He is also present in the form of āśraya­
vigrahaguru­tattva. While Śrī Gurudeva is a manifestation
of īśvara or Bhagavān, he also serves Bhagavān and
instructs us about His service. Currently, we are attached
to the material world and we feel a sense of proprietorship,
and as a result we experience so much distress and
anxiety. Gurudeva can protect us from this sense of
proprietorship, but do we want that protection? No, we
want to remain trapped in this material world. If we really

64
wanted liberation from material existence, we would never
tire of serving Śrī Gurudeva, who is Bhagavān’s
representative, manifestation, and incarnation, by body,
mind, and soul. [If we had the desire to be free from the
material world, then our mind would not be satisfied even if
we wholeheartedly served Gurudeva, who is a
representative, manifestation, and incarnation of the
Supreme Personality of Godhead.] Is our mood (citta­vṛtti)
becoming like this? What to speak of giving sixteen ānās
(100%) to Gurudeva, we are not inclined to give even one
ānā (6%). If we do not value the essence (sāra­vastu), how
will we find it? Gurudeva is the sāra­vastu, so if we do not
take shelter of him, we cannot attain Bhagavān, who is the
complete sāra­vastu. We are experiencing degradation
and ever­increasing attachment to material existence only
because we do not see Śrī Gurudeva as Bhagavān’s
representative (bhagavat­buddhi). Therefore, I say that you
should not regard Śrī Gurudeva as an ordinary, mortal
human being. He can give you immortality; he is the doctor
who can cure the disease of material existence. He is your
selfless protector, guardian, benefactor, and friend.
If we are unwilling to take complete shelter of the
lotus feet of Śrī Gurudeva, to the degree that we are
duplicitous we will be cheated. We should always keep this
in mind; otherwise, despite taking shelter of a bona fide
spiritual master, we will not benefit much. The most
auspicious Bhagavān Śrī Kṛṣṇacandra has placed us in the
hands of the spiritual master, but if we do not take full
shelter of his lotus feet and do not completely surrender to
him, and instead engage in duplicity by not offering all of
our possessions to him, then how can he bestow complete
auspiciousness upon us? If we remain attached to the
material world and externally pretend to engage in
devotional service just to show off, the omniscient Śrī
Gurudeva will understand our pretence and cheat us—
yādṛśī bhāvanā yasya siddhir­bhavati tādṛśī—“Perfection is
attained according to one’s faith.” If we do not serve a
spiritual master and devotees of Kṛṣṇa, thus cheating

65
them, and instead we remain busy serving our friends and
relatives, Śrīla Gurudeva, who is antaryāmī (present in
everyone’s heart), mercifully tries to correct us by saying:
“You have not truly become my disciple; you do not accept
my instructions; you do not obey my orders. There is sin in
your heart. Your ears are not worthy of hearing my words
because you have listened to the advice, ideals, and
conceptions of treacherous worldly people. Thus, you are
cheated.”
Therefore, I say again that whatever orders and
instructions Śrī Gurudeva sincerely and compassionately
gives us, we should respectfully accept and bow down our
head. Otherwise, we will certainly face inauspicious things.
O my brothers, do not become sense enjoyers; do not try
to enjoy sense objects with your senses. This entire world
is meant for serving the spiritual master, and the ultimate
recipient of that service is Kṛṣṇa. One cannot attain
auspiciousness by trying to enjoy things that are meant to
serve the spiritual master. We will inevitably face
inauspiciousness if we do not see every object as meant
for his service.

Question 55—Prabhupāda, please mercifully

explain the meaning of the verse “sarva dharmān
parityajya māmekaṁ śaraṇaṁ vraja” of Śrīmad
Bhagavad­gīṭa.
Answer—In Bhagavad­gītā, Śrī Bhagavān advises
us to give up all types of religion and take shelter at His
lotus feet. In that same Bhagavad­gītā, Bhagavān explains,
“It is inauspicious for one to give up his prescribed duties
and do someone else’s (para­dharma). It is better to die
while performing one’s prescribed religious duties. It is
inappropriate and dangerous to follow the religious duties
prescribed for others.” Here, Bhagavān Himself tells us to
give up all religion. How can we reconcile His apparently
contradictory words? One cannot understand Bhagavān
Puruṣottama by his own knowledge, intelligence, and
foresight. One can understand Bhagavān only by the

66
mercy of Bhagavān. We must discuss Śrī Caitanya
Mahāprabhu, the form of Kṛṣṇa Who manifests the most
magnanimous pastimes (audārya­maya­līlā). Although He
is Kṛṣṇa Himself, He appeared in this world to preach
about the pastimes of Kṛṣṇa. We must hear those pastimes
of Lord Kṛṣṇa as narrated by Śrī Caitanya Mahāprabhu.
Only then can we obtain a complete answer to this
question. After accepting the renounced order of life,
Mahāprabhu stayed at the home of Candra­śekhara. At
that time, Śākara Mallika (Śrī Sanātana Prabhu), the prime
minister of the King of Bengal Husaina Śāha, came to see
Him. He asked Mahāprabhu:
ke āmi, kena āmāya jāre tāpatraya
ihā nāhi jāni—kemane hita haya
Meaning: “O Lord! Please mercifully tell me who I
am and why ādhi­daivika, ādhi­bhautika, and ādhyātmika—
the three types of afflictions—are giving me trouble. How
can I attain auspiciousness? I do not know this.”
Mahāprabhu replied:
jīvera svarūpa haya kṛṣṇera nitya dāsa
kṛṣṇera taṭasthā śakti bhedābheda prakāśa
kṛṣṇa bhuli sei jīva anādi bahirmukha
ataeva māyā tāre deya saṁsārādi duḥkha
sādhu śāstra kṛpāya yadi kṛṣṇonmukha haya
sei jīva nistare māyā tāhāre chāḍaya
tāte kṛṣṇa bhaje kare gurura sevana
māyā jāla chuṭe pāya kṛṣṇera caraṇa
Meaning: “The nature (svarūpa) of the living entity
is to be an eternal servant of Kṛṣṇa, and he is manifest
from the marginal potency (taṭasthā­śakti) of Kṛṣṇa. The
marginal potency is simultaneously different and non­
different from Kṛṣṇa. Having forgotten Kṛṣṇa, the living
entities have become averse to Him since time without a
beginning. As a result, the illusory potency (māyā) brings
upon them innumerable types of worldly distress. If by
good fortune one becomes favorable to Kṛṣṇa by the
mercy of sādhus (saintly persons) and scriptures, one
starts to become free from the snare of the illusory

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potency. Then one renders devotional service to Kṛṣṇa and
one’s spiritual master, and as a result one’s bondage from
the illusory potency ends and one attains the lotus feet of
Kṛṣṇa.
Living entities are servants of Bhagavān Kṛṣṇa;
Kṛṣṇa is their eternal Lord. Serving Kṛṣṇa is the primary,
eternal duty of living entities. According to the scriptures,
we are not this material body; we are atomic particles of
consciousness (aṇu­caitanya), a soul (ātmā). Having
forgotten this scriptural knowledge, we regard this body
and mind to be ‘I’, and consequently numerous types of
problems besiege us. We regard our ancestry and the
country in which the body was born to be ours. We think
ourselves to be a brāhmaṇa, kṣatriya, vaiśya, śudra,
mleccha, woman, etc. According to the transformation in
the body and the age of the body, we consider ourselves to
be a child (bālaka), old person (vṛdddha), or youth
(yuvaka). Mistaking our material body to be our true self,
we consider ourselves to be Muslims or residents of a
place such as Bhārata (India), Bengal, England, Māravāḍa,
Panjāba (Punjab), or Bihāra (Bihar). Moreover, due to false
ego we identify with a particular āśrama—brahmacārī,
gṛhastha, or sannyāsī. These various identifications or
designations have given rise to the different religions of the
world.
The speaker of Śrī Bhagavad­gītā is Bhagavān
Kṛṣṇa Himself. He tells that the ātmā (soul) is eternal and
immutable. The body is temporary and undergoes growth
and decay. Those who think that the birth, change, and
death of the body also apply to the soul are ignorant. In
this verse, sarva­dharma refers to religions and duties
connected with the body and mind, and it applies to those
who confuse the mind and body with the real self, or soul.
Here, the term sarva­dharma concerns the four varṇas or
social divisions (brāhmaṇa, kṣatriya, vaiśya, and śudra)
and the four āśramas or spiritual divisions (brahmacarya,
gṛhastha, vānaprastha, and sannyāsa). It also refers to
outcast religion (antyaja­dharma), mundane religion

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centered around personal sense gratification, and religion
focused on attaining the next world by renunciation; that is,
all religions other than that of serving Lord Kṛṣṇa that are
present in the fourteen planetary systems. It is these types
of religion that Kṛṣṇa tells us to abandon.
Thus, one should give up the temporary religion
(anitya­dharma) of the body and mind, and render service
to Bhagavān, which is the eternal constitutional duty (nitya­
dharma) of the soul. Merciful Bhagavān has kindly given
these instructions to us. However, a living entity who is
bewildered by the illusory potency cannot easily accept
these instructions. The second line of the same verse gives
evidence for this: Bhagavān says ahaṁ tvāṁ sarva
pāpebhyo mokṣayiṣyāmi—“I shall free you from all sins.”
When a living entity in pursuit of the eternal religion of
serving Bhagavān tries to give up the temporary dharma of
the material body and mind, he initially thinks, due to
material attachment and bewilderment, that he will incur
sin by giving up all of these temporary dharmas. Actually, it
is by not following the eternal dharma of serving Bhagavān
that one makes great offense and incurs great sin. Alas!
Alas! What a matter of distress it is that living entities
bound by the illusory potency (māyā) become indifferent to
their eternal dharma (nitya­dharma), regard their temporary
duties to be eternal, and think that it is sinful and
lamentable to give up these temporary duties for the sake
of serving Bhagavān. Therefore, in this verse Bhagavān
reassures such living entities that they need not fear
incurring sin from giving up their temporary duties,
because He will free them from all sins.
Bhagavān Śrī Kṛṣṇa personally came to this world
and spoke about devotional service to Bhagavān.
However, are we obeying His orders? Are we following His
instructions? If we do not follow His orders; if we do not
listen to the words of the scriptures; if we behave
according to the whims of our mind; if we regard non­duty
as duty and duty as non­duty; if we disrespect the words of
saintly persons, spiritual masters, and scriptures and try to

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ascertain by ourselves what our duty is—then whose fault
is it?

Question 56—How do we keep unwanted habits

(anarthas) far away from us?
Answer—Due to not performing devotional service
to Hari (hari­bhajana), a living entity becomes a karmī
(fruitive worker), jñānī (mental speculator), or anya­abhilāṣī
(one having extraneous desires). Therefore, we should
always call out to Bhagavān by uttering the Hare Kṛṣṇa
mahā­mantra. When we chant the holy names of Lord Hari
(hari­nāma) daily according to a fixed number of rounds,
gradually all unwanted habits (anarthas) go away, including
laziness (ālasya) and unresponsiveness or stupidity
(jāḍya). One naturally attains all types of mystic perfections
(siddhis) by chanting the holy names of Lord Hari without
offense.

Question 57—How should we live?

Answer—Nondevotees who are averse to Lord
Kṛṣṇa and devotional service to Him always engage in
meaningless worldly talks (grāmya­kathā). We should not
engage in such talks. If we truly desire to advance on the
path of serving Bhagavān, which is our prime duty, no
obstacle or calamity can deter us even slightly. We should
respect nondevotees, but we should not be influenced by
their behavior. We should reject them in our mind. One
must read books such as Śaraṇāgati, Prārthanā, and
Prema­bhakti­candrikā. Associating with saintly persons by
reading their scriptural compilations (śāstrīya­sādhu­
saṅga) is truly beneficial. Education about devotional
service (bhajana) and association with saintly personalities
(sādhu­saṅga) are very much needed.

Question 58—What is the meaning of tṛnād api

sunīcatā?
Answer—Although Vaiṣṇavas are the most noble
persons, they consider themselves to be lower than a

70
blade of grass. In fact, they are not inferior or lowly, but
they are the recipients of Bhagavān’s love. [Despite feeling
lowly (adhama) and inferior (nīca), they are recipients of
Bhagavān’s love.] Devotees are worshipable for everyone.
Thus, this verse includes the word sunīca (humbler)
instead of nīca (inferior). “I am the foot­dust of guru­pāda­
padma, the lotus feet of Gurudeva. I am a servant of my
spiritual master and Kṛṣṇa.” Such is the transcendental
mood of tṛnād api sunīcatā (more humble than a blade of
grass). Mahāprabhu preached giving mercy to the living
entities, developing taste for chanting the holy name, and
serving Vaiṣṇavas. Hypocrisy is not within tṛṇād api
sunīcatā; humility is not mere words or superficial
pretending. This humility is the qualification needed to
perform true kīrtana; that is, to have taste for chanting the
holy name and to have the conception of being a servant
of the holy name. Service to guru and Vaiṣṇavas is the
door to taste (ruci) in the holy name; it is at the heart of
tṛṇād api sunīcatā. One should not exhibit humility in front
of non­devotees, but only before Vaiṣṇavas, begging
mercy from them. One should not exhibit humility in front of
everyone; this is the advice of exalted personalities (mahā­
puruṣas). Tṛṇād api sunīcatā does not include exhibiting
humility before persons who are inimical to Guru and
Vaiṣṇavas, such as Rāvaṇa or a hypocritical brāhmaṇa.
One who displays such improper humility will not develop
the qualification (adhikāra) to perform kīrtana or develop
taste for the holy name, as this is actually committing
spiritual harm to a living entity. Hanumānajī, a great
devotee of Rāma, burnt Laṅkā to ashes—this activity is
truly tṛṇād api sunīcatā.

Question 59—Is everything that Bhagavān does

auspicious?
Answer—Certainly. Everything the merciful does is
mercy. There can be nothing inauspicious in the
arrangements of the auspicious Lord (maṅgala­maya);
whatever Bhagavān does is auspicious. Conditioned living

71
entities who consider impediments to their sense
gratification to be inauspicious only see one roll of the dice;
they have no idea what will happen in the fourth or fifth roll
(move).
The mercy of Śrī Caitanyadeva and His devotees is
amandodaya—no one is actually offended, injured, or
wronged. There can be no inauspiciousness in their mercy.
When a doctor gives bitter medicine to a patient, the
patient may accuse the doctor of being cruel, but when the
disease is cured, the patient can understand the doctor’s
mercy.

Question 60—What does namaḥ mean in a

mantra?
Answer—The word namaḥ means to surrender or
offer obeisances with humility, giving up one’s false ego or
independence. “O Gurudeva! O Kṛṣṇa! From today
onwards, I have become your āśrita­sevaka (servant who
has taken refuge at Your lotus feet). You should mercifully
guide me and engage me in Your service. I have
completely abandoned my false ego—the conception of
being the doer (kartṛtva). Now, may your orders, precepts,
and instructions guide my life. This is my only prayer.”
Namaskāra (offering obeisances) means to give up
the false ego which gives rise to conceptions such as ‘I am
the doer,’ ‘I am the enjoyer,’ ‘I am the director,’ and ‘I am
the maintainer.’ When the misconception that ‘I am the
doer’ is removed by the mercy of Śrī Gurudeva, a disciple
is eligible to receive true initiation (dīkṣā) and divine
knowledge.
The wise obtain perfection (siddhi) by rendering
intimate (loving) service to Śrī Gurudeva, who is dear to
Kṛṣṇa. [It is a sign of intelligence to render intimate service
to Śrī Gurudeva, who is dear to Kṛṣṇa, for as long as he is
manifest (prakaṭa) in this world.]
We will be cheated:
1. if we do not attain perfection (siddhi) by
developing deep love and affection for Śrī Gurudeva, who

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is a divine, worshipable and immortal (ati­martya)
personality; and
2. if we do not sincerely serve him in a selfless
mood, regarding him to be the worshipable lord of our
hearts.
“Despite finding my only true protector, rescuer, and
friend, who has no material designations, by misfortune I
lost him. How unfortunate I am! Although I found the bank
of the Ganges, I am again looking for water in the desert.
Despite discovering a treasure of jewels, I am again
becoming bewitched by shining pieces of glass in an
alluring store due to my worldly desires. What a sad
situation and total ruination (sarva­nāśa) this is!”
Those who are very intelligent become free from
duplicity, devoid of extraneous desires, and fully
determined to follow Śrī Gurudeva’s teachings (ānugatya­
maya jīvana) by surrendering unto his lotus feet. Those
who do not do so will be cheated.

Question 61—How does one receive darśana

(vision) of Bhagavān?
Answer—Bhagavān is self­effulgent. He is an
ocean of mercy. When a living entity becomes inclined to
render service, Bhagavān shows mercy and reveals
various aspects of Himself, such as His form and color,
within the consciousness of that living entity.
One in the mood of an enjoyer is absorbed in the
pride of being the doer. One cannot have darśana of
Bhagavān, even by hard endeavor, if one has the false ego
of being the doer. His darśana is only possible in a heart
purified by hearing from the lotus mouth of a spiritual
master and Vaiṣṇavas. Mundane knowledge cannot bring
a transcendental vision of Bhagavān. As Bhagavān is
conscious, His darśana can only be attained through
consciousness, using spiritual eyes (cinmaya­cakṣu). A
servant, by his own effort, cannot impel his master to
appear before him; the recipient of service (sevya), by
mercy, can give darśana to his servant (sevaka). Initially,

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darśana of Bhagavān is given within one’s heart (antar­
darśana), and thereafter it takes place face­to­face (bahir­
darśana).

Question 62—Why can’t we fully depend on

Bhagavān?
Answer—We are atomic particles of consciousness
(aṇu­cetana), and it is our nature to take shelter of the
complete conscious being, Śrī Bhagavān (bṛhat­cetana).
We are unable to develop faith in Bhagavān due to being
absorbed in the objects of the material world. Only those
who do not aspire for any worldly object, who are devoid of
material possessions, and who do not depend on any
object of the mundane world can have faith in Bhagavān
and depend on Him. We can be completely dependent on
Bhagavān by listening to powerful narrations from saintly
persons, who are living scriptures.

Question 63—When will our lives be

auspicious?
Answer—Our lives will be auspicious only when we
hear about the pastimes of Bhagavān from the mouth of
saintly persons, and follow in their footsteps. If pottery work
is to be done, work is started only after getting educated
from an expert potter. [If you want to be a potter, you must
be trained by a qualified potter.] If you want to be a
confectioner, you must learn the art of making sweets from
a qualified confectioner. If you try to be successful
independently, without consulting an experienced,
knowledgeable person, you will face many obstacles and
failures; such a mentality indicates that one does not
understand the real meaning of the scriptures, and one is
under the influence of ignorance. At that time, without
understanding the real meaning of the scriptures, one is
only capable of mental concoctions.
Our duty is to take shelter of the lotus feet of Śrī
Guru­pāda­padma, the lotus feet of the spiritual master.
Truth cannot be obtained without adopting a disciplic

74
succession or guru­paramparā (āmnāya­dhārā). We
cannot have darśana of Bhagavān without bathing in the
foot­dust of a great personality who is devoid of material
possessions. Only Vaiṣṇavas can protect us from bhogya­
darśana or ku­darśana. [Bhogya­darśana or ku­darśana
means to see the material world as an object for one’s
personal enjoyment and not as an object for Lord Kṛṣṇa’s
service.] As soon as we take shelter of the lotus feet of the
spiritual master and become his property, and make
service to Lord Kṛṣṇa (kṛṣṇa­sevā) our life, we realize
actual truth.

Question 64—Who are sense gratifiers (viṣayīs)?

Answer—Those who collect sense objects
(viṣayas) for their own happiness and regard those sense
objects as instruments for their sense gratification are
viṣayīs. Those who collect worldly sense objects (jāgatika­
viṣayas) for the service of Bhagavān are not viṣayīs; rather,
they are servants of Bhagavān. It is not possible to
recognize sense gratifiers (bhogīs) and devotees (bhaktas)
only by their external activities. They can be recognized by
their intentions. Those who eat to satisfy their own senses
are bhogīs, while those who eat to maintain the body for
service to Bhagavān are devotees. [Those who eat for their
sense gratification are sense gratifiers (bhogīs), while
those who eat only to protect the body for the purpose of
serving the Lord are devotees.] A devotee is neither a
bhogī nor tyāgī (renunciate); devotees are servants of
Bhagavān. They engage their wealth, sense objects, and
various worldly things in serving Bhagavān.

Question 65—Is śrī­nāma­saṅkīrtana the main

devotional service (mukhya­bhajana)?
Answer—According to the spiritual conclusions
(siddhānta) of Śrīman Mahāprabhu and our Gosvāmī­
varga, śrī­nāma­saṅkīrtana is the main devotional service.
Kṛṣṇa­nāma­saṅkīrtana is the best among all the limbs of
devotional service (bhakti) including śravaṇa, kīrtana,

75
smaraṇa, vandana, and arcana. The other limbs such as
śravaṇa and smaraṇa are under the control of nāma­
saṅkīrtana. Revelation (sphūrti) of the pastimes is only
possible if one receives the mercy of the holy name. It is
mundane pride (jaḍa­pratiṣṭhā) if one gives up kīrtana (loud
glorification of Lord Kṛṣṇa) and attempts to engage in
smaraṇa (remembrance). Kīrtana cannot be fabricated by
an ordinary human being (sādhāraṇa­manuṣya); such
imitation kīrtana does not satisfy Kṛṣṇa and it is an offense
to the holy name (nāma­aparādha). It can only satisfy
one's own senses. This is sense gratification or offense in
the name of devotional service. Śrī­nāma­saṅkīrtana
emanating from the lotus mouth of Śrī Caitanya
Mahāprabhu is real devotional service. One attains love for
Kṛṣṇa only through such nāma­saṅkīrtana. Therefore,
nāma­saṅkīrtana is regarded by saintly persons as the best
devotional service (śreṣṭha­tama bhajana). When the self­
manifest nectar of the holy name arises in one of the
senses which is inclined to render devotional service, it
satisfies all of the senses with its sweet mellow (madhura­
rasa). In this regard, Bhagavān Śrī Gaurāṅga­deva said:
bhajanera madhye śreṣṭha nava­vidhā bhakti
'kṛṣṇa­prema', 'kṛṣṇa' dite dhare mahā­śakti
tāra madhye sarva­śreṣṭha nāma­saṅkīrtana
niraparādhe nāma laile pāya prema­dhana
Meaning—Among all the limbs of bhakti, nava­
vidhābhakti (śravaṇa, kīrtana, smaraṇa, pāda­sevana,
vandana, arcana, dāsya, sakhya, and ātma­nivedana) is
the best, and it is capable of bestowing Kṛṣṇa and kṛṣṇa­
prema. Among these nine types of devotional service,
nāma­kīrtana is the best. If one chants the holy names
without offense, one quickly attains the wealth of kṛṣṇa­
prema.

Question 66—Is association with saintly persons

necessary?
Answer—Of course one must take association of
saintly persons. However, saintly association (sādhu­

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saṅga) only takes place according to one’s qualification,
and it is not received just by being in physical proximity to
a sādhu. One can have sādhu­saṅga even if one is
physically separate from a sādhu, and one may not get
sādhu­saṅga despite living in the same house as a sādhu.
Festivals are celebrated in maṭhas (monasteries) to
provide opportunities for people to associate with saintly
persons, to become kṛṣṇa­vrata (dedicated to Kṛṣṇa)
instead of gṛha­vrata (dedicated only to one’s family), to
develop taste for the holy name, and to serve the spiritual
master and devotees of Lord Kṛṣṇa. [Note: those who
have taken a vow to take care of their home, wife, and
children are called gṛha­vrata.] The main purpose of
festivals in maṭhas, recitations of Śrīmad­Bhāgavatam
(bhāgavata­pāṭha), and discussions of pastimes of Lord
Hari is to awaken the propensity of living entities to serve
Lord Kṛṣṇa. In saintly association, one's propensity to
serve Bhagavān awakens and one attains the topmost
auspiciousness. A sādhu is a devotee, not a sense­enjoyer
(bhogī) or renunciate (tyāgī). When we associate with
saintly devotees (bhakta­sādhus), we realize that both the
path of sense gratification (bhoga­patha) and the path of
renunciation (tyāga­patha) are inauspicious. Pseudo or
false renunciates see no way to achieve auspiciousness,
and thus they remain on the path of renunciation. Both
attraction and aversion to the material world arise from
reluctance to serve Lord Kṛṣṇa (kṛṣṇa­vimukhatā). As long
as one has a tendency for either sense gratification or
renunciation, it means that one has not taken complete
shelter of devotional service. In other words, as long as
one does not take to pure devotion or śuddha­bhakti, one
will have an inclination for renunciation or sense
gratification.

Question 67—How can we obtain the grace of

Guru Nityānanda?
Answer—‘I am very worthy and qualified’—this is
not the mood of the spiritual path (parmārtha­mārga).

77
Rather, the mood is—‘There is no one on Earth as poor
and inferior as me.’ Only when one has developed such a
mood will one receive the mercy of Śrī Guru Nityānanda.
If we merely pretend to have a close relationship
with Gurudeva, we will definitely face many obstacles, and
as long as we remain far away from Gurudeva, there is no
chance for our well­being. But if there is affinity, faith and
love towards Gurudeva and Vaiṣṇavas, whether you stay
away or stay near, welfare will definitely happen.
One day the son of a rich man came to me. He was
practicing very intense renunciation. He was wearing a
dirty cloth down to his knees. At that time, I was working as
a landlord in Śrī Māyāpura. Seeing me engaged in the
activities of a materialistic person, he lost faith in me. He
left and took bad association elsewhere, after which he fell
down in a few days. One will be totally ruined if one
attempts to identify a sādhu by external activities, rather
than by his honest intentions.

Question 68—How can one truly serve Lord

Kṛṣṇa?
Answer—One truly serves Kṛṣṇa by serving a
spiritual master who is a devotee of Lord Kṛṣṇa (kṛṣṇa­
bhakta guru) and by serving Vaiṣṇavas. However,
neophyte devotees (sahajiyā) cannot understand this.
They think that one who worships Kṛṣṇa is the greatest
devotee. Regarding themselves to be Vaiṣṇavas, they
accept service from others. They give up service to the
spiritual master and Vaiṣnavas. Those who heed the words
of Śrī Caitanya Mahāprabhu and His devotees know that
one truly serves Kṛṣṇa by serving the spiritual master and
Vaiṣṇavas. There is no value to serving Bhagavān if there
is no service to devotees of Lord Kṛṣṇa. Those who give up
serving the spiritual master and Vaiṣṇavas, and pretend to
serve Lord Kṛṣṇa or do nāma­bhajana, are in fact
committing offense at every step. As long as offenses
(aparādhas) are committed, one cannot actually serve Lord
Kṛṣṇa and His holy name. Those who serve Guru and

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Vaiṣṇavas automatically serve Lord Kṛṣṇa and His holy
name. Caitanyadeva and the Gosvāmīs show mercy to
devotees who serve the spiritual master and Vaiṣṇavas
with respect and love. Previously, I had the conception that
I was a great scholar of mathematics. At that time, by great
fortune I had darśana of my Śrī Gurudeva. When he
showed no regard for my qualities of truthfulness
(satyavāditā), purity and morality (nirmala­naitika­jīvana),
and scholarship (pāṇḍitya), I understood how great his
qualification must be if he could reject a person like me.
When he startled me in this way, I realized that no
one in this world is as insignificant and reprehensible as
me. I used to give so much importance to scholarship
(pāṇḍitya) and morality (naitika­caritra), but this great
personality did not give them even an iota of importance. I
understood that he had something invaluable. I thought, “Is
this person very merciful, or is he full of false ego?” Then I
surrendered to Bhagavān, and with His mercy I knew that
there is no means for one's well­being other than the
mercy of such great personalities who are totally detached
from wealth, women, and prestige (niṣkiñcana). When this
proper intelligence arose in me, I also surrendered to my
Śrī Gurudeva, and my life became successful. After this
‘jolt’ from Śrī Gurudeva, I understood that unless
materialistic persons are ‘jolted’ like this, they cannot
improve their lives. That is why I am telling everyone that of
all people on Earth, I am the biggest fool. Do not be a fool
like me; abandon your pride of mundane scholarship and
engage in the service of Bhagavān. Then your life will
become successful. I am telling you the instruction of Lord
Kṛṣṇa which I consider the most auspicious.

Question 69—If a householder devotee or

devotee residing in a maṭha (monastery) have wealth
but do not use it to serve Bhagavān, will this lead to
offense?
Answer—Jagad­guru Śrīla Jīva Gosvāmī prabhu
says in Śrī Bhakti­sandarbha:

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 ye tu sampattimanto gṛhasthās teṣāṁ
tv arcana­mārga eva mukhyaḥ
In other words, Deity worship (arcana­mārga) is the
main duty for rich householders; they should serve
Bhagavān nicely. Bhāgavata (10.84.37) states:
ayaṁ svasty­ayanaḥ panthā dvi­jāter gṛha­medhinaḥ
yac chraddhayāpta­vittena śuklenejyeta pūruṣaḥ
Householder devotees (gṛhastha­bhaktas) should
serve Śrī Hari and worship Him with faith and love. This
alone will bring auspiciousness to them. If a householder
devotee follows the limbs of devotional service including
hearing (śravaṇa), chanting (kīrtana), and remembering
(smaraṇa) like the niṣkiñcana­bhaktas (devotees devoid of
material possessions), but fails to engage his wealth in
Bhagavān’s service, this is the defect of vitta­śāṭhya, or
cheating in money matters. Thus, both householder
devotees and devotees residing in a maṭha, besides
engaging in hearing, chanting, and remembering, should
completely give up miserliness (kṛpaṇatā) and wickedness
(śaṭhatā). They should use their wealth to serve Hari, Guru,
and Vaiṣṇavas as per their capacity. If Bhagavān Śrī Hari
sees kṛpaṇatā and śaṭhatā in a devotee, He is unhappy
and consequently that devotee cannot attain perfection
(siddhi) in devotional service. Bhagavān Śrī Gaurāṅgadeva
explained the duties of householder devotees to the
residents of Kulīna village:
prabhu kahe—kṛṣṇa­sevā vaiṣṇava sevana
nirantara kara kṛṣṇa­nāma­saṅkīrtana
Meaning—The Lord said, “You devotees should
continually perform nāma­saṅkīrtana and serve Kṛṣṇa and
Vaiṣṇavas.”

Question 70—How will the living entities achieve

auspiciousness (maṅgala)?
Answer—In the absence of knowledge of the
Supreme Personality of Godhead (bhagavat­jñāna), free
will (svatantratā) may lead the living entity into difficulty.
Bahiraṅgā­māyā, the external illusory potency, puts living

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entities who are averse to Kṛṣṇa into the position of being
enjoyers of sense objects (viṣaya­vigrahas) and bewilders
them with the false ego of being an enjoyer (bhoktā­
abhimāna). They forget their constitutional nature
(svarūpa) of being a servant of Bhagavān and experience
a life full of danger. They must feel distress due to many
types of moods within the false ego (jaḍīya­abhimānas).
While wandering in the material world, a fortunate living
entity (bhāgyavān­jīva) may develop an interest in serving
Bhagavān, by His grace. That fortunate living entity
develops faith in the lotus feet of Śrī Gurudeva, who is non­
different from Bhagavān, and who is the ultimate shelter of
love of Godhead (āśraya­jātīya­bhagavān), and he enters
the kingdom of devotional service (bhajana­rājya) by
serving the spiritual master. Under the shelter of sad­guru
and by the influence of sādhu­saṅga, the fortunate living
entity realizes that the lotus feet of gurudeva are a treasure
of auspiciousness, and he sees gurudeva as the
receptacle of love of Godhead (āśraya­jātīya­bhagavān). In
this way his propensity to serve (sevā­pravṛtti) becomes
stronger. Only living entities who have the good fortune of
taking shelter at the lotus feet of a spiritual master, the
most beloved of Bhagavān, can attain pure devotion
(śuddha­bhakti) and thus be saved from the clutches of the
illusory potency. If one commits offense to the lotus feet of
Śrī Gurudeva, one's attachment (āsakti) to worldly objects
will increase, and consequently he will fall away from the
path of devotional service to Lord Kṛṣṇa. He will proceed
on the path of sense enjoyment or on the path of
renunciation, both of which appear sweet or satisfying at
first. In other words, he endeavors to achieve the
happiness of Heaven (svarga­sukha) or the happiness of
liberation (mukti­sukha). Only fortunate saintly persons
continually serve Bhagavān under the guidance of a
spiritual master. Such saintly persons have no taste for
what is pleasing to their own senses (preya­vicāra);
indeed, they find the thought of enjoying sense objects
(bhogapara­vicāra) to be distasteful.

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 Question 71—How should devotees live at home
or in a monastery (maṭha)?
Answer—Whether a devotee resides in a maṭha
(maṭha­vāsī­bhakta) or at home (gṛhastha­bhakta), he
should externally seem like an ordinary sense­gratifier
(viṣayī­prāyaḥ), but internally or in the heart he should
have deep dedication to devotional service. Outwardly
dressed as a devotee, he should not be attached to sense
objects, household, or wealth, and should not be desirous
of prestige (pratiṣṭhā­kāmī). He should not engage in
sense enjoyment; to do so is duplicity (kapaṭatā), which is
a formidable obstacle (bhayaṅkara­bādhā) to devotional
service. False or monkey renunciation (markaṭa­vairāgya)
is reprehensible, and it causes a living entity to fall down
from the path of devotional service. We should accept the
ideals and teachings of Mahāprabhu, who told Śrī
Raghunātha dāsa Gosvāmījī:
markaṭa­vairāgya nā kara loka dekhāñā
yathā­yogya viṣaya bhuñja’ anāsakta hañā
antare niṣṭhā kara, bāhye loka­vyavahāra
acirāt kṛṣṇa tomāya karibe uddhāra
Meaning: Raghunātha! Do not practice renunciation
like monkeys as a show to others. Accept sense objects
with a detached heart to the degree that you need them.
Always have dedication for devotional service in your
heart, but externally behave like an ordinary person. In this
way, very soon Kṛṣṇa will deliver you.

Question 72—Does accepting the renounced

order of life (sannyāsa­āśrama) automatically lead to
liberation from the material world?
Answer—No! Entering the renounced order of life
and putting on the dress of a renunciate (sannyāsī) are not
the same thing. The real meaning of sannyāsa is giving up
the desire for bhukti (sense gratification) and mukti
(liberation). Those who give up the desire for mundane
religiosity (dharma), economic development (artha), sense
gratification (kāma), and liberation (mokṣa), and make

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serving Lord Kṛṣṇa the essence of their lives, are actually
renunciates. A true monk (yathārtha­sannyāsī) follows in
the footsteps of great personalities (mahājanas), and he is
exclusively devoted to Bhagavān; merely wearing the attire
(veśa) of a monk without having these exalted qualities is
nothing but imitation or hypocrisy.
Mahāprabhu said:
parātma­niṣṭhā mātra veśa dhāraṇa
mukanda­sevāya haya saṁsāra tāraṇa
In other words, the purpose (uddeśya) of wearing
the dress of a renunciate (veśa­dhāraṇa) and accepting
the renounced order of life (sannyāsa­grahaṇa) is to
develop dedication (niṣṭhā) for Bhagavān. One is delivered
from material existence by serving Bhagavān. Accepting
the renounced order of life means lovingly serving Lord
Kṛṣṇa with one's body (tana), mind (mana), speech
(vacana), wealth (artha), knowledge (vidyā), intelligence
(buddhi), and possessions (viṣayas). Only in this way can
one be liberated from material existence and become a
devotee. One cannot deliver oneself without serving
Bhagavān. Whether a householder or monk, one will have
to dedicate his life to the service of the Lord. Only then will
Bhagavān be happy and bestow auspiciousness. If we
serve Him and give up miserliness and deceitfulness, we
will get His mercy in this very lifetime.

Question 73—Can a devotee be recognized by

his external activities, knowledge, wealth, or poverty?
Answer—Never. Sense gratifiers (bhogī­vyakti)
relish mundane happiness (jaḍa­vilāsa) and they are
addicted to sense enjoyment (viṣaya). Renounced persons
(tyāgī­vyakti) regard worldly sense objects (sāṁsārika­
viṣayas) to be a source of unhappiness (duḥkha­janaka),
and thus they become detached from them. Both sense
gratifiers and renounced persons are nondevotees who are
full of fruitive desires. They cannot understand the service
attitude (sevā­bhāva) of devotees, nor their natural
renunciation. Devotees may externally perform pastimes in

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which they have worldly opulences such as prestigious
birth (janma), wealth (aiśvarya), scholarship (vidyā), or
beauty (saundarya). Alternatively, they may perform
pastimes in which they are devoid of these opulences. One
will be cheated if one attempts to judge or identify them
according to how much opulence they possess. The
scriptures state that it is very difficult for even demigods to
understand the activities of Vaiṣṇavas. Fruitive workers,
speculative philosophers, sense gratifiers, and renunciates
may see devotees in various ways through their gross
vision, but they cannot understand the real nature of
devotees. There is no shortage of opulence in devotees of
Bhagavān, Who is replete with six opulences. However,
devotees dedicate all of their opulence to the service of
Bhagavān; they do not enjoy or renounce sense objects
like sense gratifiers or renunciates do. Whether or not
devotees of Bhagavān have opulence, one should have
faith in them and not disrespect them in any way. Only
devotees know how to properly utilize sense objects and
the various opulences of this world.
Devotees are neither sense enjoyers nor
renunciates; they always endeavor to satisfy the senses of
Lord Kṛṣṇa. Such beautiful spiritual intelligence is only
attained by the mercy of devotees. One who has
developed this intelligence: always performs hari­kīrtana
(loud glorification of Lord Hari) and hari­sevā (service to
Lord Hari); has given up all types of false ego; is
completely dedicated to the lotus feet of devotees of
Bhagavān; has stopped trying to understand Bhagavān
and His devotees by his own intelligence; and has
abandoned all desires other than that to serve Bhagavān.
In this way, eternal auspiciousness is attained.

Question 74—Will one obtain everything by

taking shelter of the lotus feet of the divine spiritual
master (sad­guru)?
Answer—By taking shelter of the lotus feet of Śrī
Gurudeva, one obtains everything: kṛṣṇa­nāma (holy name

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of Lord Kṛṣṇa) and kṛṣṇa­mantra (holy mantra of Kṛṣṇa).
However, if one does not have the intelligence to serve Śrī
Gurudeva sincerely, one will not realize the transcendental
truths of Bhagavān and bhakti. If one does not serve the
spiritual master faithfully, intimately, and lovingly
(viśrambha­pūrvaka), and does not advance on the path of
devotional service as per his instructions, one cannot
achieve real auspiciousness. In other words, one cannot
achieve bhakti. People who think that sense perception is
the only means of obtaining knowledge (ādhyakṣika­jana)
have full faith in reasoning and argumentation (tarka­
patha). If one adheres strictly to tarka­patha, one cannot
enter śrauta­patha, the path of submissive aural reception
from authorities, or bhakti­mārga, the path of devotional
service. Logic is a product of intelligence, and devotional
service is beyond intelligence. One’s intelligence is not fully
developed unless one practices devotional service under
the shelter of the lotus feet of a devotee spiritual master.
Scriptures state:
ādau guru­padāśraya tasmād kṛṣṇa dīkṣādi śikṣaṇam
viśrambheṇa guroḥ sevā sādhu vartmānu­vartanam
Meaning: First, a spiritual aspirant (sādhaka) must
take shelter at the lotus feet of a spiritual master (guru­
padāśraya). Then he must accept initiation into a mantra of
Lord Kṛṣṇa (kṛṣṇa­dīkṣā) and accept spiritual instructions
(śikṣā). Thereafter, he must lovingly serve the spiritual
master and follow the path shown by great saintly
personalities.

Question 75—Who is niṣkiñcana?

Answer—Those who do not desire anything of this
world are niṣkiñcana. They know that nothing in the
material world can provide lasting happiness; no object on
Earth is ever­pleasing in nature. Earth is like a prison for
the conditioned living entities; we are imprisoned here due
to forgetting God, and that is why we are suffering so
much.
Prahlāda Mahārāja was the emperor of Bhārata­

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varṣa (bhārata­samrāṭa), and he was a devotee devoid of
hankering for wealth (niṣkiñcana­bhakta). Sudāmā­vipra,
who was very poor, was also niṣkiñcana. Both of them
were devotees without any material motive (niṣkāma­
bhaktas). Niṣkiñcana­bhaktas know that this entire world is
an instrument (upakaraṇa) for serving Hari, guru, and
Vaiṣṇavas. That is why they do not desire to either enjoy
the objects of this world or renounce them. Rather, they
engage all objects in the service of Bhagavān. If one does
not perform devotional service to Lord Kṛṣṇa, he has no
right to accept even a piece of straw from this world;
devotees are always aware of this.
Devotees know that as a result of rendering pure
devotional service to Lord Kṛṣṇa, all facilities are provided
and all auspiciousness is attained. By continually serving
the holy name of Lord Kṛṣṇa (kṛṣṇa­nāma) without
committing any offenses, one can realize the nature
(svarūpa) of bhakta, bhakti, and Bhagavān. One should
perform kīrtana of kṛṣṇa­kathā only after having the good
fortune of hearing it from the lotus mouth of sādhus and
guru; this is the only way to exclusively serve Lord Kṛṣṇa
(kṛṣṇa­anuśīlana). If we are not exclusive in our service to
Him, we will have to serve worldly persons and objects. [If
one does not cultivate such exclusive devotion for Lord
Kṛṣṇa, one will only be devoted to worldly things and not to
Him.]

Question 76—What is favorable for kṛṣṇa­

anuśīlana?
Answer—We should do anuśīlana of Kṛṣṇa only. In
other words, all of our activities should be for the service of
Lord Kṛṣṇa. Śrī Vārṣabhānavī­devī Śrīmatī Rādhikājī is
most favorable (anukūlā) to Kṛṣṇa. Therefore, Her name is
Anukūlā. Guru­pāda­padma is a personal associate of
Śrīmatī Rādhikājī. Gauḍīya Vaiṣṇava­vṛnda worship
Anukulā’s Kṛṣṇa or Rādhājī's Kṛṣṇa. They are more
inclined (pakṣapātī) to serve Śrī Vārṣabhānavī, the
daughter of Śrī Vṛṣabhānu Mahārāja, than to serve Kṛṣṇa.

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One can cultivate favorable devotional service to Kṛṣṇa
only under the guidance (ānugatya) of Anukūlā (Śrīmatī
Rādhikājī). All facilities are attained only when one's
devotional service is directed to Kṛṣṇa. In other words, if
one tries to please Bhagavān in all ways, all obstacles to
devotional service will gradually disappear. Alas—instead
of regarding Kṛṣṇa to be the proprietor of our home, we
regard ourselves as the owner, and thus we are gṛha­vratī.
[Note:gṛha­vratī means a householder who is attached to
family life including home, family, wife, children, and so on.]

Question 77—Should we speak the harsh truth?

Answer—Certainly. We should fearlessly disclose
the truth to everyone, and thus they will not be cheated.
The truth, even if unpleasant, should be spoken if it brings
about the welfare of the living entities. No one should be
bothered by this. We should try to search for the real truth.
We should ponder how to bring about the welfare of all
people of the world. We should be determined to bestow
auspiciousness on ourselves and others. We should strive
not only for the welfare of people in the present age, but for
the eternal well­being of humanity in all ages. We should
always discuss the blissful abode of Vaikuṇṭha. After
reaching that abode, one does not have to return to this
miserable material world. Before we can tell others about
that transcendental world, we must first take shelter of the
lotus feet of Śrī Gurudeva.
We should always serve the lotus feet of Śrī
Gurudeva, who gives us transcendental knowledge. If we
live in a household, everyone living there should serve him.
We should make sure that Bhagavān and devotees are in
a comfortable home, even if we ourselves are living in a
hut. We should feed Bhagavān even if we ourselves are
not able to eat. Only in this way can we get His mercy. We
must always remember that everything belongs to
Bhagavān. Life only has meaning when all objects of the
world are used to serve Bhagavān. One must follow these
principles in order to preach them. If the truths of scripture

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are not spoken boldly, Śrī Guru and Gaurāṅga will not be
pleased. One can preach fearlessly to the degree that one
is empowered and firm in devotional service. If I refrain
from telling the absolute (nirapekṣa) truth out of fear that
people will be offended, I have abandoned the path of truth
as taught by the Vedic scriptures (śrauta­patha) and
accepted the path of falsehood that is not supported by the
Vedic scriptures (a­śrauta­patha). If I do so, I have become
an atheist and cheater.

Question 78—Who is a gṛha­vrata (a

householder who has taken a vow to remain in family
life or someone determined to indulge their senses by
fulfilling personal desires)?
Answer—Those who have the false ego of being a
man or woman are gṛaha­vratīs. Such people are greedy
for gold (kanaka), wealth (artha), women (kāminī, strī) and
prestige (pratiṣṭhā). They think that they should have
servants. As owners of the household, their goal is to
nicely satisfy their senses.
If we have the mood of an owner or proprietor, we
are a gṛha­vrata and a dehātma­vādī (one who regards the
body to be the soul). In this way, we see the whole world
as an object of our enjoyment (bhoga); that is why we face
so much adversity. As long as we do not develop the good
intelligence to realize that the world is for Bhagavān's
service, our conception of being the enjoyer and proprietor
of the household (gṛha­vrata­buddhi) will not go away, and
we will not be able to inquire about or find our true welfare.
Those who strive for enjoyment or renunciation end up in
total ruination; they cannot understand Bhagavān. If we
rely on this temporary world, the end result is sadness and
death. By engaging in materialistic activities devoid of
Kṛṣṇa consciousness (kṛṣṇa­bahirmukha saṁsāra), we
face death, many types of diseases, and burning in the fire
of the three­fold miseries. Worldly concerns and emotions
lead only to death; day by day they lead one to hell and
extreme sorrow. However, a person attached to household

88
life cannot realize this.

Question 79—Whom should we hear Śrīmad­

Bhāgavatam from?
Answer—We should hear Śrīmad­Bhāgavatam
from the lotus mouth of a mahā­bhāgavata Śrī Gurudeva
and from pure devotees dedicated to their spiritual master
(guru­niṣṭha śuddha­bhaktas). One will not attain
auspiciousness if one hears Śrīmad­Bhāgavatam from a
non­devotee (one who has not yet become a bhāgavata or
devotee himself). One of bad character, whose mind is full
of waves of lust (kāma), and who is only interested in
prestige and wealth, cannot purely recite or glorify Śrīmad­
Bhāgavatam. Such a person wants to satisfy his own
senses on the pretext of reciting Śrīmad­Bhāgavatam. In
this way, he cheats both himself and others. We should
take shelter of Śrī Gurudeva, who always performs
devotional service to Hari, and listen to Śrīmad­
Bhāgavatam from his lotus mouth, or from the lotus mouth
of other pure devotees according to his instructions. This is
the only way to attain auspiciousness and bhakti.
Śrīmad­Bhāgavatam can only be truly recited by
one for whom it is his very life (jīvana) and object of
worship and service (sevya­svarūpa). We should associate
with devotees who serve Ṭhākurajī (Deity of Lord Kṛṣṇa)
and chant hari­nāma (holy name of Lord Hari). We should
surrender everything to them. They are not intoxicated by
enjoyment of sense objects, and they do not cheat
themselves and others under the guise of serving
Bhagavān. They do not desire mundane prestige like a
false renunciate (phalgu­vairāgī), and they do not falsely
renounce things that are meant for serving Bhagavān.
Whomever I associate with and hear narrations of
pastimes of Lord Kṛṣṇa from should be śrauta­panthī.
Sādhus and gurus never accept the path of sense pleasure
(preya­patha); they follow the path of eternal
auspiciousness (śreya­patha or śrauta­patha). They teach
others the path of truthfulness (satya­patha) and devotional

89
service (bhakti­patha), which they have learned from their
spiritual master. They never tell others things concocted in
their own minds. We often take shelter of a guru or sādhu
not for spiritual benefit, but to obtain material objects or
fulfill lusty desires (apa­svārtha). These days, for some
people it has become a family tradition to accept a spiritual
master, just as one would hire a barber or washer­man.
For others, it is simply fashionable to have a spiritual
master. For many, associating with saintly persons or
listening to hari­kathā is merely another type of worldly
activity (kārya). How can we really achieve auspiciousness—
is there any way other than hearing narrations of
Bhagavān's pastimes (kathā) from the lotus mouth of a
bona fide spiritual master? Those seeking their well­being
should be vigilant about sādhu­saṅga. If one hears about
scriptures from those who are merely imitating saintly
persons, one will certainly face misfortune (vipatti).
If one is fortunate enough to attain association with
a pure saintly person by the grace of Bhagavān, and to
develop dedication towards him, one will be able to
understand topics about satya­vastu Bhagavān, the
Supreme Personality of Godhead who is eternal and
absolute, and topics about bhakti. We should not spend
even one moment (muhūrta) of whatever time remains in
our life in activities meant for sense gratification; rather, we
should always be engaged in devotional service to
Bhagavān, and we should always be eager for sat­saṅga.
While various activities take place in other species of life
such as animals, the only true duty of the living entity—to
serve Lord Kṛṣṇa under the guidance of a bona fide
spiritual master—can only be fulfilled in a birth as a human.

Question 80—How can one see Bhagavān?

Answer—Bhagavān Śrī Hari is devoid of mundane
qualities. In other words, He is beyond the three modes of
material nature: passion (raja), goodness (sata) and
ignorance (tama). He is beyond the jurisdiction of the
illusory potency māyā. There is no means of seeing

90
Bhagavān, who is transcendental (nirguṇa­vastu), other
than submissive aural reception through one's ears.
Narrations of pastimes of Lord Kṛṣṇa that flow from the
lotus mouth of saintly persons carry transcendental
potency, and if that spiritual sound vibration (vaikuṇṭha­
śabda) enters our ears, our Kṛṣṇa consciousness will
certainly develop—in other words, we will become inclined
to serve Lord Kṛṣṇa. That sound vibration has descended
to this material world from the spiritual abode of Vaikuṇṭha,
and it can take us to Vaikuṇṭha. In contrast, the sound
vibrations of this material world and materialistic
discussions take us towards hell (naraka­loka). Śrī
Caitanya Mahāprabhu came to this world to speak about
the spiritual abode of Vaikuṇṭha. Unfortunately, the words
of that most merciful Lord are not entering our ears. If by
great fortune our propensity to serve Bhagavān awakens,
we can hear and comprehend the pastimes of Bhagavān
Śrī Kṛṣṇa. Our consciousness will have to be raised from
its present level. We will have to hear about the pastimes
of Bhagavān directly from living saintly persons through
their distinguished living eloquence. The very moment we
stop hearing from pure saintly persons and stop sincerely
serving them, the illusory potency māyā will devour us.
Therefore, it is our duty to go to places where living hari­
kathā is being spoken by saintly persons who are in deep
spiritual consciousness and engage our mind in such
places. When one who is inclined to render devotional
service hears such hari­kathā from a living source, the
function of the soul manifests. Then, we will realize
Bhagavān in our pure heart and have His darśana
(audience) there. Such śrauta­patha or aural reception is
the only way of having vision of Bhagavān. There is no
other way.

Question 81—What is the fruit of performing

kṛṣṇa­nāma kīrtana?
Answer—The loud glorification of the holy names of
Śrī Kṛṣṇa is direct service (anuśīlana) to Lord Kṛṣṇa. If one

91
performs such kīrtana, unwanted tendencies, such as the
desire to enjoy sense gratification and the desire for
liberation, may be overcome. By the grace of śrī­nāma, all
kinds of unwanted habits (anarthas) are destroyed because
kṛṣṇa­nāma is directly Kṛṣṇa Himself. Śakti­mān kṛṣṇa­
nāma (powerful holy name of Lord Kṛṣṇa) possesses
unlimited potency; nothing is impossible when one receives
His grace. As a result of performing nāma­kīrtana, a
chanter automatically attains freedom from unwanted
desires (anarthas), and love of Godhead, which is the
ultimate goal of human life (paramārtha). In other words,
one attains love (prema) for the lotus feet of Śrī Kṛṣṇa by
chanting the holy name. Kṛṣṇa­nāma is the only shelter of
the living entities. In this age of Kali, the iron age of quarrel
and hypocrisy, there is no means of attaining spiritual
perfection other than kṛṣṇa­nāma, chanting of the holy
names of Lord Kṛṣṇa. Such devotional service of chanting
the holy name (śrī­nāma­bhajana) is the only way to
achieve auspiciousness (kalyāṇa) in life and to remove
inauspiciousness.

Question 82—Are activities meant to satisfy Lord

Kṛṣṇa included in devotional service (bhakti)?
Answer—Certainly. Devotees have no duty other
than serving Lord Kṛṣṇa. Whatever activities pure devotees
perform for the purpose of serving Bhagavān Kṛṣṇa (kṛṣṇa­
kārya) are included in bhakti. A living entity must personally
experience the results of actions done under the influence
of the false ego of being the doer (karttā­abhimāna). Thus,
there is a great difference between fruitive activities
(karma) and bhakti.

Question 83—What is jīva­tattva?

Answer—The meaning of the word jīva (living entity
or soul) is connected to the word jīvana (life). Bhagavān
has three types of potencies: antaraṅgā (internal),
bahiraṅgā (external), and taṭasthā (marginal). The jīva
manifests from a transformation of taṭasthā­śakti. He is a

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real entity (vastu), not an imaginary object like a ‘flower in
the sky.’ He is not subject to birth or creation; he is
eternally present. The jīva is conscious by nature, although
his consciousness is minute or atomic. In contrast, the
Supreme Personality of Godhead has unlimited
consciousness. In this way, the jīva is eternally different
from the Supreme Lord. Śrīman Mahāprabhu stated that
the Supreme Personality of Godhead is the Lord of the
illusory potency (māyā­adhīśa), while the jīva may be
under the control of māyā—this is the difference between
the Supreme Lord, īśvara, and the jīva. Īśvara is absolute
(brahma­vastu) and unlimited (bṛhad­vastu). In contrast,
the jīva is insignificant (kṣudra­vastu) and atomic (aṇu­cit).
Īśvara is the controller of the illusory potency (māyā­
adhīśa), while the jīva may be controlled by the illusory
potency (māyā­vaśa). The jīva is an eternal servant (nitya­
dāsa) of Lord Kṛṣṇa by nature, and Lord Kṛṣṇa is his
eternal master (nitya­prabhu). Kṛṣṇa is the object of
service (sevya), controller (niyāmaka), and protector
(rakṣaka) of the jīva. Service to Lord Kṛṣṇa is the eternal
duty of the jīva.
Śrīman Mahāprabhu said:
jīvera svarūpa haya kaṣṇera nitya­dāsa
kṛṣṇera taṭasthā­śakti bhedābheda prakāśa
kṛṣṇa bhuli sei jīva anādi bahir­mukha
ataeva māyā tā're deya saṁsāra­duḥkha
sādhu­śāstra­kṛpāya yadi kṛṣṇonmukha haya
seī jīva nistare māyā tāhāre chāḍaya
tā te kṛṣṇa bhaje kare gurura sevana
māyā­jāla chūṭe pāya kṛṣṇera caraṇa
Meaning: The living entity is by nature an eternal
servant (nitya­dāsa) of Lord Kṛṣṇa. He is the marginal
potency of Lord Kṛṣṇa. He is simultaneously a different and
non­different manifestation (bheda­abheda prakāśa) of
Lord Kṛṣṇa. Having forgotten Lord Kṛṣṇa, the living entity is
averse to Him since time immemorial; thus, the illusory
potency gives him distress in material existence. When the
living entity becomes inclined to serve Lord Kṛṣṇa by the

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mercy of saintly persons and scriptures, he is delivered—
the illusory potency releases him from her clutches. In
other words, when the living entity engages in devotional
service to Lord Kṛṣṇa and the spiritual master, he becomes
free from the net of the illusory potency and attains the
lotus feet of Lord Kṛṣṇa.
The jīva is the soul (ātmā), not the mind (mana) or
body (deha); he resides in the body. When the jīva leaves a
particular body, that body falls dead on the ground. The jīva
is consciousness (cetana), while the mind is a semblance
of consciousness (cetana­ābhāsa) and the body is
insentient (acetana) or dull matter (jaḍa). The mind is the
subtle body (sūkṣma­śarīra). The mind is the dim reflection
of animation and it is meddling with the world; the mind is
not one with the soul. [The mind is a dim reflection of
consciousness; it is not the same as the soul.] The mind
always wanders in the external world where it perceives
gross objects. However, it cannot provide a connection
with the eternal substance (nitya­vastu), the Supreme
Lord. I am a jīva, not the mind or body. The body and
myself are not the same, just as a home (gṛha) is not the
same as the resident of that home (gṛhī). The soul or jīva,
who resides inside the body, is the proprietor of the subtle
body or mind, and the gross body. Mind is the property and
the living entity (soul) is the proprietor. Gross body is the
property and the living entity (soul) is the proprietor. Due to
ignorance (ajñānatā), the jīva identifies (ātma­buddhi) with
the body, and he mistakes the body as 'I'.
Śrīman Mahāprabhu stated:
jīve svarūpa kṛṣṇa­dāsa­abhimāna
dehe ātma­jñāne ācchādita sei jñāna
dehe ātma­buddhi haya vivartera sthāna
dehe ātmabuddhi—ei mithyā haya
(Caitanya­caritāmṛta)
The jīva is an eternal substance (nitya­vastu); he is
not temporary (anitya) like the gross and subtle bodies.
Although he is by nature a servant of Lord Kṛṣṇa (kṛṣṇa­
sevaka jīva), he has forgotten Lord Kṛṣṇa, and therefore he

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is in so much distress and he has fallen so low. Eagerness
to serve Lord Kṛṣṇa (kṛṣṇa­unmukhatā) is the sign of a
jīva’s good health (svāsthya); his healthy condition
(svastha­avasthā) is to know himself as kṛṣṇa­dāsa.
Currently, the jīva has forgotten his true ego as a servant of
Lord Kṛṣṇa, and he has become a sense enjoyer or dry
renunciate. Thus, he is in a diseased condition.
Appropriate medical treatment (cikitsā) is to turn his face
towards Kṛṣṇa. True compassion is to turn a jīva who is
averse to Lord Kṛṣṇa (kṛṣṇa­bahirmukha) into a devotee
who inclined to serve Him (kṛṣṇa­unmukha); this is the best
act of kindness. The living entity (jīva), who belongs to Lord
Kṛṣṇa, is suffering due to forgetting Him. Only by being
completely dovetailed with Lord Kṛṣṇa, and by being
influenced by the company of saints, will one be able to
eliminate all kinds of inconvenience, and be happy forever.
[Once one is fully connected with Kṛṣṇa as a result of
sādhu­saṅga, one’s distress will go away and one will be
happy forever.]

Question 84—I am greatly benefited by hearing

your instructions. Please speak more hari­kathā.
Answer—The service that Śrī Gaurasundara talks
about is the best. Gaura­vihita­kīrtana, the kīrtana ordained
and performed by Śrī Gaura, contains the medicine that
can remove our current disease and awaken a service
attitude in our heart. It is everyone’s duty to take this
medicine; only then will we find peace. Kṛṣṇa­nāma­
saṅkīrtana is the infallible medicine, and hari­kīrtana is
always essential. The loud glorification of Lord Hari as
instructed by Śrī Caitanya is the only patha (path) and
pātheya (provisions for the journey) for obtaining eternal
peace. [Note: Hari­kīrtana is the path or way itself and the
food to be eaten during the journey on that path.] Lord
Hari's entire potency is invested in hari­kīrtana, and the
ultimate goal of human life is to regularly engage in hari­
kīrtana. [All power is within hari­kīrtana, which can bestow
kṛṣṇa­prema, the crest­jewel of all goals of human life. This

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supreme goal is unattainable through other processes
such as jñāna (mental speculation or knowledge leading to
impersonal liberation), karma (desire for the fruits of one's
activities), and yoga (mysticism).] It is the duty of those
who have taken shelter of Śrī Caitanya Mahāprabhu to
follow His path and follow the instructions of Śrīmad­
Bhāgavatam.
Having forgotten service to Lord Kṛṣṇa, we have
become lords here. We had a desire to be a master
(prabhu), and this material world has given us an
opportunity to be so; this world is well­equipped for this
purpose. However, to be a lord in the material world is not
the dharma (constitutional function) or svarūpa (function of
eternal nature) of the living entity; rather, it is a function of
perverted nature (virūpa). There is no peace in this; there
is peace only in performing devotional service. The true
ego of being a servant of Lord Kṛṣṇa is the only way to be
peaceful. Sense gratification and renunciation are not
functions of the soul; service to Bhagavān (bhagavat­sevā)
is. Forgetting our real identity—who I am—has caused our
ruination. “I am a servant of Bhagavān”—this is divine
knowledge. Śrī Gurudeva, beloved of Lord Kṛṣṇa (kṛṣṇa­
preṣṭha), reminds us of our eternal nature as a servant of
Lord Kṛṣṇa by bestowing transcendental knowledge (divya­
jñāna) or spiritual initiation (dīkṣā). [Note: the words dīkṣā
and divya­jñāna are synonymous.] As a result of serving
the spiritual master, ātma­dharma bhagavad­bhakti
(constitutional function of the soul) manifests. If I give up
duplicity, approach devotees of Lord Kṛṣṇa, and follow their
instructions, I will certainly be delivered in this life or the
next. Our life becomes meaningful only when we are
granted service to Lord Kṛṣṇa. You are all scholars
(paṇḍitas). I do not regard you as non­devotees; you are
saintly persons. I bow my head at your feet; please
mercifully give this service to me. Please do not think that
you are a great personality of the external world. Give up
everything else and develop attraction for the lotus feet of
Śrī Caitanya­candra; only this much is required. Only if this

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happens will you be able to understand immediately that
there is no imperfection in the words of Caitanyadeva.
Those who hear about this fact will engage in kīrtana. My
brothers, why are you walking on the path of
inauspiciousness? What is the purpose of anything else?
Our only duty is to always listen to kṛṣṇa­kathā. It is
especially important to serve Kṛṣṇa in every way.
Presently our soul is sleeping and giving all
responsibility to the mind. We should awaken at least a
little because the mind is currently disloyal, and it is our
greatest enemy. It is throwing us into an ocean of sorrow.
Therefore, it is necessary to keep the mind under control.
No matter what the situation is, forgetting Bhagavān is the
cause of all misfortunes. [Forgetting God is the reason for
all of our troubles.] All facilities come to one only after
taking shelter of the lotus feet of Śrī Kṛṣṇa. If one gives up
Hari, one enters darkness which is troubling to the soul.
We have received the human form of life by great fortune;
we have not gotten it to waste it in foolish activities. The
normal condition of human life (proper human life) is
rendering service to Bhagavān.
'kṛṣṇa, tomāra haṅa' yadi bale eka­bāra
māyā­bandha haite kṛṣṇa tāre kare pāra
“O Kṛṣṇa! I am Yours”—if one says this even once,
Kṛṣṇa frees him from the bondage of the illusory potency
(māyā­bandhana).

Question 85—How do we become a servitor of

Lord Kṛṣṇa?
Answer—First we must surrender to Bhagavān and
take shelter at the lotus feet of Śrī Guru. We cannot see
Bhagavān with these material eyes. We are conditioned
living entities. Only by following in the footsteps of the
servants of Śrī Caitanya­deva will our true ego of being a
servant of Bhagavān (bhagavad­dāsa­abhimāna) awaken.
[Only by carrying the shoes of the servants of Śrī Caitanya­
deva on our heads will our true ego of being a servant of
Bhagavān (bhagavad­dāsa­abhimāna) awaken.] By the

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mercy of devotees, our devotional eyes will open, and only
then will we become a servitor of Lord Kṛṣṇa and have His
darśana by the mercy of the spiritual master (guru­kṛpā).

Question 86—Who taught us the philosophical

conclusion (su­siddhānta) that bhakti alone is very
pleasing (preyaḥ)?
Answer—Śrīla Bhaktivinoda Ṭhākura, preceptor of
the whole world (jagad­guru), is one of the great
personalities sent by Lord Śrī Gaurasundara to deliver the
world. He is our shelter; he gave us a chance to know
about pure devotional service, the current of devotion
flowing through an unbroken chain of spiritual masters
(guru­paramparā). While past ācāryas taught that bhakti is
auspicious and beneficial, Śrī Bhakti­vinoda Ṭhākura, best
of the followers of Śrīla Rūpa Gosvāmī, taught that bhakti
alone is all­pleasing (preyaḥ). Those who do not regard
devotional service as such are non­devotees; they are
averse to Lord Hari and devoid of auspiciousness.
Conditioned human beings find only activities other than
those of devotional service to Lord Kṛṣṇa, such as those of
karma and jñāna, to be pleasing, and they remain
absorbed in trying to satisfy their senses. Śrī Bhaktivinoda
Ṭhākura is a beloved personal associate of Śrī
Gaurasundara and a non­different manifestation of Him.
He regards devotional service to Bhagavān to be very
pleasing, and he is happily satisfying the senses of Lord
Kṛṣṇa.
Śrī Bhaktivinoda Ṭhākura found only causeless
devotional service (ahaitukī­bhakti) to be very pleasing,
and he advises those who choose the auspicious path of
devotional service. One path is pleasing to some, and
another path is pleasing to others. Śrīla Bhakti­vinoda
Ṭhākura protected living entities from making endeavors
that do not give happiness to Kṛṣṇa (a­bhakti­vinoda). He
did not preach about topics that are partially related or
unrelated to devotional service. Some people say,
“Devotional service may give you happiness, but non­

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devotional activities give me happiness.” However, Bhakti­
vinoda Ṭhākura refuted the idea that material activities and
spiritual activities are the same or are of equal value (cit­
jaḍa samanvaya­vādīs). Bhakti (devotional service) and
abhakti (non­devotional activities) can never be equal. The
divine pastimes of Kṛṣṇa and the material pastimes of the
illusory potency māyā are of very different natures.
Bhaktivinoda is only interested in teaching and facilitating
devotional service.
The flow of pure devotional service was obstructed
by many worldly circumstances, and Śrī Bhaktivinoda
Ṭhākura, who regards devotional service to be pleasing,
allowed that flow to continue. Those who respect the
pastimes and teachings of Bhakti­vinoda Prabhu, and who
honor his instructions and precepts, are my spiritual
masters. We have taken shelter at the lotus feet of Śrī
Gurudeva, who regards only bhakti to be pleasing. We
have nothing to do with those who regard Bhakti­vinoda
Ṭhākura, beloved of Gaurasundara, to be a worldly person.
May we never have to see the face of an unfortunate
person who is opposed to Bhakti­vinoda Ṭhākura.

Question 87—Should we keep always the fire of

saṅkīrtana burning in the maṭha?
Answer—Certainly. The fire of the congregational
chanting of the holy names of Lord Kṛṣṇa (saṅkīrtana­agni)
must be kept burning in every maṭha. We must give special
attention to preventing this fire from being extinguished.
There should be no trace in the maṭha of activities for
satisfying our own senses. Priority must be given to
activities for fully satisfying the senses of Śrī Śrī Rādhā­
Govinda. When the fire of congregational chanting of the
holy names of Lord Kṛṣṇa, which cleanses the mirror of the
heart, is not burning properly in the maṭha, unwanted
qualities such as feeling enmity (mano­mālinya), fault­
finding (chidra­anveṣaṇa), duplicity (kapaṭatā), envy
(īrṣyā), and hating (vidveṣa) will contaminate the hearts of
the residents. As a result, the forest fire of material

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existence (bhava­mahā­dāvāgni) will gradually increase,
and as long as it is not eliminated at the root, one cannot
attain prema, the ultimate result of saṅkīrtana.
The effulgent flames of saṅkīrtana burn everything
undesirable including anya­abhilāṣa, karma, jñāna, bhoga,
vrata, and tapa. Only wretched people having perverted
intelligence (durbuddhi) adopt other means (sādhana) and
goals (sādhya); intelligent people worship Mahāprabhu
through saṅkīrtana­yajña. By simply performing śrī­kṛṣṇa­
saṅkīrtana, one automatically accomplishes what was
accomplished by the mahā­dhyāna of Satya­yuga, the
mahā­yajña of Tretā­yuga, and the mahā­arcana of
Dvāpara­yuga. It is impossible to serve Śrī­Gaura­sundara,
the combined form of Śrī Śrī Rādhā­Govinda (śrī­rādhā­
govinda­milita­tanu), without saṅkīrtana. Arcana alone is
not sufficient; the mahā­arcana of saṅkīrtana is required.
Śrīman Mahāprabhujī says at the beginning of Śikṣāṣṭaka:
paraṁ vijayate śrī­kṛṣṇa­saṅkīrtanam, which means, “Let
there be victory for śrī­kṛṣṇa­saṅkīrtana.”

Question 88—How should we live as

householders?
Answer—One can avoid falling into the deep, dark
well of family life if one gets the association of swan­like,
great liberated personalities (parama­haṁsa mahā­
puruṣas). By such association, one can be a spiritual
householder who aspires for love of Kṛṣṇa (pāramārthika­
gṛhastha). Pure devotees (bhakta­bhāgavata) and the
scripture Śrīmad­Bhāgavatam are non­different.
Householders who do not associate with such devotees,
and do not discuss Śrīmad­Bhāgavatam, cannot attain
auspiciousness.
It is good to be in household life as long as one is
nicely serving Bhagavān. One cannot serve Him if one is
excessively attached to materialistic family life, including
home, family, wife, and children (gṛha­vratadharma).
Family life is auspicious if one is determined to serve
Kṛṣṇa; this is much better than having false renunciation

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(phalgu­vairāgya) or monkey renunciation (markaṭa­
vairāgya), which does not bring even an iota of
auspiciousness. The gṛhastha­āśrama is acceptable only if
it is favorable for devotional service to Lord Hari; if family
life does not include devotional service, it should be
abandoned. If one exhibits detachment from home as a
show of false asceticism or renunciation, this is not
beneficial; such an immature vairāgī will fall down after just
two or three days.
Gṛha­vrata­dharma (excessive attachment to
household life) is destroyed through association with
devotees of Bhagavān. Such excessive attachment arises
only in those who follow the ways of the material world
(bāhya­jagata).
Devotees of Bhagavān may be in either the
sannyāsa­āśrama or gṛhastha­āśrama. It is not good for
non­devotees to enter household life. For devotees,
household life is like living in a maṭha, because in both
cases the goal is kṛṣṇa­prema. There is a difference of
Heaven and Earth between a person attached to sense
gratification (gṛha­vrata) and a person attached to
devotional service to Lord Kṛṣṇa (kṛṣṇa­vrata). [For
devotees of Bhagavān, just as taking up the path of
renunciation may be necessary, taking up the path of a
household may also be necessary. It may be desirable for
devotees of Bhagavān to enter into a household, but non­
devotees should not do so. If a devotee of Bhagavān
enters into a household, it should be understood that this is
like entering an āśrama of a maṭha (monastery). This is
because there is no difference between a spiritual
household and a monastery. There is a difference between
a household of materialistic non­devotees (gṛha­vrata) and
a household of devotees of Lord Kṛṣṇa.]
In household life, one should cultivate devotional
service to Lord Kṛṣṇa (kṛṣṇa­anuśīlana). A householder
devotee aspiring for kṛṣṇa­prema, the highest goal of
human life, should always avoid bad association (asat­
saṅga) and mundane gossip (prajalpa), and should

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respectfully follow the limbs of devotional service including
enthusiasm (utsāha), determination (niścaya), patience
(dhairya), hearing (śravaṇa), and chanting (kīrtana). It is
essential for householder devotees (gṛhastha­bhaktas) to
serve Hari, guru, and devotees of Lord Kṛṣṇa, to loudly
glorify the holy names of Lord Kṛṣṇa, to associate with
saintly persons, and to hear about the pastimes of Lord
Hari. Auspiciousness comes when one endeavors to fully
serve Lord Kṛṣṇa.

Question 89—When do devotees who have

attained divine love (premī­bhaktas) laugh and cry?
Answer—It is very difficult to understand the
activities of premī­bhaktas; that divine love intoxicates and
directs them, sometimes making them laugh and
sometimes making them cry. When devotees see Kṛṣṇa
everywhere, they laugh in great happiness (viśvaṁ pūrṇa
sukhāyate). When they see people who are disturbed and
grieving, they cry out of compassion. They ignore what
worldly people say. Śrīmad­Bhāgavatam (11.2.40) states:
evaṁ­vrataḥ sva­priya­nāma­kīrtyā
jātānurāgo druta­citta uccaiḥ
hasaty atho roditi rauti gāyaty
unmāda­van nṛtyati loka­bāhyaḥ
Meaning: A sprout of anurāga and prema for the
nāma­saṅkīrtana of Śrī Bhagavān, who is ekānta­priya (the
sole beloved), grows in the hearts of saintly persons who
have taken a vow of serving Bhagavān through prema­
lakṣaṇā bhakti­yoga (loving devotional service). Their
hearts melt. Their consciousness rises above that of
general people, and they are beyond ordinary opinions and
views. Having no shyness and no regard for popularity,
they sometimes burst out laughing and sometimes weep
bitterly. Sometimes they loudly call out to Bhagavān, and
sometimes they sweetly sing His glories. Sometimes they
dance in order to please Him.
Śrīman Mahāprabhu has said:
kibā mantra dilā, gosāñi, kibā tāra bala

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 japite japite mantra karila pāgala
hāsāya, nācāya, more karāya krandana
eta śuni' guru hāsi balilā vacana
kṛṣṇa­nāma­mahā­mantrera ei ta' svabhāva
yei jape, tāra kṛṣṇe upajaye bhāva
kṛṣṇa­nāme phala premā—sarva­śāstre kaya
bhāgye sei premā tomāya karila udaya
premāra svabhāve kare citta­tanu­kṣobha
kṛṣṇera caraṇa prāptye upajaya lobha
premāra svabhāve bhakta hāse, kāṅde, gāya
unmatta haīyā nāce, iti­uti dhāya
(Caitanya­caritāmṛta)
Meaning—Śrīman Mahāprabhu said, “I went to my
gurudeva and asked him, 'O gurudeva! What type of
mantra have you given me? How powerful it is! Chanting
this mantra drives me mad. Sometimes it makes me laugh,
sometimes it makes me dance, and sometimes it makes
me cry.' Hearing this, Śrī Gurudeva told me that the Kṛṣṇa­
nāma Mahā­mantra has such a nature; attachment for
Kṛṣṇa arises in the hearts of those who chant or sing it. A
devotee, controlled by divine love, sometimes laughs,
sometimes cries, sometimes sings, and sometimes acts as
if he were mad, running and dancing here and there.”

Question 90—What is the religion for Kali­yuga?

Answer—Hari­nāma saṅkīrtana (loud
congregational chanting of the holy names of Lord Kṛṣṇa)
is the religious principle (dharma) of Kali­yuga.
harer nāma harer nāma harer nāmaiva kevalam
kalau nāsty eva nāsty eva nāsty eva gatir anyathā
Bṛhan­nāradīya Purāṇa states that in Kali­yuga, one
can only be delivered by hari­nāma. There is no other way,
no other way, no other way of deliverance. It is mentioned
elsewhere in scriptures:
kali­yuga­dharma—kṛṣṇa­nāma saṅkīrtana
niraparādhe nāma laile pāya prema­dhana
This means that the dharma of Kali­yuga is kṛṣṇa­
nāma saṅkīrtana. If one avoids all offenses and takes

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shelter of hari­nāma, one certainly obtains kṛṣṇa­prema­
dhana, the wealth of love of Lord Kṛṣṇa. This is also stated
in Śrīmad­Bhāgavatam 12.3.52:
kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ
dvāpare paricaryāyāṁ kalau tad dhari­kīrtanāt
The purport is that whatever result was obtained in
Satya­yuga by meditation, in Tretā­yuga by fire sacrifice, or
in Dvāpara­yuga by Deity worship is obtained in Kali­yuga
by hari­nāma­kīrtana. Everything is accomplished by
performing kīrtana of the names of Śrī Hari. Meditation is
prescribed in Satya­yuga, but in the Age of Kali it is not
possible for one to properly meditate because the mind is
very fickle. Therefore, in Kali­yuga great emphasis has
been placed on the only effective meditation (mahā­
dhyāna); chanting the holy names is that great meditation
(mahā­dhyāna). In Satya­yuga various forms of ineffective
meditation (alpa­dhyāna) were popular; however, it was not
possible to attain a vision of Śrī Gaurasundara, the
personification of magnanimity (audārya­vigraha), in that
way. Therefore, in Kali­yuga the most effective form of
meditation in the form of saṅkīrtana has been arranged,
through which it is possible to have a vision of Śrī
Gaurasundara. [Therefore, the only effective meditation
(mahā­dhyāna) in Kali­yuga is harināma­saṅkīrtana.
Various forms of ineffective meditation (alpa­dhyāna) are
popular, but they cannot give darśana of Śrī
Gaurasundara, the personification of magnanimity
(audārya­vigraha).] Meditation was the means of attaining
perfection in Satya­yuga, but when defects arose in the
process of meditation, fire sacrifices (yajñas) were
performed to satisfy Bhagavān in Tretā­yuga. Therefore
there is a process of performing a great sacrifice (mahā­
yajña) of congregational chanting of the holy names (hari­
nāma­saṅkīrtana) in Kali­yuga. When defects arose in
yajñas, which was the means of perfection in Tretā­yuga,
Deity worship (arcana­vidhi) was performed to satisfy Him
in Dvāpara­yuga. Thus, effective Deity worship (mahā­
arcana) during Kali­yuga is accomplished through śrī

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kṛṣṇa­nāma­saṅkīrtana. If a patient does not get well after
being given various gentle medicines, the physician gives
him a poison pill, telling him that it has great potency.
Similarly, śrī­harināma­saṅkīrtana is prescribed in Kali­
yuga due to the extreme plight of the living entities.
All potency is fully present in śrī­nāma; thus, hari­
nāma­kīrtana and śrī­nāma­bhajana are the greatest
meditation (mahā­dhyāna), the greatest sacrifice (mahā­
yajña), and the greatest means of Deity worship (mahā­
arcana). The meditation (dhyāna), worship (arcana), and
fire sacrifice (yajña) performed for the pleasure of Lord
Kṛṣṇa are common and ordinary (sādhāraṇa) practices,
while chanting the holy name of Lord Kṛṣṇa (kṛṣṇa­kīrtana)
is the greatest meditation, greatest fire sacrifice, and
greatest worship. Thus, chanting can easily accomplish all
of the objectives that can be achieved by meditation
(dhyāna), worship (arcana), and fire sacrifice (yajña). Śrī­
nāma­bhajana (the devotional service of chanting the holy
names) is the mahā­arcana, mahā­yajña, and mahā­
dhyāna. It is not appropriate to be distracted in this mahā­
dhyāna. Therefore, intelligent persons (buddhimāna­vyakti)
perform harināma­saṅkīrtana which is the greatest
meditation (mahā­dhyāna), greatest sacrifice (mahā­yajña)
and greatest Deity worship (mahā­arcana). Only those who
lack intelligence (durbuddhi) follow other practices which
do not contribute to their spiritual welfare. Śrīmad­
Bhāgavata states:
kṛṣṇa­varṇaṁ tviṣākṛṣṇāṁ sāṅgopāṅgāstra­pārṣadam
yajñaiḥ saṅkīrtana­prāyair yajanti hi su­medhasaḥ
saṅkīrtana­yajñe kalau kṛṣṇa­ārādhana
sei ta sumedhā pāya kṛṣṇera caraṇa
(Caitanya­caritāmṛta)
We are instructed to worship Lord Kṛṣṇa by
performing saṅkīrtana­yajña, sacrifice in the form of
congregational chanting of the holy names, during Kali­
yuga. One who does so is the most intelligent (parama­
buddhimāna), and he attains the lotus feet of Kṛṣṇa.

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 Question 91—What are the thoughts of a
devotee?
Answer—Liberated persons do not desire
liberation. Devotees are indeed liberated; therefore, they
do not desire dharma (mundane religiosity), artha
(economic development), kāma (sense gratification), or
mokṣa (liberation).
Devotional service is the only real happiness; such
happiness cannot be attained in any other path. That is
why devotees are the only truly happy people; all others
must face worldly grief and disturbance. Karmīs (fruitive
laborers), jñānīs (those who pursue the path of jñāna, or
knowledge, directed toward impersonal liberation), yogīs
[those who practice the yoga system with the goal of
realization of the Paramātmā (Supersoul) or of merging
into the Lord’s personal body], bhogīs (sense gratifiers),
and tyāgīs (renouncers) cannot have peace of mind
because they are devoid of devotion (bhakti) for Lord
Kṛṣṇa. “Let me be happy; others can be sad”—such
thinking, known as anya­abhilāṣa (other desires), occurs
on the paths of karma and jñāna. The devotees of Lord
Kṛṣṇa who tread the path of unalloyed devotional service
do not want anyone to be deprived of the bliss of
devotional service and love of Godhead. They desire that
all the persons of this world should unite and engage in the
congregational chanting (kīrtana) of the holy names of Lord
Hari. They want that this congregational chanting of the
holy names go on for twenty­four hours a day without
cessation. The path of exclusive devotional service
(kevalā­bhakti) is independent and supremely powerful. It
does not need any assistance from other paths such as
karma (fruitive activities), jñāna (knowledge directed
towards impersonal liberation), yoga (path of mysticism
aimed at merging in the body of Lord Viṣṇu called īśvara­
sāyujya as taught by Patañjali) or tyāga (imperfect or
immature renunciation based on the thought that the
objects that are favorable for the devotional service of Lord
Kṛṣṇa are material and are an impediment to one's spiritual

106
advancement). There is no need of mixing exclusive
devotional service (kevalā­bhakti) with other paths to get
success, because congregational chanting (kīrtana) of the
holy names of Lord Hari is the only infallible weapon that
does not depend on or require assistance from any other
process or means. One must first hear this kīrtana with
submissive ears from the lips of pure devotees. Then all
other senses automatically become favorable for rendering
devotional service to Lord Kṛṣṇa by the power of engaging
one's tongue in the glorification of Lord Kṛṣṇa's holy
names. As a result of pure congregation chanting of the
holy names of Lord Kṛṣṇa, one can have a vision of
Bhagavān’s transcendental form (rūpa), qualities (guṇa),
specialties (vaiśiṣṭya), and pastimes (līlās). By accepting
these thoughts, the devotees will advance on the path of
gradual progress (krama­panthā) in devotional service.
[Note: Here the path of gradual progress in devotional
service (krama­panthā) means: (1) to take shelter of pure
devotees of Lord Kṛṣṇa, (2) to engage in hearing Lord
Kṛṣṇa's holy names from their lotus mouths, (3) to utilize
one's full time—twenty­four hours a day—in nicely chanting
and remembering the Lord's divine name, transcendental
form, qualities and eternal pastimes, (4) to gradually
engage one's tongue and mind in devotional service of
Lord Kṛṣṇa.]

Question 92—What is the nature of Bhagavān's

janma­līlā (birth pastime)?
Answer—Mother Śacī and Jagannātha Miśra are
nitya­siddha parikara (eternally perfected associates); their
heart and body consist of pure, transcendental goodness
(śuddha­sattva). Their heart and body are not material like
the heart and body of conditioned living entities (baddha­
jīvas). Vasudeva is the personification of viśuddha­sattva.
The son of Vasudeva, who performs spiritual pastimes (cid­
vilāsī Vāsudeva), manifests only in the heart of Vasudeva.
Ordinary men and women engage in sex life to satisfy the
senses of their mundane bodies, which consist of material

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elements such as blood and flesh. The union of
Jagannātha Miśra and Śacī­devī is not comparable to such
mundane sex life, and Śacī­devī's pregnancy is not the
result of such mundane sex life. To think that the two are
the same is an offense. When one’s heart is inclined to
serve Bhagavān, one can understand the glories of the
transcendental womb of Śacī­devī, who is śuddha­sattva­
maya (embodiment of unadulterated goodness). In his
commentary on Śrīmad­Bhāgavatam, Śrīdhara Svāmīpāda
says:
manaḥ āviveśa manasi āvirvabhūva,
jīvānāmiva na dhātu­sambandha ityarthaḥ
In this connection, Śrī Rūpa Gosvāmī Prabhu
describes in the book (grantha) Laghu­Bhāgavatāmṛta that
Kṛṣṇa first appears in the heart of Vasudevajī, and from
there He manifests in the heart of Devakījī. It is stated in
the thirteenth chapter of Śrī Caitanya­caritāmṛta, Ādi­līlā:
jagannātha miśra kahe,—svapna ye dekhila
jyotirmaya­dhāma mora hṛdaye paśila
āmāra hṛdaya haite gelā tomāra hṛdaye
hena bujhi, janmibena kona mahāśaye
Meaning—Jagannātha Miśra said to Śacī­devī, “In
my dream, I saw a very bright form enter my heart. Then,
that form went from my heart to your heart. From this, it
seems that some great personality will definitely appear.”

Question 93—How can we attain Śrī Rādhārāṇī

right now?
Answer—It is not that Śrī Rādhārāṇī is not here and
is inaccessible. If we see the beauty of Her toenails in Śrī
Gurudeva, we can attain Her and Her service now; then,
the thought of how we can attain Her will never arise. Śrī
Gurudeva is a personal associate of Śrīmatī Rādhārāṇī
and is a non­different manifestation of Her. Śrī Gurudeva,
who is in madhura­rasa (sweet conjugal mellow), is a
priya­sakhī (beloved confidante) of Śrī Rādhārāṇī, and he
is non­different from Her. Only devotees dedicated to their
spiritual master, and who have taken shelter of madhura­

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rasa, will have the great fortune of seeing in Śrī Gurudeva
the beauty of Śrī Rādhārāṇī's toenails. Only affectionate
disciples of guru can realize that Śrī Gurudeva is an
expansion (prakāśa­mūrti) or non­different (abhinna)
manifestation of Vārṣabhānavī Śrī Rādhājī, the daughter of
Vṛṣabhānu Mahārāja.

Question 94—How should we view events?

Answer—Śrīla Prabhupāda looks at Lord Kṛṣṇa
and says, “As long as we look towards Kṛṣṇa, everything is
fine. However, if we look away from Him and consider
ourselves and others to be doers, we will see everything
upside­down.”
Looking towards Kṛṣṇa is the descending or
deductive process (avaroha­paṅthā or śrauta­panthā), and
looking away from Him is the ascending or inductive
process (āroha­panthā). Trying to understand with the
intelligence of measuring, in the false ego of being the doer
instead of seeing Bhagavān as the doer, results in
distress.

Question 95—What is the condition of the jīvas

at the present time?
Answer—We are busy with this temporary body
which will last only for a few days (or years). We do not
think even slightly about what our duty in life is, and what
will happen after death. Mundane discussions about
various religions are actually deceptive. [During everyday
conversations about religious principles, ordinary people
tend to only discuss religions that are considered deceitful.]
The scriptures state:
pṛthivīte jata kathā dharma nāme cale
bhāgavata kahe saba paripūrṇa chale
That is, according to Bhāgavata, popular ideas
about worldly religion are full of misconceptions. [As per
Bhāgavata, all of the discussions that take place in the
name of religion on Earth are deceitful.]
It is very important to consider whether we are

109
moving forward in spiritual life or going backward. People
who are mano­dharmī (mental speculators) by nature
always move in the opposite direction of truth. Śrī
Caitanyadeva taught how to move forward on the path of
real truth. Those who arrogantly think that they will become
Brahma are lost in illusion. It is essential that such persons
be delivered. Before dying, one should understand two
things very well. The thousands of opinions prevalent in
India can be put in perspective only if one has the good
fortune of associating with devotees of Śrī Caitanya­deva.
Short­sighted people spend their days eating food
mixed with the stool of the tela­caṭṭā insect (cockroach
which eats oil). They think that there is nothing to eat
except this. Some people say that there is no need to live
in the material world, and that peace can only be achieved
by extinguishing one's existence (sattā); this is the idea
(vicāra) of Śākya­siṁha Buddha (acinmātra­vāda).
Śaṅkarācārya taught that everything other than spiritual
substance or cetana (cinmātra) is false. People with the
mentality of acetana­vāda or jaḍa­vāda (materialism) often
promote altruistic ideas or philanthropy (paropakāra­
vicāra), and they keep busy collecting worldly knowledge.
However, one should carefully consider what
consciousness (cetana­vastu) is.
One opposing force (Lord Kṛṣṇa’s material potency
māyā) is deluding and cheating the conditioned living
entities, but if they discuss the pastimes of Bhagavān, they
will not fall into māyā’s trap. When we see the whole world
as a servant of Bhagavān, there will be no sorrow. All of
our troubles are due to lack of cultivating devotional
service to Lord Kṛṣṇa (kṛṣṇa­anuśīlana). Mahāprabhu
summarized what Śrī Kṛṣṇa said in the Gītā:
jīvera svarūpa haya kṛṣṇera nitya­dāsa
kṛṣṇera taṭasthā­śakti bhedābheda­prakāśa
kṛṣṇa bhuli sei jīva anādi bahir­mukha
ataeva māyā tāre deya saṁsārādi duḥkha
Meaning—The living entity’s constitutional position
is as an eternal servant of Kṛṣṇa. As a manifestation of

110
Kṛṣṇa’s marginal energy he is simultaneously one with
Kṛṣṇa and different from Him. Because he has forgotten
Śrī Kṛṣṇa, the jīva has been absorbed in his attempts to
enjoy the material energy since time immemorial.
Therefore, Kṛṣṇa’s māyā­śakti awards the jīva the various
sufferings of saṁsāra.
Bhagavān is saying, “O jīva! You have been a non­
devotee (bahir­mukha) since time immemorial. You were
able to render devotional service (antarmukha­dharma);
you could have served Me, but instead you expected
service from Me. Although your origin is the Absolute
Bhagavān, you wanted to enjoy independently, so you
acquired the material propensity to measure. Do you want
to be the Lord? Do you not know that you are My servant?”
We are servants of Bhagavān. If we do not serve Him and
want to be served by Him, we can never achieve
auspiciousness. Hari is the Lord of all and all others are
His servants. Listening to His pastimes constitutes His
service. [When we hear about Bhagavān’s pastimes, we
are actually serving Him with our organ of aural reception
or ears]. Discussions of worldly dealings are not hari­kathā.
Those who speak about the pastimes of Bhagavān are real
gurus, and those who listen are real disciples (śiṣyas).
Those who hear hari­kathā must be submissive and
surrendered to the spiritual master. Auspiciousness will not
manifest if hari­kathā is spoken in the presence of doubters
or skeptics. One should be eager to hear hari­kathā. It is
very essential that the listeners be inquisitive. If there is an
opportunity to waste time, other thoughts will arise in the
mind. If we are fortunate, we will search for and inquire
about pure hari­kathā. Only then will we pass the better
way. In other words, only then will we enter the path of
righteousness (san­mārga).
The day we do not get an opportunity to discuss the
pastimes of Bhagavān is indeed a bad day (dur­dina),
much more so than an overcast day. Scriptures state:
tad­dinaṁ durdinaṁ manye,
meghayācchanna na durdinam

111
 yad­dinaṁ kṛṣṇa­saṁlāpa­
kathā­pīyūṣa­varjjitam
Translation: A cloudy day is not inauspicious, but a
day devoid of discussing kṛṣṇa­kathā is truly inauspicious.

Question 96—How will we be introduced to our

eternal nature (svarūpa)?
Answer—If we do not remember that we have a
real spiritual body (vāstava­deha), we will stay confused in
the false ego of being a material body. We will continue to
identify our dull material body to be the real self.
Adhokṣaja­vastu is beyond the grasp of the mundane
knowledge­acquiring senses. The Lord is Hṛṣīkeśa; we
have to serve Him with our senses, but those senses must
be spiritual. One obtains his eternal spiritual form that is full
of knowledge and bliss (cid­ānanda­svarūpa) by the mercy
(kṛpā) of Śrī Gurudeva. One can serve the Supersoul only
with the soul. That is, one can only serve Bhagavān, the
embodiment of knowledge, bliss, and eternity (sat­cit­
ānanda), with his spiritual body (vāstava­deha). One
serves Hṛṣīkeśa with one's spiritual senses. One who does
not serve Adhokṣaja Bhagavān is like an animal. One
should always associate with saintly persons. The
devotees of Bhagavān are the true saintly persons, and
they are always busy serving Him. Our propensity to give
happiness to Bhagavān will awaken when we get their
association. Saintly persons give us an idea of our eternal
body, and then we will stop regarding the material body to
be the soul. In this way, the desire for one's own
happiness, which ruins everything, will be eliminated
forever.
Bhaktas are neither sense enjoyers (bubhukṣus) nor
renunciants (mumuṣus, persons who desire mukti through
the dissolution of their gross and subtle bodies). They are
engrossed in serving Bhagavān, and they are intent on
pleasing Him. Sense gratifiers try to cheat Bhagavān by
enjoying their senses. Māyāvādīs (impersonalists) try to
cheat Bhagavān by becoming Bhagavān. Devotees do not

112
have these bad propensities. By the influence of devotional
service, they are situated in their constitutional form
(svarūpa), and they are spiritually intoxicated in their true
ego of being a servant of the Supreme Personality of
Godhead (sevaka­abhimāna).
The constitutional nature of a living being is to serve
Bhagavān. This spiritual nature is awakened by bhagavat­
sevā in the association of servants of Bhagavān, and once
it is awakened there will be no more endeavors for material
objects (virūpa).

Question 97—Why is one devoid of the tendency

to serve Bhagavān likened to an animal?
Answer—An animal does not know that devotional
service to Bhagavān Kṛṣṇa is the duty of the living entity.
Animals know only how to satisfy their senses and the
senses of their kind (jāti). They know nothing other than
this. If a person is only concerned with satisfying his
senses and achieving personal happiness, and he does
not care about making Bhagavān happy, and he simply
keeps busy like animals in eating and sensuous
enjoyment, then what can be said about him except that he
is like an animal disguised as a human being (nara­paśu)?
Eagerness to make Lord Kṛṣṇa happy (kṛṣṇa­sukha­
kāmanā), or devotional service, is the dharma of the living
entity. Those who have such bhakti can actually be called
mānava, or a human being descended from Manu, the
progenitor of mankind. Dharmeṇa hīnā paśubhiḥ samānā—
an animal is only concerned with its own welfare
(animalism, zoomorphism, paśutva) and sense enjoyment
(kāmukatva), while an actual human (vāstava­manuśya)
wants to make Lord Kṛṣṇa happy.

Question 98—Is dharma created by human

beings?
Answer—Never. Śrīmad­Bhāgavatam states:
dharmaṁ tu sākṣād bhagavat­praṇītaṁ
na vai vidur ṛṣayo nāpi devāḥ

113
 na siddha­mukhyā asurā manuṣyāḥ
kuto nu vidyādhara­cāraṇādayaḥ
The principles of religion, and the eternal
occupational duty of every living entity, are established
directly by Bhagavān. Great sages such as Bhṛgu, in
whom the mode of goodness is prominent, do not know the
principles of religion, nor do the demigods (devatās),
perfected beings (siddhas), demons (asuras), humans,
Vidhyādharas, and Cāraṇas.
The religious principles of serving Bhagavān
(Bhāgavata­dharma or Parama­dharma) were not created
by humans. Such principles did not originate after the
appearance of humans; they have existed since time
without beginning, and they will exist for eternity. They
cannot be changed or eliminated. That devotional service
to Adhokṣaja Śrī Hari is eternal dharma. The human­
concocted religions of this world are temporary and inferior,
and are opposed to parama­dharma. Duties related to the
body (deha­dharma), and mental exercises (mano­
dharma), are not part of bhāgavata­dharma, parama­
dharma, or ātma­dharma. Therefore, Bhagavān
Kṛṣṇacandra instructs in the Gītā that one should give up
all other religious principles and accept only the eternal
religious principle (nitya­dharma) of taking shelter of
Bhagavān (bhagavad­āśraya).
sarva­dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva­pāpebhyo mokṣayiṣyāmi mā śucaḥ
Bhāgavata­dharma is the eternal function (nitya­
vṛtti) of the soul (ātmā). The soul existed before humans
were created (mānava­sṛṣṭi), and its function—devotional
service—is eternal. Endeavors to reveal this eternal
function of the soul are known as sādhana, or devotional
practice.
The purpose of standard moral principles
(sādhāraṇa­naitika­dharma) is to transform a person of
animalistic nature into one worthy of being called a proper
human being. Devotional service to Bhagavān (bhāgavata­
dharma) is above such principles; its eternal goal (nitya­

114
prayojana) is to give living entities the qualification to serve
Bhagavān, who is superior (parātapara) to even great
personalities like Lord Brahmā and Lord Śiva. The gist of
everything is that bhāgavata­dharma gives no
consideration to the convenience or worldly desires of
humans or animals (suvidhā­vāda); it is concerned solely
with providing eternal happiness to Adhokṣaja Bhagavān,
the Supreme Personality of Godhead who is imperceptible
to the mundane senses. It is the only means of obtaining
real, everlasting happiness (yathārtha­sukha or akṣaya­
sukha).
Vox populi is not vox Dei; vox Dei should be vox
populi. In other words, the people’s opinion is not the voice
of the Supreme Lord. Rather, great personalities
(mahājanas) instruct that the voice of the Supreme Lord
should be the opinion of saintly persons. Unfortunately,
those who do not know the difference between spiritual
substance and material substance (cit­jaḍa samanvaya­
vādī) have the opposite mentality. They say that there are
many paths and opinions that all lead to the same goal,
and that the people’s opinion shows the path to the
Supreme Lord or reflects His opinion. How surprising this
is! When religious principles are dictated by the general
population (gaṇa­mata­priyatā), it is a sign that there is no
love for the Supreme Lord. When the criterion for
ascertaining truth is adopting the opinions of worldly
people, society will be devoid of truth.

Question 99—Is service to Bhagavān real

freedom?
Answer—Yes. We are under the control of the
illusory potency (māyā­adhīna) and we are subordinate to
others (parādhīna), so we cannot protect ourselves.
Considering the constant danger in this world, Śrīmad­
Bhāgavatam instructs us to continuously cultivate
devotional service (bhagavad­anuśīlana). We are always
caught in the jaws of death, so where is our freedom in the
kingdom of māyā? Only by serving Lord Hari (hari­sevā)

115
can we attain the eternal freedom and perfection of the
soul.

Question 100—Can we achieve auspiciousness

without surrender?
Answer—No. It is not possible to attain
auspiciousness without fully surrendering to Kṛṣṇa's lotus
feet. If we do not constantly remember Lord Kṛṣṇa, we will
surely be diverted. When the mood of ‘I’ and ‘mine’ is
strengthened by mundane knowledge, we will certainly
face disturbances. If we develop the false ego that we are
enjoyers of the material world, that will certainly lead to our
degradation. We are sentient beings and the world is
insentient. We are trying to enjoy dull material objects
(jaḍa). We forget our nature as servants of Bhagavān, we
regard objects of the world as meant for our enjoyment,
and we become subjected to the false ego of being the
enjoyer. Gradually this false ego becomes stronger, and
then the evil thought that one is Bhagavān completely
covers the soul. When one is obsessed with becoming
superior to everyone else, his path to well­being and
auspiciousness is completely blocked.
Question 101—Who should live in a monastery?
Answer—People who do physical exercises are not
needed in a maṭha, nor are those who want to be
managers (bābus). Only devotees of Bhagavān should live
in a maṭha.
Anyone living in a maṭha who is there only to satisfy
his genitals and stomach should be sent away. In other
words, those who are attached to women and delicacies
should be sent away. In this way, the expenses of the
maṭha will be reduced, and society will be benefited.
Deceitful persons who do not adhere to the rules
and practices of the maṭha; who do not follow proper
guidance (ānugatya); who lack humility; and who behave
according to their own will should be sent home. It does
not matter if the number of residents in a maṭha decreases

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by this; it is improper to allow those who do not perform
sincere hari­bhajana, and who instead seek worldly
benefits (lābha), worship (pūjā), prestige (pratiṣṭhā), gold
(kanaka), and women (kāminī), to stay. A resident of a
maṭha should not think: “I have been living in the maṭha for
many days and I have done so much for the maṭha, so now
I should eat lavishly, wear expensive clothes, demand
proper respect, and be given the right to half of the maṭha
property.” Doubts, criticism of others, and gossip are
unfavorable for bhakti, and they will take us so far away
from it.
One should not think: “I am a great master; I am
very intelligent; I am an important speaker; I am a talented
singer.” We should be more humble than a blade of grass.
If somebody attacks or condemns us, we should be
tolerant and chant hari­nāma. We should understand that
Bhagavān kindly arranged such a situation to give us an
opportunity to be more meek and humble than a blade of
grass (tṛṇād­api sunīca). If someone treats us badly, we
should see it as a form of Bhagavān’s mercy. [When
someone says mean things to us, we should believe that
Bhagavān is showing kindness to us in this way.]

Question 102—Who should not have any

connection with a maṭha?
Answer—A maṭha should not have any relationship
with anyone who wants to live there with the intention of
misusing spiritual initiation (dīkṣā) or transcendental
knowledge (divya­jñāna).
Just as a boat and its captain are required to cross a
river, a guru is required to cross this ocean of material
existence. Nowadays some people are making me their
guru with such an intention; they did not hear from me
before, and I had not met them. [In reality, they have never
seen me, and I have never met them either.] Such people
want to follow a ritual (vidhi) and for this reason they
accept a guru, but they do not try to understand the real
glory of the guru. In this way, such people have not truly

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accepted the guru.
We will be ruined if we imitate the spiritual master
instead of following him; if we argue and debate with him;
or if we try to evaluate him through our intelligence alone.
We will only achieve auspiciousness if we give up such
foolishness and surrender at his lotus feet.
Devotees of Bhagavān do not desire wealth (artha),
worldly knowledge (vidyā), piety (yogyatā), or scholarship
(pāṇḍitya), as these put one at risk for committing offense
at the feet of the spiritual master and devotees. The result
of such offense is that the living entity will be deprived of
service to the spiritual master and Lord Kṛṣṇa.

Question 103—Whom does Bhagavān attract to

Himself?
Answer—Nandanandana Kṛṣṇa is Bhagavān
Himself. That transcendental black personality (kṛṣṇa­
vastu) attracts all in the three worlds (tri­bhuvana). Śrī
Gurudeva, beloved of Kṛṣṇa, is Śrī Kṛṣṇa’s attracting
potency. Only spiritual substance (vāstava­vastu) can be
truly attractive. Who does vāstava­vastu Bhagavān Kṛṣṇa
attract? A magnet attracts iron, not wood, because the
nature of iron is similar to that of the magnet, whereas the
nature of wood is different. Similarly, Bhagavān only
attracts His devotees because He is spiritual substance
(cid­vastu), and so are the living entities. However, when
living entities come in contact with māyā, their spiritual
quality becomes covered. When they take shelter at the
lotus feet of guru and perform devotional service, their
bondage (māyā­bandhana) is ended and their spiritual
quality (cid­guṇa) is revealed, which naturally attracts them
to Bhagavān. Living entities who are inclined to serve
Bhagavān (sevonmukha­jīva) are attracted to Him, and
they can experience His affection (sneha) and human­like
sweetness (mādhurya). All­attractive Bhagavān attracts
such living entities with His inconceivable power. However,
if a living entity is attracted to material objects, his
attraction to Bhagavān remains dormant. [If after turning

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toward Bhagavān a living entity gets attracted to something
other than Him, that living entity may lose attraction to the
original Person, Bhagavān.]
On one side is attraction to the material world, which
causes bondage, and on the other side is attraction to
Kṛṣṇa. In this world, attractive form (rūpa), taste (rasa),
touch (sparśa), smell (gandha), and sound (śabda) are
very close to us, and we are attracted to them because we
are weak. To resist such attraction, we should hear hari­
kathā from the mouth of a living saintly person. If we listen
to narrations of the pastimes of Bhagavān from sādhus
and gurus, we will save ourselves from enemies in the
form of attractive material forms, tastes, smells, and
sounds. If we are not attracted to Kṛṣṇa, we will be
attracted to māyā, His illusory potency.

Question 104—Who are the tarka­panthī

(rationalists or followers of the path of logic and
reasoning, or speculation)?
Answer—As long as one presents arguments and
counter­arguments, one cannot recognize a guru (spiritual
master). Śrī Gurudeva's words are indeed true. The desire
to test the words of a revered spiritual master (Śrī
Gurudeva), or to test vāstava­satya (transcendental truth),
is the path of reasoning (tarka­patha). Rationalists
following the path of reasoning disregard spiritual masters.
Only Gurudeva is able to clear all kinds of doubts. There is
no basis for logic. The truth taught by the Vedas, which is
received through āmnāya­dhārā, or the guru­paramparā
system of transmission of divine knowledge from Śrī Guru
to disciple since time immemorial, can never change. One
who bestows that immutable truth (aparivartanīya­satya)
upon a disciple is called a guru or spiritual master. The
heart of a person who is inimical to the spiritual master
(guru­drohī) is devoted to reasoning and speculation. The
thoughts that arise in such a heart are in disregard of the
spiritual master and scriptures.

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 Question 105—How can one hear hari­kathā
while not living in a monastery (maṭha) or while
residing in the material world (saṁsāra)?
Answer—All of the devotees in our monastery are
engaged in hari­kathā and hari­sevā. It is very important for
one to associate with, hear from, and serve such sādhus
who regard the service to Bhagavān and hari­kathā
(narrations of Lord Hari’s pastimes) to be their very life.
One should not reside in a place where there are no
narrations of Bhagavān’s pastimes, even if that place has
friends, relatives, wealth, and even the opulence of Indra.
By Bhagavān's grace, one can experience the compassion
of Mahāprabhu by associating with the residents of a
maṭha, who are engaged in hari­kathā and hari­sevā.
Those virtuous persons concerned about their well­
being should occasionally go to a maṭha (monastery) and
listen with reverence to narrations about Bhagavān from a
guru and Vaiṣṇavas. Only if we have taste for such
narrations and service to Bhagavān will we be saved from
bad association. When we study spiritual magazines and
books written by great devotees, we can get the same
benefit as directly hearing hari­kathā from those great
devotees if we beg Śrī Guru and Śrī Caitanya Mahāprabhu
for their mercy.
Although we cannot see the eternal associates
(parikaras) of Śrī Caitanya Mahāprabhu who have come to
this Earth from the abode of Bhagavān to deliver the
conditioned living entities, we are fortunate to have their
teachings and books that describe their lives. Therefore,
we should never be hopeless. (In other words, we should
not get discouraged and think that there is nothing that we
can do.) Mahāprabhu’s associates are not in front of us
now, so how will we achieve auspiciousness? We should
always follow the books, teachings, and transcendental life
example of those great associates. If we remain absorbed
in narrations of Bhagavān’s pastimes in a maṭha, we shall
certainly attain auspiciousness and nothing can hinder our
path to auspiciousness.

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 We can live anywhere according to Bhagavān's will,
as long as we hear narrations of Bhagavān's pastimes. In
this way, even in the midst of worldly work and other
matters, we can experience the grace of God,
remembrance of God, and devotion to God. In whatever
situation Bhagavān is happy to keep his devotees, they
should remain steady in that state, give up all sorrow, and
praise God. While associating with sādhus and hearing
hari­kathā, a tendency to serve God will certainly develop
in our heart, and at this stage we will be able to remember
Bhagavān. Bhagavān always hides behind a veil in order
to test us. When we are able to see Bhagavān's mercy
behind every incident, no distress or lamentation will
bother us.
This material world is a place of examination
(parīkṣā) for living entities, and in order to pass the
examinations, we will certainly have to hear about
Bhagavān's pastimes from pure devotees. Although it may
not be possible to hear hari­kathā from the mouth of a
sādhu all of the time, we can still benefit from sat­saṅga
(good association) by discussing the scriptures among
ourselves. [Although we may not always have the
opportunity to listen to hari­kathā (divine discourse) directly
from the mouths of saints, if we engage in self­study and
listen to hari­kathā through the medium of literary analysis
of the scriptures, we will not lack the company of saintly
persons (sat­saṅga).] Devotees of Bhagavān see Him
everywhere, while non­devotees hate Him and deny His
existence. But we find ourselves somewhere in the middle
of these two perspectives. One moment we have taste
(ruci) for spiritual matters, and the next moment we forget
Bhagavān and indulge in worldly pleasures (viṣaya­
bhogas). If our desire to serve Bhagavān prevails, we will
automatically become averse to sense pleasures. Worldly
life consists of temporary happiness and sorrow, whereas
God eternally enjoys being served. That is why we should
serve Bhagavān and make Him happy. [For this reason, we
always remain dedicated to serving Bhagavān for His

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happiness.]

Question 106—Is there a special need to

associate with Vaiṣṇavas?
Answer—Certainly. Association with guru and
Vaiṣṇavas, and loyalty to guru, are particularly auspicious.
We are completely unqualified because we are full of
unwanted habits (anarthas). If we do not associate with
Vaiṣṇavas, how can we learn Vaiṣṇava etiquette, and how
can we learn how to serve the spiritual master, devotees,
and Bhagavān? One should always have a good role
model (ādarśa). A Vaiṣṇava is very loyal to his spiritual
master, the holy name of Bhagavān, and his service to
Bhagavān, so if we do not associate with a Vaiṣṇava and
make him our role model, how will our dedication to guru,
our mood of possessiveness for him, our mood (buddhi)
that the guru is our master (īśvara), and our propensity to
serve Bhagavān arise? If a sincere devotee dedicated to
his spiritual master (guru­niṣṭha Vaiṣṇava) does not tell us
how to serve the spiritual master and how to behave with
him, we will lose sad­guru even if we have already found
him, and we will be deprived of guru­sevā even if we are
physically close to him.

Question 107—Should we happily accept all of

Bhagavān’s arrangements?
Answer—Certainly. Bhagavān is auspiciousness
personified (maṅgala­maya­vastu), so His arrangements
are all­auspicious. It is impossible for any of His
arrangements to be inauspicious. All of the arrangements
of the merciful Lord are for the best and full of kindness. It
is all for the best. Whatever Bhagavān does is for our well­
being, but there is a need to understand His mercy.
When Bhagavān puts one in a particular situation,
one should silently accept it as His grace and stay in the
same situation. Both His punishment (daṇḍa) and mercy
(kṛpā) are for the ultimate welfare of the living entities. We
welcome rewards from Bhagavān's māyā­śakti (illusory

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potency), but we reject chastisement (tiraskāra) or
punishment as painful. However, the ultimate purpose of
such punishment of māyā is to make one fit to receive
Bhagavān's grace; therefore, devotees do not disrespect
that punishment. They respectfully, joyfully, and tolerantly
accept it as mercy of Bhagavān. Those who cannot see
worldly loss and failure as God's mercy continue to
fruitlessly struggle in search for worldly progress and
happiness, only to find despair in the end.
Everything happens by Bhagavān's desire.
Therefore, if any suffering comes, one should not be
disturbed and should wait for His grace. Bhagavān Śrī
Nṛsiṁhadeva always protects devotees by destroying their
inauspiciousness. Therefore, sādhakas fixed in devotional
service never have to worry about their maintenance and
protection. When one surrenders to Bhagavān, all of his
inauspicious habits from material life are eliminated.
According to karma from previous births, sometimes
we are healthy and sometimes unhealthy. Only when we
feel healthy do we become averse to Lord Kṛṣṇa and begin
to consider ourselves superior to devotees. Kṛṣṇa,
considering our plight, has arranged for various kinds of
suffering, distress, and obstacles for our welfare, because
in such circumstances devotees try to understand the
meaning of the verse tat te ’nukampāṁ.
We should accept and be satisfied with whatever
makes Kṛṣṇa happy. If keeping me away from Him makes
Kṛṣṇa happy, I should gladly accept whatever suffering
comes as a result of that. Kṛṣṇera sevāya duḥkha haya
jata, seo ta parama sukha—suffering that comes while
serving Kṛṣṇa is a source of great pleasure. Vaiṣṇavas
have such a realization, and we should follow this.

Question 108—Does aśauca (impurity resulting

from death of a relative or from committing sinful acts)
apply to Vaiṣṇavas?
Answer—No. There is no consideration of aśauca
for Vaiṣṇavas, whether householder or renounced. Only

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serving Bhagavān makes everything, including pitṛ­
śrāddha (offering oblations to the forefathers) and pitṛ­
tarpaṇa (pleasing the forefathers), successful. [Engaging in
the service of God automatically accomplishes all acts
related to ancestral rituals and offerings to ancestors.]
Therefore, Vaiṣṇavas need not perform śrāddha­tarpaṇa
and other such rituals separately from their devotional
service. However, for the sake of following good behavior
and social etiquette (loka­vyavahāra), a householder
devotee should first become sanctified by chanting hari­
nāma, and then perform the śrāddha of the forefathers
eleven days after a death (or any other day) by offering
them mahā­prasāda. [Note: one must not perform śrāddha
on Ekādaśī day].

Question 109—When will we understand that the

holy name (śrī­nāma) is directly Kṛṣṇa Himself?
Answer—The holy name of Bhagavān and
Bhagavān are non­different. We will realize this only when
our anarthas (unwanted habits) are eliminated. On the day
we give up aparādhas (offences) and chant kṛṣṇa­nāma,
we will understand that all kinds of siddhis (mystic
perfections) are attained by chanting the holy name. When
anarthas are eliminated by performing kīrtana of śrī­nāma,
śrī­nāma will give a revelation of His form (rūpa), qualities
(guṇa), and pastimes (līlā). At that time, one does not have
to try to artificially remember them by one’s own effort.
One's perfected spiritual form (siddha­svarūpa) will awaken
by the influence of offenseless chanting of the holy name,
which eliminates the propensity for one to consider the
gross and subtle bodies to be the real self. When the
siddha­svarūpa manifests, one realizes the transcendental
nature (aprākṛtatva) of kṛṣṇa­rūpa. Only Lord Kṛṣṇa's holy
name can awaken the pure form (śuddha­svarūpa) of the
living entity, and attract him to Lord Kṛṣṇa’s form. Only
Bhagavān's nāma can reveal His qualities in the heart of
the living entity, and attract him to Kṛṣṇa’s qualities. Only
kṛṣṇa­nāma can reveal the activities of the soul of the living

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entity, and attract him to the pastimes of Kṛṣṇa.
Service to the holy name means that the chanter
must be sincere about the goal he wants to achieve
(prayojanīya­anuṣṭhāna).
All of this will happen by the mercy of the holy name
as one continues to chant. One develops taste for chanting
the holy name by proper hearing and reading, and by
following the instructions of the scriptures.

Question 110—By doing what can we achieve

happiness?
Answer—We will achieve complete auspiciousness
by applying our intelligence (mati) to realizing Bhagavān
and by calling out His holy name. My request is that you do
so. Only Bhagavān can arrange for worldly advancement,
ease of endeavor, and struggle. We are under His
protection and we should be surrendered (śaraṇāgata) to
Him. Our duty is to accept happily whatever arrangements
He makes for us.

Question 111—Is there hope for our welfare

without guru­sevā (service to the spiritual master)?
Answer—No. How can one achieve auspiciousness
without serving Śrī Gurudeva, who has come to bestow
auspiciousness, who is the embodiment of auspiciousness,
and who is the only shelter of the living entities? Śrī
Gurudeva is a great personality (mahā­puruṣa) who has
descended from Vaikuṇṭha by the inspiration of Bhagavān.
How can one go to Vaikuṇṭha without taking shelter of him
and serving him; that is, without accepting his company?
The grace of the guru is the root of all auspiciousness.
What must we do to obtain his mercy? That is why I am
bowing to the lotus feet of Śrī Gurudeva and abandoning
my false ego. Offering obeisances (namaskāra) means
giving up the false ego of ‘I am the seer (draṣṭā)’ and ‘I am
the enjoyer (bhoktā).’ This is why the word namaḥ is in the
mantra.
The wicked ego ‘I am the doer’ is removed by the

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grace of Śrī Gurudeva, and he replaces it with the pure
ego ‘I am a servant of Bhagavān.’ Worldly pride (jāgatika­
abhimāna), false ego (ahaṅkāra), thoughtlessness
(avicāra), and bad thoughts (kuvicāra) are eliminated by
grace (kṛpā) and service (sevā). For years I was not
attracted to worshiping Śrī Gurudeva. It is my only duty to
serve him, which I understood only by his mercy. Instead of
following a blind person, one should follow and worship Śrī
Gurudeva, who has spiritual eyes. Śrī Gurudeva is my only
friend, well­wisher (ātmīya), and protector, which I
understood by his grace. Only after seeing his lotus feet
did I realize the wisdom that I have no duty other than
serving him. Śrī Gurudeva is a very dear servant of
Bhagavān. In order to save me from false ego, when he, a
personal associate (nija­jana) of Bhagavān, kindly taught
me how to serve Nanda­nandana Śrī Kṛṣṇa, only then did I
come to know that the living entity has no duty other than
to satisfy Lord Kṛṣṇa's senses. Nanda­nandana is the only
worshipable Deity for the living entities. He is the very life,
ornament and entirety (all wealth) of the living entities. Śrī
Gurudeva is very dear to Nanda­nandana.
An unworthy person like me is unable to serve Śrī
Gurudeva by body (tana), mind (mana), and speech
(vacana). Still, Śrī Gurudeva, an ocean of mercy and
affection, empowers my heart with his qualities. He lovingly
glances at me. Such is his mercy! If somehow I get his
grace, and if I realize that I have no one in this world other
than him, I will be able to receive the qualification to serve
him by his causeless sincere kindness. He is satisfied only
by service. The day he is pleased with me and showers his
mercy on me, I will understand exactly where my supreme
auspiciousness lies. At that time, nothing will attract me
more than serving Guru and Lord Kṛṣṇa, and I will not want
to do anything other than serving Lord Kṛṣṇa. So I pray to
the lotus feet of Śrī Guru that he give me the strength to
accept the power of his grace (kṛpā­śakti). I desire such
auspiciousness from Śrī Gurudeva. Nothing compares to
his mercy. What to speak of others, even Śrī Kṛṣṇa, the

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Lord of Lords, is subjugated by his love. However, an
unfortunate person like me cannot understand the
unparalleled glory of Śrī Gurudeva. I cannot properly
express my gratitude for the causeless mercy he has
shown me, which I can never repay.

Question 112—What should the attitude of a

sincere servant of a spiritual master be?
Answer—An innocent disciple is guru­devatātmā—
he regards his guru to be as dear to him as Devatā or
Īśvara, the Supreme Lord, and as his own soul (ātmā). The
disciple always has the conception (abhimāna) that, “Śrī
Gurudeva is my eternal lord, and I am his eternal servant.”
Service to his spiritual master is his very life, ornament
(decoration), and existence; in other words, he knows no
one other than his spiritual master. Being under the
guidance (ānugatya) of his spiritual master means that
when sleeping, dreaming, eating, and performing
devotional service he wants to please his guru. The
disciple knows that Śrī Gurudeva, who is very dear to Lord
Kṛṣṇa, is a divine personality who has the same nature
(īśvaratva) and independence (svatantratā) as the
Supreme Lord. In other words, he is iśvara­vastu and
svatantra­vastu. A disciple should think: “Śrī Gurudeva may
or may not accept service from an unworthy person like
me, but I am ready to sincerely serve him by body, mind,
and speech. Only if he chastises me will I be able to
understand my lack of qualification. [I will be able to
understand my inadequacy only if he kicks (chastises) me].
Śrī Gurudeva is genuine. I must assure that momentary
sense pleasure does not make me averse to serving Śrī
Gurudeva, who is real substance (vāstava­satya). [I should
be cautious so that fleeting worldly pleasures do not make
me turn away even for a moment from the true reality of
serving Śrī Gurudeva.] My only prayer is that Śrī Gurudeva
mercifully accept my service. May he shower such mercy
that I never engage in bad association, and I never leave
his service. Although I am unfit, I have full faith that he

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shows more mercy to unworthy persons; that is my
conviction. May I develop more and more hope and greed
to render service to Śrī Gurudeva to obtain his causeless
mercy. [I should become more and more covetous to serve
Śrī Gurudeva to obtain his causeless grace.]”

Question 113—What is the nature of hari­nāma?

Answer—Hari­nāma is not a material sound or an
imaginary substance (kālpanika­vastu). He is not part of
this visible world (dṛśya­vastu). He is an incarnation of
Lord Hari; He is directly Bhagavān. The holy name is Hari;
He is a transcendental, complete substance. He is
svayaṁ­sarva­śaktimāna Bhagavān, the all­powerful
Supreme Personality of Godhead. Śrī­nāma can take
initiative. Śrī­nāma has the power to act. The
transcendental holy name (aprākṛta­nāma) is nāmī (Lord
Kṛṣṇa, the possessor of the holy name). Hari­nāma is the
self­effulgent object. Aprākṛata­nāma is itself nāmī (the
source of the holy name), aprākṛta­nāma is the source of
the transcendental form (rūpī), aprākṛta­nāma is endowed
with transcendental associates (parikaras), and aprākṛta­
nāma is endowed with pastimes (līlās). He [Aprākṛta­nāma]
has transcendental form, transcendental qualities,
transcendental associates, and transcendental pastimes.
There is no difference between nāma, the holy name, and
nāmī, the possessor of the holy name, Śrī Kṛṣṇa. The
divine holy name is transcendental sound vibration (śabda­
brahma). The holy name and Lord Kṛṣṇa are non­different.
Lord Kṛṣṇa has descended in this Age of Kali, the Iron Age
of quarrel and hypocrisy, in the form of nāma. The holy
name is the all­pervading, boundless Supreme
Consciousness (vibhu­cetana), and He can speak. Those
who chant hari­nāma are also cetana­vastu (conscious or
sentient beings). They say, “O hari­nāma! I am Your slave;
I have accepted Your guidance (ānugatya).”
Those who chant hari­nāma are the servants of
Hari­nāma Prabhu. Kṛṣṇa Himself has come to this world
in the form of His holy name. That is why we take complete

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shelter of hari­nāma; we will go nowhere else.

Question 114—Is there a simple, natural means

for attaining ultimate welfare other than hari­nāma­
saṅkīrtana?
Answer—Other than hari­nāma, there is no way to
bring about auspiciousness. In this material world, one who
has no interest in mundane religious activities (dharma)
and fruitive work (karma) only chants hari­nāma.Hari­
nāma­saṅkīrtana is the only means of attaining perfection.
There is no other method besides this hari­nāma­
saṅkīrtana to attain Vaikuṇṭha (the divine abode). Hari­
nāma­saṅkīrtana is the only means of going to Vaikuṇṭha,
and the only means of achieving the ultimate goal, kṛṣṇa­
prema. There is no means of attaining perfection other
than hari­nāma saṅkīrtana. The highest goal of living
entities is love for Lord Kṛṣṇa, and this is obtained through
the medium of nāma­saṅkīrtana.
The scriptures state:
harer nāma harer nāma harer nāmaiva kevalam
kalau nāsty eva nāsty eva nāsty eva gatir anyathā
That is, in this Kali­yuga there is no way, there is no
way, there is no way to attain auspiciousness other than
hari­nāma. In this verse, the word ‘no’ is used three times
to emphasize that hari­nāma is the only means.
kalau tu nāma­mātreṇa pūjyate bhagavān hariḥ
(Nārāyaṇa­saṁhitā)
In this Age of Kali, the Supreme Personality of
Godhead is worshipped simply by the chanting of His holy
names.
Question 115—What is the duty of a human
being?
Answer—There are two types of considerations:
those concerning one’s well­being (śreyaḥ­para), and
those concerning worldly matters (preyaḥ­para). Humans
should endeavor for the former (śreyaḥ). Worldly things
(preyaḥ) may be easily achieved, but śreyaḥ or bhakti
(devotion) is very rare. Śrīmad­Bhāgavatam states that

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after many births, one receives the human form of life, so it
is very rare. Although a human birth is impermanent, bhakti
can be attained in it. Bhagavān can be attained in one
birth by abandoning one's minute independence,
taking refuge in Bhagavān, and engaging sincerely in
devotional service, giving up duplicity. One should not
delay for a moment, as the time of death is unknown, and
one should constantly strive for one's well­being. Sense
gratification can be attained in all types of births, but bhakti
is only possible in the human form.
We may get various types of bodies, and sense
gratification is assured in all of them. Even if we do not get
the human form of life, we will still experience sense
gratification.
As a human, one should only endeavor for śreyaḥ
or spiritual welfare of oneself; preyaḥ or endeavor for
worldly sense gratification is for animals. Only human
beings can listen to and discuss narrations of Bhagavān’s
pastimes. Animals cannot discuss spiritual topics among
themselves. Therefore, only humans can attain śreyaḥ. If
despite receiving the human form of life, a person ignores
his spiritual welfare (ātma­kalyāṇa), his birth as a human is
no better than birth as an animal or bird. We should use
our intelligence and sense of discrimination. Even if we
receive birth in the species of demigods, we will still be
engaged only in sense gratification, and their happiness in
that is material and impermanent. Kṣīṇe puṇye
marttyalokaṁ viśanti—when their pious merit (pūṇya) is
exhausted, living entities in the heavenly planet (svarga­
loka) have to go to the planet of the mortals (mṛtyu­loka).
This human birth comes only after much suffering. Despite
receiving such a rare birth, many waste their entire lives
performing worldly activities and duties. In this world,
sometimes we are masters and sometimes we serve
others instead of Bhagavān. Overwhelmed by various
desires, we serve various demigods and demigoddesses.
Living entities worship: the sun­god to attain
mundane religiosity; Gaṇeśa to attain wealth; śakti or

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Goddess Durgā to attain sense gratification; and Lord Śiva
to attain liberation (mokṣa) from the cycle of birth and
death. However, these are not the best type of worship;
they involve treating one’s worshipable Deity (ārādhya) as
a servant to fulfill desires. It is very important to know what
real service is—it is activities that make one's worshipable
Deity happy. Śrī Hari is the fountainhead (origin) of all, and
we are His servants. When one serves Him, all are
automatically served. Śrīmad­Bhāgavatam gives evidence
for this—Yathā taror mūla niṣecanena. This verse
explains that just as watering the root of a tree nourishes
the whole tree including branches and leaves, serving
Bhagavān satisfies everyone. As long as we do not find
those who can really benefit us, we will struggle on our
path and face many obstacles. Only in human life can we
overcome these obstacles. If we are patient and
determined, and listen to narrations of Bhagavān's
pastimes from the mouth of sādhus (saintly persons), we
will not be attracted to the beautiful forms, tastes,
fragrances, touches, and sounds of this material world, as
a fish is attracted to a fisherman's hook. Rather, we will be
drawn to Bhagavān’s eternal attraction. Those only
engaged in fulfilling worldly duties cannot understand the
service of Bhagavān. We should always discuss the
pastimes of Bhagavān, but what should be the nature of
those discussions? They should be conducted under the
authority of sādhu­saṅga.
One must associate with sādhus. Associating with
worldly people leads to calamities and difficulties. If we
truly associate with sādhus, we will definitely experience
the power of Bhagavān. As soon as there is a lack of
sādhu­saṅga, māyā will give us suffering.
We can become free from false ego (jaḍa­ahaṅkāra)
only by surrender to Bhagavān; there is no other way.
Bhagavān is the only complete substance (eka­mātra
pūrṇa­vastu), and the only worshipable object (upāsya)
and shelter (āśraya) for the living entities. The only way to
obtain His service is to take shelter at the lotus feet of Śrī

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Gurudeva, who is an expansion (prakāśa­vigraha) of
Bhagavān and who gives information about Him. Śrī
Gurudeva gives hari­nāma, the transcendental holy name
of Lord Kṛṣṇa (aprākṛta śabda­brahma vaikuṇṭha­nāma).
One is liberated from material existence merely by a
semblance (ābhāsa) of that holy name. One who chants
the holy name of Bhagavān does not have to take birth
again in a mother's womb (mātṛ­garbha). If one hears for
the first time about how to attain spiritual welfare but does
not understand, one should hear about it again and again.
One who does not take shelter of śabda­brahma
(transcendental sound vibration) and śruti and vedas
(Vedic scriptures) must return to this world.
We should listen to narrations of Bhagavān's
pastimes only from those who can show us Bhagavān
and who are personally engaged in His service twenty­
four hours a day. Monasteries and temples (maṭha­
mandira) are places of education about (śikṣā­āgāra) and
service to (sevā­āgāra) Bhagavān. Devotees of Bhagavān
see Śyāmasundara­Kṛṣṇa through eyes of devotion in their
heart. When we receive the mercy of Vaiṣṇavas, we will
also see Bhagavān in this way. If we try to see Bhagavān
with our material eyes, He will appear to us as an object of
this mundane world. If we are fascinated by worldly
matters, we cannot know Bhagavān. Therefore, we should
not waste time, and we should remember and follow
Bhagavān, who is the basis of all happiness. If we do so,
unwanted habits and offenses that are obstacles to having
darśana of Bhagavān are eliminated. We will achieve the
topmost auspiciousness by worshiping Lord Kṛṣṇa. The
very moment we understand that Bhagavān is our Lord, all
of our suffering will go away, and our lives will go smoothly.
Hearing narrations about Bhagavān’s pastimes and
performing kīrtana of them leads to genuine well­being.
Activities done in forgetfulness of Bhagavān bring only
inauspiciousness. Currently, we have lost our svarūpa or
nature as a servant of Bhagavān (bhagavat­dāsatva), and
developed a relationship with the material world. We have

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to awaken our eternal nature (nitya­svabhāva), service to
Bhagavān, by establishing a relationship with Him. We
cannot live in this world forever. Those who want to serve
Bhagavān cannot have any desire for worldly objects, and
they must be devoid of material possessions (akiñcana).
Thus, for the benefit of the whole material world and for our
own spiritual benefit, we should give up the pursuit of
material possessions and serve Bhagavān.

Question 116—From whom should we hear hari­

kathā?
Answer—One should listen to narrations of
Bhagavān’s pastimes from the lotus mouth of Śrī
Gurudeva. For the pleasure of Bhagavān, one should give
such narrations to faithful persons who are eager to hear
them. One must never do so with faithless persons.
One should hear about the pastimes of Lord Hari
from a spiritual master or guru, not from an atheist or
heretic (pāṣaṇḍī). If by mistake one has accepted a non­
Vaiṣṇava guru, one should abandon him and try to find a
Vaiṣṇava guru.

Question 117—What is the means of attaining

Bhagavān?
Answer—Serving Bhagavān is the eternal religion
(nitya­dharma) of the living entity (jīva). The jīva has
abandoned the service of Bhagavān and is pursuing many
objects in this material world. All of those material objects
are under the jurisdiction of creation (utpatti), maintenance
(sthiti), and annihilation (vināśa). Living entities obtain
distress instead of happiness in this temporary material
world due to regarding unreal objects to be real and
temporary objects to be permanent. When one’s sense of
discrimination (viveka) awakens, he becomes intelligent by
seeing or hearing about the outcome of worldly objects.
Then one associates with sādhus, and by their influence
one turns to the service of Śrī Bhagavān, who is the basis
of aśoka (lack of distress), abhaya (fearlessness), and

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amṛta (immortality). The service of Śrī Rādhā Govinda is
the ultimate goal of life (sādhya) for the living entities. Śrī
Gaura­sundara, the combined form of Śrī Śrī Rādhā­
Govinda, appeared in this material world made of five
elements (prapañca­jagata) to bestow the beautiful service
of Śrī Śrī Rādhā­Govinda. One can obtain this mercy by
taking shelter of Śrī Hari­nāma; there is no other way.

Question 118—Does a surrendered soul

definitely attain auspiciousness?
Answer—Of course; the very moment we surrender
we attain auspiciousness. Auspiciousness only comes
when one relies on the original Proprietor. As long as we
have not surrendered to Bhagavān, we can only
experience inauspiciousness.
Lord Kṛṣṇa has not put us in this material world to
give us tribulations (kleśas). We have misused our
freedom, choosing inauspiciousness and distress that are
consequences of the false ego of being the doer or
proprietor. When we develop faith in the auspicious words
of Bhagavān, that false ego of being the doer or proprietor
is permanently eliminated. At that time, we will not be
tempted to engage in fruitive activities, and we will
surrender at His lotus feet and listen to His words.

Question 119—What are the characteristics of a

surrendered soul?
Answer—Giving up one’s sense of proprietorship
(karttā­pana) and accepting Kṛṣṇa to be one’s guardian are
the intrinsic characteristics (svarūpa­lakṣaṇa) of surrender
(śaraṇāgati). In other words, one should give up the
misconception (abhimāna) that one can nourish, maintain,
and protect oneself, and develop the conviction that Lord
Kṛṣṇa is one’s only maintainer and protector. This is the
essential characteristic of a surrendered soul. One who is
dependent on others (āśrita­vyakti) has no need to depend
on one’s own abilities and achievements; that is, one need
not independently endeavor for one's maintenance, care,

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and shelter. If we develop a desire to be protected and
maintained (pālya) by Śrīmatī Rādhikājī, the daughter of
Vṛṣabhānu Mahārāja, we will not be influenced by
insignificant, worldly false ego. As long as we do not
develop the true ego or conception of being dependent
only on Kṛṣṇa, we should understand that we have not yet
surrendered. Accordingly, the false ego of being the
proprietor and guardian will remain.

Question 120—Is birth as a human (manuṣya­

janma) superior to birth as a demigod (deva­janma)?
Answer—Of course; birth as a human is superior to
birth as a demigod. That is why demigods aspire to take
birth as a human. Demigods are so engrossed in the sense
pleasures of Heaven that they have no time to think about
the many sorrows that they will have to experience in the
future. They simply remain immersed in the intoxication of
their temporary happiness. Their heavenly positions expire
after some time when their pious merit (puṇya) is
exhausted, and then they must return to this mortal world.
kṣīṇe puṇye martya­lokaṁ viśanti.
Compared to other living entities, human beings
worry more about the future. Compared to human beings,
demigods have more happiness and independence, and
they have a much longer lifespan for enjoying sense
gratification, but in the end they must suffer. Demigods
have the pride of aristocratic birth, opulence, bodily beauty,
and scholarship, and they strive to increase these qualities.
Ordinary people consider demigods to be superior because
they have more objects of sense gratification than human
beings, but humans have the special benefit of being able
to aspire for spiritual well­being because they are not fully
absorbed in sense pleasures like demigods are. If people
imitate demigods and maintain the false pride of
prestigious birth and opulence, they will forget about their
spiritual welfare. Human beings have a better opportunity
to render devotional service to Bhagavān and associate
with saintly persons. Therefore, birth as a human is

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superior to birth as a demigod.
By repeatedly experiencing distress and sorrow in
the material world, a human may realize the temporary
nature of the material world and the objects within it. In
contrast, demigods are so absorbed in enjoying heavenly
happiness that they never contemplate the temporary
nature of the material world. Thus, in the human form of life
we have an opportunity to attain spiritual well­being. In this
human birth, we have the potential to discriminate between
what is auspicious and what is inauspicious.

Question 121—Who is our best relative (upakārī­

bandhu)?
Answer—Our only real relative and true benefactor
is one who attracts a living entity [to Lord Kṛṣṇa and saintly
persons] through hari­nāma, the holy name of Lord Hari.
The combined charity of millions of donors like Karṇa is far
surpassed and appears insignificant (sāmānya) compared
to the kindness of Vaiṣṇavas who propagate hari­nāma.

Question 122—How does one obtain grace

(kṛpā) and spiritual potency (śakti)?
Answer—When a living entity takes exclusive
shelter of the lotus feet of Śrī Gurudeva, by his mercy the
potency of Kṛṣṇa advents in the heart of that living entity.
The power of mercy (kṛpā­śakti) is strengthened by
devotional service, and it gradually eliminates unwanted
desires or anarthas. When a sādhaka (practitioner of
devotional service) stops or becomes indifferent to
devotional service, his unwanted desires begin to increase
and the potency of Lord Kṛṣṇa begins to withdraw from
him.
When a seed is planted and given water, it
germinates. While a seedling is fragile and vulnerable, and
has not grown into a strong tree, it must be protected from
various kinds of harm [such as from animals and excessive
rain and wind]. Similarly, a sādhaka must gradually
increase the potency of Lord Kṛṣṇa that he has received

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from his spiritual master by engaging in devotional service.

Question 123—What is devotion (bhakti) and

non­devotion (a­bhakti)?
Answer—Non­devotion means relying only on
knowledge acquired by the material senses (indriya­jñāna),
and it manifests in three ways: desires other than to serve
Kṛṣṇa (anyābhilāṣa), fruitive activities (karma), and
speculative knowledge (jñāna). Karma involves
endeavoring for the worldly happiness and comfort of
oneself and others. Jñāna involves thinking, “I will seek
neither comfort nor discomfort; I will remain indifferent.”
Devotional service or bhakti involves abandoning reliance
on worldly knowledge attained by one’s mundane senses
and impersonal knowledge (nirviśeṣa­jñāna), and
endeavoring to satisfy the senses of Śrī Hari, who is
beyond sense perception (adhokṣaja­vastu). As long as
one does not become free from the clutches of desire for
sense gratification (bhoga) and liberation (mokṣa), one
cannot enter the realm of bhakti.

Question 124—What is the difference between a

person with a weak heart (durbala­citta­vyakti) and an
offender (aparādhī­vyakti)?
Answer—One with a weak heart, and an offender,
are not in the same category, although in time weakness of
heart can degrade into offense. One with a weak heart
abhors sins, material desires, and offenses. A weak­
hearted person is aware that sins and offenses are
anyāya­pūrṇa (wrong); however, he is unable to completely
avoid them. On the other hand, an offensive person does
not consider sins and offenses to be harmful or unjust. He
thinks that whatever he does or thinks is correct, and that
saintly persons (sādhus) have a faulty understanding.
When one with a weak heart stops trying to fulfill and relish
material desires, and instead feels repugnance and tries to
give them up, it should be understood that he is receiving
the mercy of Lord Kṛṣṇa. As long as such repugnance

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does not arise, one is being deprived of that mercy.

Question 125—Who is a beloved devotee of

Lord Hari (hari­jana)?
Answer—Nowadays, the word hari­jana is being
misused. In fact, hari­jana are the transcendental devotees
of Bhagavān who have become situated in their eternal
nature or constitutional position (svarūpa). Such devotees
may take birth in any type of family, and may externally
hold any social position or credentials, but if they take
shelter at the lotus feet of a bona fide spiritual master and
engage in devotional service to Lord Hari, they should be
considered as hari­jana. None of their activities are
motivated by material desires (kāmanā); they only want to
serve Lord Hari. According to scriptures, it is inappropriate
(anucita) to consider non­devotees, who have no
knowledge of their constitutional nature, as hari­jana
(svarūpa­siddha transcendental devotees of Bhagavān).
By constitutional position, all living entities are eternally
hari­jana (servants of Lord Hari), but one cannot realize
this when bound by the illusory potency (māyā). When
one’s eternal nature (svarūpa) has been revealed and one
is rendering hari­sevā, one may properly be called hari­
jana. [There is no objection to addressing someone as
hari­jana if his eternal nature has been revealed and he is
rendering hari­sevā.] Rice is located in paddy, but paddy is
not rice; when the husk of paddy is removed, rice is
obtained. Similarly, every living entity is actually hari­dāsa
or hari­jana, but only when he is engaged in serving Lord
Hari can he be properly considered as hari­jana.

Question 126—Some people say that everyone

is equally identical; is this correct?
Answer—How can these be the same: sat and asat
[eternal truth and temporary knowledge, cause and effect,
subtle spirit and gross matter, higher species and lower
species], devotees (bhakta) and nondevotees (abhakta);
sinful (pāpī) and virtuous (puṇyavāna); educated (śikṣita)

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and uneducated (aśikṣita); demigods (devatā) and the
Supreme Personality of Godhead (Bhagavān); chaste
women (satī) and unchaste women (asatī); religion
(dharma) and irreligion (adharma); light (prakāśa) and
darkness (aṅdhakāra); constitutional function of the soul
(ātma­dharma) and activities related to the body and mind
(anātma­dharma); devotional service (bhakti) and
nondevotional activities (abhakti)? Things may seem to be
the same to those who have no knowledge of the Absolute
Truth or Bhagavān, who dwells in the heart (āntarika­
vastu). Such persons cannot comprehend extremely subtle
spiritual principles. A naive child might not understand why
others cannot see meaning in crooked or squiggly lines
that he has scribbled. If one is able to understand the
writing of a wise person, there must be meaning in what he
has written. Someone who points out the difference
between the meaningless words of an ignorant child and
the meaningful words of a wise person may be accused by
a foolish person of prejudice (sāmpradāyikatā) or
favoritism (pakṣapāta). If we speak the truth to those who
are not knowledgeable in philosophical conclusions (a­
tattva­jña); who have no realization of philosophical
conclusions (vāstavika­siddhāntas); and who are unaware
of the deep meaning of hari­kathā, they may say that it is
prejudice. They consider the refutation of unauthorized
statements (asat­siddhānta) to be blasphemy (nindā). They
believe that since we cannot be certain of the ultimate
truth, it is only fair to treat everyone equally. In this way,
everyone will be happy with us, and no one will feel
insulted or alienated. However, truth (satya) and untruth
(asatya), and devotional service (bhakti) and nondevotional
activities (abhakti), can never be the same. Those who
have no devotion; those who think that there is no need to
perform devotional service to Bhagavān; those who have
no interest in auspiciousness of the soul (ātma­kalyāṇa);
and those who are eager to enjoy sense gratification and
prestige (pratiṣṭhā) cannot discriminate between devotional
service and worldly activity.

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 Question 127—How should we see or perceive a
spiritual master, who is a pure devotee?
Answer—Ordinary people see a spiritual master in
one way, and advanced and intimate devotees see him in
another way. Advanced (antaraṅga) or pure (śuddha)
devotees regard a spiritual master or guru to be: their
dearest friend (parama­ātmīya); a beloved (parama­priya)
of Lord Kṛṣṇa; a source of love; their object of eternal
worship and service (nitya­sevya); their very life (jīvana­
svarūpa); and their everything or all­in­all (sarvasva). Śrī
Gurudeva is the most beloved of Kṛṣṇa, and he is non­
different from Him. There is no chance whatsoever of
becoming a servant of Kṛṣṇa without first becoming a
servant of Śrī Gurudeva. Only those who serve their
spiritual master are pure devotees or Vaiṣṇavas.
Those dominated by the tendency to sin cannot
have darśana of Gurudeva. [One cannot have a true vision
of Gurudeva through sinful eyes.] Manuṣya­darśana is not
guru­darśāna. [Seeing or regarding the spiritual master to
be an ordinary human being is not a true vision of
Gurudeva (guru­darśana).] A spiritual master is not an
ordinary human being; one who sees him as such is on the
way to hell. A guru is not laghu (light­weight) and he is not
human; he is simultaneously an expansion of the Supreme
Lord, and His beloved devotee. He is a great personality
(mahā­puruṣa), a great authority (mahājana), one who
teaches and preaches the glories of the holy name of Lord
Kṛṣṇa by example (nāmācārya), and one who is dear to
Lord Kṛṣṇa and His beloved eternal associates (kṛṣṇa­
preṣṭha­priya).

Question 128—Why do our obstacles persist,

and why do our desires remain unfulfilled?
Answer—Although Śrī Gurudeva is nondifferent
from Bhagavān, we regard him to be an ordinary mortal,
and as a result we see defects in him. Therefore, we are
unable to dedicate ourselves without duplicity to his lotus
feet. We are transgressing the words of the Vedas (veda­

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vākya), the words of Bhagavān, and the instructions of
Bhagavad­gītā. In other words, not believing in them, we
regard the spiritual master to be an ordinary human being;
we regard Vaiṣṇavas to belong to a particular class; and
we regard the Deity of Bhagavān to be made of stone,
wood, or clay. This is why we are experiencing a spiritual
decline.

Question 129—What is the duty of a living

entity?
Answer—Vrajendra­nandana Śrī Kṛṣṇa is Cupid
(kāmadeva); He is the only eternal object of service (nitya­
sevya) for everyone. His service alone is the eternal
constitutional service (nitya­dharma) or duty of a living
entity. Having forgotten Bhagavān, a living entity thinks that
he is Khudā or God. Then, with the false conception of
ahaṁ brahmāsmi, he becomes an impersonalist mental
speculator (nirviśeṣa­jñānī). Sometimes he is a sense
gratifier, busy in following varṇa­āśrama dharma, and
sometimes his main activity is entertaining women. That is
why scriptures say, "O living entities! Abandon false pride
(dambha), worship of women (strī­pūjā), and pursuit of
women (straiṇa­bhāva). Aspire to be a servant of Śrīmatī
Rādhārāṇī and an assistant (kiṅkarī) of Śrī Rūpa Mañjarī.
Always serve Lord Kṛṣṇa under the guidance of the Vraja
gopīs.”

Question 130—Why do worldly worries come

when we chant the holy name?
Answer—If one chants the holy name of Śrī Kṛṣṇa
under the guidance of Gurudeva, one achieves
auspiciousness. Even if worldly worries arise while
chanting śrī­nāma, one should not waiver in one’s vow to
chant. As one continues to chant, worldly concerns will
gradually go away. Do not try to eliminate such worries by
your own mental effort because the results of chanting will
not manifest until one is actually chanting the holy name.
Worldly worries cannot go away unless one chants the

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holy name. When one develops great love for the holy
name of Lord Kṛṣṇa, one's absorption in worldly worries
will decline. How will worldly worries be eliminated unless
one has great eagerness for kṛṣṇa­nāma? Only if one
serves śrī­nāma by body (kāya), mind (mana), and words
(vākya) will śrī­nāmī reveal His most auspicious nature
(parama­maṅgala­svarūpa).

Question 131—How can we easily attain

Bhagavān?
Answer—One can get devotion to Bhagavān only
by associating with devotees who serve Him. Devotees
have made serving Bhagavān the essence of their life.
Bhagavān's name, form, qualities, and pastimes are their
only wealth; therefore, they always discuss these topics.
One attains auspiciousness only by serving those who
serve Bhagavān solely for His satisfaction. Devotees do
not pretend to serve Bhagavān in an attempt to derive their
own happiness. They do not seek worldly happiness while
living on Earth (ihakālika­sukha), happiness in Heaven
(parakālika­sukha) after death, happiness related to
material body and home, or even the happiness of
liberation. They always serve Bhagavān within their heart
with ecstatic devotion (bhāva). No obstacle can diminish
their desire to serve Him; even if a great obstacle arises,
devotees continue their service. They always feel love for
Bhagavān and His devotees; they do not have such love
for their wives, sons, daughters, home, relatives, brothers,
sisters, or even their own bodies. Devotees surrender only
to Bhagavān; He alone is the essence of their lives.
Bhagavān is the essence of everything, and through love
His devotees are part of that essence. [While Bhagavān is
the essence of all things, He has made devotees His own
essence, as He is bound by their love for Him.] One can
easily attain Bhagavān by serving the scripture Śrīmad­
Bhāgavatam (grantha­bhāgavata) and pure devotees of
Lord Kṛṣṇa (bhakta­bhāgavata).
It is said in Śrīmad­Bhāgavatam:

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 naṣṭa­prāyeṣv abhadreṣu nityaṁ bhāgavata­sevayā
bhagavaty uttama­śloke bhaktir bhavati naiṣṭhikī
Meaning—By constantly serving Śrīmad­
Bhāgavatam through hearing and singing, all kinds of
unwanted habits (anarthas) are destroyed and one
develops unflinching (naiṣṭhikī) devotion for uttama­śloka
Bhagavān, the all­good Supreme Personality of Godhead
who is glorified by choice ślokas.

Question 132—Is it auspicious to donate money

to construct temples?
Answer—There are no words to describe how
glorious and auspicious it is to serve the spiritual master
and devotees of Lord Kṛṣṇa, and build temples for
Bhagavān, instead of spending a great deal of money
building a house for one's sense gratification. Doing so is
wise and highly commendable, and it brings great
auspiciousness.

Question 133—Who is Śrī Raghunātha Dāsa

Gosvāmī Prabhu?
Answer—Śrī Raghunātha Dāsa Gosvāmī was a
servant of Lord Śrī Caitanya Mahāprabhu who had the
mood of being a follower of Śrī Rūpa Gosvāmī (Śrī
Rūpānuga). He was a servant of Svarūpa Dāmodara and
Śrī Rūpa Gosvāmī; in other words, he was a servant of the
servant of Mahāprabhu. He was also a beloved servant of
Śrī Rādhā Govinda under the guidance of Śrī Rūpa
Mañjarī. Although Śrī Raghunātha Dāsa had the mood of
being Caitanya Dāsa, his mood (abhimāna) of being a
servant of Śrī Svarūpa Dāmodara and Śrī Rūpa Gosvāmī
was even stronger. Has anyone described the service of
Śrī Vārṣabhānavī, Śrīmatī Rādhikā, in such an extensive
manner? No one has described it as elaborately as he did.

Question 134—What should be the mood of a

householder?
Answer—A householder devotee should remember

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that the house in which he lives does not belong to him,
but to Kṛṣṇa. He is actually like a pet dog in that house.
Bhāla­manda nāhi jāni sevā mātra kari, tomāra
saṁsāre āmi viṣaya praharī—“O Lord! I do not know
what is good or bad; I am only Your servant. I am only a
steward of Your wealth in this world.” [A householder
devotee looks after and guards Kṛṣṇa’s wealth 24­hours­a­
day. He maintains His property and protects it from
thieves.] One should know that Śrī Kṛṣṇa is the true owner
of one’s house, and thus one should serve Him in all
respects. Materialistic householders (gṛha­vrata) make
their home the center of their life. [Note: in a country oil­
mill, a bull bound by a yoke walks in a circle around two
large grinding stones, grinding oil seeds into oil.
Materialistic householders are compared to such hard­
working bulls which go in circles around a central point.]
Whatever they do is for their home, wife, son, or daughter.
They do not have a mood of reverence and worship
towards Śrī Bhagavān and Śrī Guru. They regard spiritual
masters as ordinary persons, and Deities as mundane
objects. Only those who give up attachment to their home,
sacrifice everything for the service of Kṛṣṇa, and become a
servant of a spiritual master and Kṛṣṇa can truly chant the
holy name of Lord Kṛṣṇa. [Without relinquishing
attachment to material possessions; without dedicating
oneself completely to the service of Lord Kṛṣṇa; and
without becoming a servant of Śrī Guru and Kṛṣṇa, one
cannot chant the name of Kṛṣṇa properly.]

Question 135—Where should we put our faith?

Answer—We should give up attachment to all
worldly things and have complete faith in the words of
Gurudeva. Without his grace, our anarthas will not go away
and we cannot achieve auspiciousness. We should
understand that Śrī Gurudeva is the only means of
attaining Bhagavān; thus, he is our only eternal friend. The
word śraddhā means to have full confidence in the words
of Sri Gurudeb. We have got no reliance in the words of

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the so­called gurus or religious reformers or pretenders.
Inauspiciousness goes away only by association with a
bona fide spiritual master and devotees of Lord Kṛṣṇa, and
as a result one will obtain pure devotion, or śuddha­bhakti.
Therefore, we should have implicit reliance in Sri Gurudeb
in order to approach and serve the Absolute Person.
A sadhu is he who will relieve me from all puzzling
doubts. A sadhu will give me the highest good. I should
make friends with such a real Guru who is really wishing
my highest good. If perchance we meet a real Guru, then
we must be saved and must be able to reach our goal. He
will always supply and enrich us with transcendental
knowledge and service.

Question 136—What is the difference between

following and imitating?
Answer—Ānugatya, following in one’s footsteps
under proper guidance, and toṣāmoda (cāpalūsī, flattery),
are not the same. Similarly, anusaraṇa, following in one’s
footsteps with proper guidance, and anukaraṇa, imitation,
are not the same. Many people confuse anukaraṇa with
anusaraṇa. To dress as Nārada and act like him in a play
is anukaraṇa. To actually follow the path of devotional
service as shown by Śrī Nāradajī is anusaraṇa. Anukaraṇa
means to artificially copy or mimic, while anusaraṇa
means to follow the behavior and teachings of great
personalities. [To imitate in an artificial manner is called
‘imitation’ (anukaraṇa)," and to follow the path shown by
great personalities is called ‘emulation’ (anusaraṇa)."]
We may think that we are following the mahājanas,
but in fact we are imitating them. Anusaraṇa is about
proper conduct (ācaraṇa), and anukaraṇa is like its
perverted reflection (vikṛta­pratiphalana). Externally,
anukaraṇa and anusaraṇa may appear identical, just as
imitation gold (chemical gold) and pure gold look the
same. Another meaning of anukaraṇa is hypocrisy. There
is a tendency in our mind called vipralipsā which makes us
imitate sādhus in order to cheat others and obtain prestige

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(pratiṣṭhā). Imitation of śrauta­patha, the path of
submissive aural reception, does not lead to anusaraṇa. If
one does not ‘follow in the footsteps’ and instead merely
imitates, one gets no spiritual benefit.

Question 137—The name of Bhagavān and

narrations of His pastimes are of the nature of
Vaikuṇṭha. How can we attain them (holy name and
narrations) while living in this world?
Answer—Bhagavān's holy name, nāma, mercifully
manifests in this world from His abode. The Deity form of
the Lord (arcāvatāra or śrī vigraha), the holy name of
Bhagavān (Śrī Nāmāvatāra), and the spiritual master (Śrī
Gurudeva­avatāra) are non­different, and all manifest here
along with Bhagavān’s pastimes. Śrī Arcāvatāra and Śrī
Nāmāvātara are viṣaya­jātīya Bhagavān, and Śrī
Gurudeva­avatāra is āśraya­jātīya Bhagavān. By taking
shelter of Śrī Gurudeva or Ācārya, we can attain Kṛṣṇa, the
Supreme Enjoyer (viṣaya­vigraha). A special consideration
is that Śrīmatī Rādhikājī is the shelter of loving devotional
service (āśraya­jātīya­vigraha); thus, Her transcendental
name (nāma) and form (vigraha) are āśraya­jātīya
bhagavad­vastu, substances related to the Supreme Lord’s
pleasure potency. There is no difference between
bhagavan­nāma (holy name of Bhagavān) and Bhagavān,
but there is a difference between names of material objects
(jaḍa­vastu) and material objects themselves.

Question 138—Jesus Christ is a jagad­guru

(topmost spiritual master). His teachings are sufficient
for our auspiciousness, so why do we need a living
sādhu (mahānta­guru)?
Answer—We accept both jagad­guru and mahānta­
guru. If one only accepts jagadguru­vāda, many types of
anarthas may arise. Someone may now accept Mahātmā
Jesus as jagad­guru and want to follow in his footsteps,
considering a mahānta­guru to be unnecessary. However,
one should consider how much such a person will be able

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to follow the teachings of Jesus Christ. The disciplic
succession of great spiritual masters (mahānta­guru­
paramparā) mercifully delivers the instructions of
Bhagavān and jagad­guru ācāryas to us. Similarly,
mahānta­gurus bring the stream of the Gaṅgā River of
pure devotional service (śuddha­bhakti) that is emanating
from the lotus feet of Bhagavān and place it in our hands
and on our head. If there were no such stream, an
ordinary, weak, poor person like me could not climb the
Himālaya Mountains and touch it. Moreover, when
Himālaya Mountain streams have a blockage,
contaminated water from other streams is often accepted
as holy water. About two­thousand years ago, Mahātmā
Jesus preached many spiritual topics. If his teachings do
not come to someone through the medium of a bona fide
disciplic succession, and one must try to understand those
teachings only from books and written instructions, it is
possible that the spiritual principles of Mahātmā Jesus will
be misunderstood or misinterpreted. It is even possible
that one may come to a conclusion which is opposite to the
truth, and this may spread to others.
A mahānta­guru is also a jagad­guru, and he is also
an expansion of past jagad­gurus. A mahānta­guru
becomes a jagad­guru through the medium of the disciplic
succession, and then he kindly conveys transcendental
knowledge to us. Such a guru will never cheat or flatter us;
he does not want any worldly thing from us. He is devoid of
material desires and only propagates spiritual truths.

Question 139—The living entity is the marginal

potency (taṭasthā­śakti), so he can either render
service or engage in sense gratification. The seeds of
sense gratification remain within him in the dormant
state. Do these seeds (bhoga­bīja) or the desire for
sense gratification (bhoga­vāsanā) remain in the heart
of a living entity after he attains perfection?
Answer—No. The scriptures say:
jagat ḍubila, jīvera haila bīja nāśa

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 (Caitanya­caritāmṛta, Ādi­līlā 7.27)
[When the five members of the Pañca­tattva saw the
entire world drowned in love of Godhead and the seed of
material enjoyment in the living entities completely
destroyed, they all became exceedingly happy.]
The marginal potency of Bhagavān (jīva­śakti)
includes in seed form both the potential to give pleasure to
Lord Kṛṣṇa and the potential to be averse to Him by
seeking sense gratification. With the flow of time, seeds of
desire for sense gratification (vāsanā­bīja) are watered by
the material modes of nature, and this gives trouble to the
conditioned living entities day and night as various
bondages of sense gratification (bhoga­bandhana) in the
form of three types of miseries: ādhi­daivika, ādhi­bhautika,
and ādhyātmika.
A seed sown in soil is unlikely to germinate if it is
later submerged in water. Similarly, all of the seeds of
desires for sense gratification, which prevent service to
Lord Kṛṣṇa, may be submerged in a flood of love and
service to Bhagavān. In this way, those seeds are
destroyed, so there is no possibility of them germinating
into sprouts of worldly desires.

Question 140—What is the proper way to use

wealth?
Answer—We do not engage in pious (sat­karma) or
impious activities (ku­karma). We carry the shoes
(pādukās) of the devotees of Lord Hari, who are free from
the tendency to deceive others. Moreover, we are initiated
in the mantra ‘kīrtanīyaḥ sadā hariḥ.’ [‘One should always
chant the holy names of Lord Hari’]. The proper use of
wealth is for publication of scriptures, preaching hari­kathā,
and serving Lord Hari, spiritual masters, and Vaiṣṇavas.
Such proper use brings everlasting benefits (akṣaya­
phala).

Question 141—Is criticizing others acceptable, or

should we avoid it?

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 Answer—Śrīmad­Bhāgavatam says that one should
never criticize or glorify the nature or activities of others. Śrī
Caitanya­bhāgavata states ‘para­carcakera gati nāhi kona
kāle’, which means that one who discusses the character
or activities of others can never have an auspicious
destination. Those who criticize others end up in hell. We
have to purify ourselves by not condemning the nature of
others. However, punishment or criticism coming from Śrī
Gurudeva is for the benefit of the whole world. We should
avoid activities like criticism which will bring us many
problems.

Question 142—Is there happiness in this world?

Answer—There is no happiness at all in this world.
The material world is full of unpredictable events, so there
is constant unrest. Whatever good, bad, and partial purity
there is in the material world often creates different types of
disturbance. Therefore, the verse tat te 'nukampā is given
in Śrīmad­Bhāgavatam. Śrī Goloka­dhāma does not have
the lack of restraint (yathecchācāritā) that is characteristic
of this world. There is no other way than to tolerate all
problems and obstacles that arise at any given time and
place.

Question 143—What is helpful for devotional

service?
Answer—The material world, in which the living
entities are averse to Bhagavān, is a distressful place of
examination for them. Tolerance, humility, and praise of
others are very helpful for devotional service.

Question 144—Is it a service to protect the

viṣaya (objects of sense gratification or opulences) of
Bhagavān?
Answer—Our main goal (prayojana) is to serve
Bhagavān and devotees. In serving them, we may perform
many activities that appear like ordinary acts of a sense
gratifier. However, if those activities are done to please

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Bhagavān and devotees, they are not opposed to
devotional service; rather, they are favorable. It is very
important for both householders and sannyāsīs to perform
devotional service to Lord Kṛṣṇa in order to become
detached from worldly pleasures.

Question 145—What is the duty of the

Vaiṣṇavas?
Answer—Regarding the conduct of Vaiṣṇavas,
Śrīman Mahāprabhu said that householder Vaiṣṇavas
should earn money and the renounced Vaiṣṇavas should
collect alms for their livelihood (day to day needs). In this
way, carrying out their particular duties, both should
engage in devotional service and depend on Bhagavān's
mercy for food and shelter. Everyone should depend on
Bhagavān for meals and clothes to cover the bodies. All
organs function for the health of the body; if one organ
neglects the body by refusing to perform its function, the
whole body suffers to some degree. Knowing this, those
concerned for their well­being should serve their spiritual
master and Vaiṣṇavas, show mercy to all living beings, and
perform kṛṣṇa­nāma­kīrtana.

Question 146—Are hari­nāma and Śrī Hari the

same?
Answer—Śrī Hari­nāma and Bhagavān Śrī Hari are
not two separate things; They are the same. Śrī Nāma, the
holy name, and nāmī, the Possessor of the holy name, are
nondifferent. By the mercy of Śrī Nāma Prabhu, the divine
form, qualities, associates, specialities, and pastimes
manifest in the holy name. When this happens, living
entities who are bound in the material world become
devoid of all thoughts of the illusory (māyika) world. They
are able to focus on Bhagavān alone, and the restlessness
of their material mind is eliminated. We should pray to the
holy name for mercy. One should not artificially try to
remember the aṣṭa­kālīya pastimes (Kṛṣṇa's eternal daily
pastimes which take place in eight divisions of the day)

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while anarthas are present. Proper hearing (śravaṇa) only
happens through kīrtana, and kīrtana also provides an
opportunity for remembrance (smaraṇa). Only in this way
is aṣṭa­kālīna sevā, continuous devotional service rendered
during the eight sections of the day, possible; it cannot be
achieved artificially.

Question 147—Are only devotees worthy of

worship? Who protects devotees?
Answer—If a wealthy or proud person oppresses a
poor devotee, Śrī Nṛsiṁhadeva protects that devotee. Only
those who take shelter of devotional service to Bhagavān
are worthy of our spiritual respect and worship, regardless
of whether they are in a higher or lower class of society. It
is an offense to think that Vaiṣṇavas belong to a particular
caste or creed.

Question 148—What is the difference between

Vaikuṇṭha and the material world?
Answer—The spiritual world of Vaikuṇṭha is like the
most radiant admirable star (biṁba), and the material world
is like a dim reflection (pratibiṁba) of it. The transcendental
senses of the spiritual world do not have the defects and
limitations of material senses. Although the various
qualities seen in the spiritual world and the qualities seen
in the material world have similarities, the material world is
nothing but a perverted reflection of the spiritual world. In
the dull material world, the places, time factor, and persons
have become completely devoid of consciousness due to:
(1) objects that give sense pleasure which are agitated or
disturbed by the time factor (kāla­kṣobhya viṣayas), (2) a
perverted perception of bliss (ānanda­bodha), and (3)
various types of scarcities (abhāva). [In the inert (material)
world, disturbances over time, attraction to fleeting
pleasures, and various forms of deficiency pervade, like
shadows, space, time, and objects.] The spiritual world
(cinmaya­jagata) is eternal and devoid of material qualities
(acit­varjita). It is all­auspicious, full of bliss, full of variety,

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and replete with good qualities. It continuously generates
pleasure. In the material world, various kinds of
insignificance (heyatā), uselessness (anupādeyatā), and
scarcity (abhāva) interfere in our ultimate goal (love of
Godhead); we all experience this in our day­to­day life.

Question 149—What happens to atheists?

Answer—I believe that Śrī Bhagavān arranges
everything for our auspiciousness. Atheists can never
achieve prestige in this world. After limited periods of
frantic activity, they are ruined by Bhagavān’s punishment.
As a result of hating Vaiṣṇavas, atheists experience
inauspiciousness in both this world and the next.

Question 150—How can one save oneself from

lust?
Answer—The desire for one's own happiness is lust
(kāma). The only duty of a part (aṁśa) is to serve the
whole. Bhagavān is the complete spiritual substance
(pūrṇa­cid­vastu), and the living entity is a plenary portion
(aṁśa) of Him. Thus, the duty of a living entity is to serve
Bhagavān, the Supreme Personality of Godhead who is
the source of all incarnations. Being averse to serving Him
plunges us into many types of distress. If we want
liberation (mukti) from such miseries, the only medicine is
service to devotees of Lord Kṛṣṇa, who are free from envy.
In this world, only kṛṣṇa­bhaktas can protect us from kāma
(lust) that is unfavorable for love (prema) of Lord Kṛṣṇa. As
long as one has no inclination to serve Śrī Kṛṣṇa, the
transcendental Cupid (aprākṛta­kāmadeva), materialistic
desires for sense gratification (prākṛta kāma­vṛtti) arise in
one’s heart. Anger arises when there is a partial
impediment to fulfilling lusty desires. In our present state,
lust is the tendency to please (appease) our diseased
material senses. The natural tendency of a devotee—a
soul who has become disease­free or free from the
clutches of the illusory energy—is to satisfy the senses of
Śrī Kṛṣṇa. Surrender at His lotus feet and service to Him

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eliminate mundane lust and sex desire.

Question 151—Can a doubting soul attain

auspiciousness?
Answer—No. One who doubts scriptures and
Bhagavān will be ruined. In other words, he will certainly
remain in worldly bondage. One should not give up the
process of following spiritual guidance (anusaraṇa­
paddhati), only taking up imitation process without
approaching a saintly spiritual master. [One should not
abandon the process of following spiritual guidance
(anusaraṇa­paddhati) in favor of mere imitation, without
approaching a saintly spiritual master.] Since everything is
actually for Kṛṣṇa's enjoyment, we should think that we are
on a one­way trip to Him with no funds to purchase a
return ticket. Those who are unfortunate and do not think
in this way develop doubts. Such persons never follow
proper conduct such as offering obeisances (praṇipāta),
asking pertinent questions in a submissive manner
(paripraśna), and rendering loving service (sevā) to the
spiritual master and saintly persons.

Question 152—Is Gaurāṅga­deva Kṛṣṇa?

Answer—Since Śrī Gaurasundara is nondifferent
from Kṛṣṇa, the twelve mellows of devotional service are
fully present in Him. The only difference between Them is
that Kṛṣṇa experiences sambhoga­vicāra (mood of union),
while Gaurasundara experiences vipralambha­vicāra
(mood of separation). Śrī Kṛṣṇa is the worshipable Deity
(sevya­mūrti), while Śrī Gaurāṅgadeva plays the role of a
servant (sevaka). Śrī Kṛṣṇa Caitanyadeva, while being
nondifferent from Vrajendra­nandana (son of Śrī Nanda
Mahārāja), is the combined form of Śrī Rādhā­Govinda,
and is also the embodiment of magnanimity (audārya­
vigraha). Śrī Gadādhara Paṇḍita is His devotional potency
(āśraya­jātīyaśakti). We regard the Transcendental Entity—
Śrī Gaurasundara—as the Predominating Half in the
section of the spiritual world in which magnanimity is

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prominent (audārya­prakoṣṭha), and we regard His potency—
Śrī Gadādhara—as the Predominated Half.

Question 153—Is it necessary to personally

serve devotees and Bhagavān with our own hands?
Answer—It is not at all appropriate to delegate to
others important devotional services such as worship
(arcana) of and cooking for Bhagavān. However, in times
of severe difficulty or emergency, such an arrangement is
acceptable. If we fail to feed Kṛṣṇa due to laziness, and
make our goal of life merely eating and staying alive, our
faith in serving Bhagavān will certainly decline. It is not
appropriate for servants living in a maṭha to behave
contrary to the principles of the maṭha and the spiritual
master. Dravyam mūlyena śuddhayati—“Goods are
purified by the price paid for them.” This idea is only
accepted by physically weak or incompetent people. If
physically strong or capable people accept this idea, then
this will be indicative of their laziness. All of our activities
should only be for serving Kṛṣṇa. Otherwise, our practical
life will be full of Godless thoughts and ideas. Only when
we begin to love Kṛṣṇa will we develop the desire to cook
for and offer food to Him, and then offer that prasāda to
devotees; otherwise not. One should never be averse to
serving devotees.

Question 154—Is it appropriate to offer prasāda

to forefathers in śrāddha?
Answer—On the occasion of śrāddha, one provides
mahā­prasāda to paralokagata­harināma­parāyaṇa­vyakti
(one who was dedicated to chanting the holy name and
who has departed for the next world). It is not intelligent to
give piṇḍa other than bhagavat­prasāda, remnants of
Bhagavān. Those who chant hari­nāma need not consider
the results of their actions (karma­phala). [Those who
chant the holy name of Lord Hari are not subject to the
consequences of their past actions or the cycle of repeated
birth and death.] However, it is the duty of the near and

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dear ones of a departed soul to offer bhoga to Bhagavān
on the occasion of śrāddha, and to assist that soul in
reaching his next destination by offering prasāda to him.
Our highest duty is to satisfy devotees by providing
prasāda of Bhagavān to them, and performing hari­nāma
saṅkīrtana.

Question 155—How can living entities like us,

who are bound by the illusory potency (māyā­baddha),
establish a relationship with Kṛṣṇa, who is beyond
māyā?
Answer—Although our relationship with Kṛṣṇa
seems impossible, the compassionate Śrī Kṛṣṇa can
arrange to put Himself under our control. Although the Sun
is very large, somehow it is knowable to our senses; this is
made possible by the sky element (bhūta­ākāśa). Similarly,
the spiritual sky (cid­ākāśa) of the living entity's devotional
service helps him approach Kṛṣṇa and establish a
relationship with Him, so that he can serve Kṛṣṇa.
Although the Sun is very large and far away, it can
be seen with the help of sunlight. Similarly, it is only
through the light of Śrī Kṛṣṇa's grace—that is, by receiving
the assistance or shelter of Śrī Gurudeva, the embodiment
of Kṛṣṇa's mercy—that we can attain the opportunity to
establish a relationship with Kṛṣṇa. Everything is
possible by the mercy of Bhagavān.

Question 156—What is the result of chanting the

holy name of Śrī Kṛṣṇa (śrī­kṛṣṇa­nāma­bhajana)?
Answer—When one chants the holy name of Śrī
Kṛṣṇa, one becomes attracted to Śrī Kṛṣṇa and one’s
desire for worldly enjoyment (karma­phala­bhoga) and
liberation (mukti) begins to go away. By the influence of the
holy name, all kinds of unwanted habits of, and obstacles
for, the living entity are gradually eliminated.
Kṛṣṇa­nāma is Kṛṣṇa Himself. Not just Himself,
nāma is His original two­handed form (svayaṁ­rūpa).
Other than nāma­bhajana, there is no means of alleviating

155
our misfortune. Only the bliss of chanting the holy name of
Lord Kṛṣṇa (kṛṣṇa­nāmānanda) can save us from seeking
material sense gratification (jaḍa­ānanda). We are meant
for Kṛṣṇa’s enjoyment (kṛṣṇa­bhogya). Only when Kṛṣṇa
becomes pleased with my eternal form (nitya­svarūpa) and
attracts me will I be enchanted by His form.

Question 157—Was Caṇḍī­dāsa a pure devotee?

Answer—Certainly; this is why Lord Śrī Gaurāṅga­
deva listened to his kīrtanas. Caṇḍī­dāsa had the
conception (citta­vṛtti) of being a servant, and a servant
always regards himself to be a follower of the beloved
devotees of Lord Kṛṣṇa (kṛṣṇa­preṣṭha­anuga). Caṇḍī­
dāsa and Rāmī exhibited no bad behavior (nikṛṣṭa­
vyavahāra). Caṇḍī­dāsa was a loving devotee (premī­
bhakta) who had no trace of desire for personal happiness.
People absorbed in mundane sense gratification cannot
understand his mood, and thus they commit offense at his
feet and go to hell. If one considers Caṇḍī­dāsa according
to perceptible consideration of mundane sensuality
(ādhyakṣika­vicāra), one will not realize that he was a pure
devotee (śuddha­bhakta). Worldly people cannot recognize
the transcendental (aprākṛta) Caṇḍī­dāsa.
Transcendental servants in madhura­rasa (conjugal
mellow) do not have a male body for enjoying material
sense gratification. There is a difference of Heaven and
Earth between the material body of a woman (prākṛta­strī­
deha) and the transcendental body of knowledge and bliss
(cidānanda­deha) that is present in the spiritual world
(aprākṛta­bhakti­rājya). This is the opinion of Caṇḍī­dāsa, a
pure devotee.
Those who read the works of Caṇḍī­dāsa and
Vidyā­pati should give up the false ego of being a lord
(prabhutva) and awaken their relationship with Kṛṣṇa as
His servant (kṛṣṇa­dāsya). In this way, they will not regard
Kṛṣṇa to be an object for their enjoyment. Transcendental
knowledge of the Supreme Lord's constitutional position
will fully manifest in their heart, and they will be able to

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understand the true meaning of the writings of Vidyāpati
and Caṇḍī­dāsa about Lord Kṛṣṇa's pastimes. Thus, they
will not be cheated due to misconceptions regarding
Vidyāpati as the paramour of Lakṣmī, or Caṇḍī­dāsa as
the paramour of Rāmī.

Question 158—Is it proper for one to apply

medical treatments to oneself to cure one’s diseases?
Answer—Despite seeing worldly people suffer so
much, some people enter into worldly life. Their desire for
material happiness is so strong that they do not consider
the inevitable suffering that will come. [Unless their
hankering for happiness is very strong, they cannot desire
to be distressed in this way.] In every lifetime we get a
mother and father, but we do not get an opportunity in
every lifetime to hear auspicious spiritual teachings and
instructions. It is to our benefit to go to a qualified medical
practitioner, rather than trying to treat ourselves based on
our limited knowledge.

Question 159—Is devotional service (sevā)

obligatory?
Answer—It is our duty to continuously serve our
spiritual master and Kṛṣṇa. Whatever Kṛṣṇa wants will
happen. One should accept whatever intelligence Kṛṣṇa
gives. Śrī Vārṣabhānavī Devī Śrīmatī Rādhikājī never
abandons service to Kṛṣṇa due to fear of public
humiliation.

Question 160—Should we approach Guru and

Gaurāṅga with a ‘return ticket’?
Answer—Never. Those who go to a maṭha with the
mentality of a return ticket do not fully want Bhagavān.
Would those who are truly attracted to Bhagavān ever
want to go back after getting close to Him? When the true
ego of being a servant of Bhagavān awakens in one's
heart, will one have any tendency to give up direct service
to Him and serve māyā? Those who have received

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transcendental knowledge never approach their
worshipable Deity (iṣṭa­deva) with the mentality of a return
ticket. Those in this world who have attachments other
than to Bhagavān, like those with the false ego of being a
lord or proprietor and those attached to a child as the
object of their pampering (lālya) and care (pālya), have the
illusory or false conception of being a husband, father, son,
scholar, fool, or poor person, instead of the true conception
of being a servant of the spiritual master (guru­dāsa). By
regarding themselves to be a servant of a wife, son, or
daughter, for example, rather than a servant of Bhagavān,
they must experience regret and distress. The scriptures
tell us to go to a spiritual master and Kṛṣṇa completely and
permanently (abhi­gamana), not partly and temporarily
(gamana). There is no question of returning in abhi­
gamana. The Śrutis state tad­vijñānārthaṁ gurum­
evābhigacchet. [In order to obtain knowledge of the
Supreme Absolute Reality—Śrī Bhagavān (bhagavad­
vastu)—the sincere soul must approach a sad­guru.] Abhi­
gamana means to take shelter.
Question 161—What should we talk about with
others?
Answer—People have various types of disease;
therefore, each should be treated individually. If a disease
has not been correctly diagnosed, proper treatment is not
possible, and one will not be cured. Inexperienced doctors
cannot successfully treat a wide variety of patients, so they
provide little benefit. I did not find any interested persons
for forty years, but now I am meeting some who want to
hear about the divine pastimes. Still, they do not want to
give up trust in their worldly knowledge and intellect.
Worldly people are seeking popularity; no one wants truth.
Those who consider themselves to be preachers of
religion want to gain respect by pleasing everyone's mind,
not by speaking truth for their welfare. One cannot become
popular by speaking and hearing the truth (satya­kathā);
that is why we do not want sympathy of people who are
averse (bahirmukha) to Lord Kṛṣṇa.
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 Question 162—Can one serve Bhagavān while
alone, as well as with others?
Answer—How can we think of serving with anyone
other than those appointed by Bhagavān to serve Him?
Those who desire mundane religiosity (dharma), economic
development (artha), sense gratification (kāma), or
liberation (mokṣa) are not His servants, although they may
pretend to serve Him. Those who consider Bhagavān to be
a means for sense gratification (indriya­tṛpti) are not His
servants. How can one serve Him in the association of
such persons? Ordinary conditioned living entities cannot
develop attachment to the lotus feet of Kṛṣṇa on their own,
or by getting instructions from nondevotees who are
attached to family life (gṛha­vrata) and who are always
busy in worldly activities. Scriptures advise us to give up
the association of such nondevotees who are averse to
Lord Kṛṣṇa.
A saintly person’s duty is to remain close to vāstava­
vastu (Absolute Truth) Bhagavān twenty­four hours a day.
Only when one associates with such saintly persons will
the propensity to serve Bhagavān awaken. Those who can
eliminate all obstacles, difficulties, worldly attachments,
and reliance on the material mind and intellect of those
who approach them, with the weapon of their instructions,
are known as saintly persons (sādhus).
How does one get their association? It is through the
ears. There is every possibility of getting bad association
through the other senses, and we will not get good
association through the ears if we are not fully dedicated
and if our false ego remains strong.

Question 163—Is chanting the holy name of Lord

Hari our only means of deliverance?
Answer—How else can we be delivered? The
religious principle of the Age of Kali is hari­nāma
saṅkīrtana. It is inauspicious for anyone living in a given
age to not follow the prescribed religious duties (yuga­
dharma) of that age. How can we attain auspiciousness if

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we abandon hari­nāma, the special arrangement made for
our welfare by the most auspicious Bhagavān?
Dry logicians and speculative philosophers (tārkika)
claim that there are alternative means for spiritual welfare.
These days it has become the nature of people to imagine
that there are such means other than hari­nāma. Some
people think that those who chant the holy name of Lord
Hari are members of a particular religion, group, or sect.
They think that hearing and singing the holy name of Lord
Hari is not the only way to attain spiritual welfare. They try
to understand transcendental subjects with their material
senses. In this way, they transgress the orders of
Bhagavān. Thus, they represent the group under the
influence of māyā (abhakta­sampradāya or nondevotional
sect). To think that it is good to endeavor for lordship
(khudā­giri) over the Supreme Lord (Khudā) leads to total
ruination (sarva­nāśa) and inauspiciousness. In this
connection, the scriptures state:
harer nāma harer nāma hare nāmaiva kevalam
kalau nāstyaiva nāstyaiva nāstyaiva gatir anyathā
In other words, in this Age of Kali there is no means
of ātma­kalyāṇa (one’s spiritual welfare) other than hari­
nāma.

Question 164—What is the nature of the mercy

of caitya­guru (spiritual master within the heart) or
antaryāmī (indwelling Supersoul)?
Answer—Caitya­guru bestows the ability to accept,
understand, and follow the instructions of the initiating
spiritual master (dīkṣā­guru) and instructing spiritual master
(śikṣā­guru). Without the mercy of caitya­guru or
Supersoul, it is not possible for one to understand the
instructions of a dīkṣā­guru or śikṣā­guru; moreover, one
cannot obtain the mercy of such gurus, contamination of
the heart will not be eliminated, and instructions will not be
firmly remembered. Only caitya­guru mercifully bestows the
qualification to receive the mercy of the dīkṣā­guru and
śikṣā­guru. Śrī Caitanya Mahāprabhu personally bestows

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transcendental knowledge (divya­jñāna) and pure
devotional service (śuddha­bhakti) in the form of the dīkṣā­
guru, and He also protects that bhakti by sending the
śikṣā­guru, who is non­different from the dīkṣā­guru. Śrī
Caitanya Mahāprabhu personally becomes caitya­guru and
bestows strength to living entities who are inclined to
render devotional service so that they can accept spiritual
initiation and instructions.

Question 165—Should we study Vedānta?

Answer—We must diligently study and discuss
Vedānta­śāstra, but we must not study the commentary
compiled by Śaṅkarācārya, called Śārīrika­bhāṣya. We will
certainly achieve auspiciousness by studying Vedānta with
the help of Śrī Bhāṣya or Govinda­bhāṣya. Śrīmad­
Bhāgavatam is a natural, authentic commentary on
Vedānta. Therefore, we must study Vedānta under the
guidance of Śrīmad­Bhāgavatam. In Vedānta­śāstra, the
glory of Śrī Harināma Prabhu is abundantly sung.
Anāvṛttiḥ śabdāt, anāvṛttiḥ śabdāt—only by performing
saṅkīrtana of the name of Bhagavān Śrī Kṛṣṇa can one
forever stop rebirth in the material world. One should study
Vedānta and perform kīrtana of Hari­nāma Prabhu.

Question 166—What is the difference between

the sannyāsa (renounced order of life) of the jñānīs
(mental speculators) and that of the bhaktas
(devotees)?
Answer—Sannyāsa is complete when devotional
service to Bhagavān is pure. According to adherents of
speculative knowledge (jñana­mārga), sannyāsa means
giving up service to Parabrahman, the Supreme
Personality of Godhead, by contemplating the suicidal and
self­destructive teaching ahaṁ brahmāsmi—“I am brahma,
the Supreme Absolute.” That is, for them, accepting the
renounced order means abandoning service to Bhagavān.
However, the real meaning of sannyāsa is to continuously
serve Him; unfortunate people do not understand this.

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Impersonalist (Māyāvādī) sannyāsīs renounce Śrī Kṛṣṇa's
holy name, beautiful form, transcendental qualities, unique
eternal associates (parikara­vaiśiṣṭya), and pastimes; they
regard them to be illusory (māyika­vastu). On the other
hand, devotees renounce all desires for sense gratification
(bhukti) and liberation (mukti). In their endeavor to
renounce sense gratification, Māyāvādīs give up
devotional service also. However, devotees renounce the
desires for sense gratification and liberation, and take
shelter at the lotus feet of Śrī Bhakti­devī, the goddess of
devotional service. Śruti­devī, the goddess of the Vedic
scriptures, worships the toenails of the lotus feet of Śrī
Nāma Prabhu. Devotees of Bhagavān do not renounce
service to transcendental Śrī Nāma Prabhu; they do not
regard Him to be impermanent (anitya) and they take
shelter at His lotus feet. In other words, they are servants
of Śrī Nāma Prabhu who are always inclined and eager to
serve Him.

Question 167—How can we attain

auspiciousness?
Answer—It is only by taking refuge at the lotus feet
of Lord Kṛṣṇa and His devotees (kārṣṇas) that we will
attain auspiciousness. One who considers himself to be a
doer cannot attain auspiciousness. Association with pure
devotees is essential in order for the propensity of the soul
to manifest. One will not attain auspiciousness by
associating with those who are devotees only in name.
Everything other than service to Śrī Kṛṣṇa's lotus
feet is inauspicious. Hankering for mundane religiosity,
economic development, women, prestige, and liberation is
not counted as devotional service. Everything will be
perfect and we will attain auspiciousness only if we serve
Lord Kṛṣṇa at every step, with every activity and thought.
Those concerned with their welfare should search
for real sādhus. If we are lazy, deceitful, or full of material
desires, we will be attracted to so­called sādhus and gurus
of the same nature. Real auspiciousness only comes from

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taking refuge at the lotus feet of Śrī Gurudeva, the beloved
of Lord Kṛṣṇa who performs kīrtana. By good fortune, we
can definitely get a bona fide spiritual master (sad­guru) by
the mercy of Lord Kṛṣṇa.
Those of bad character cannot actually recite
Śrīmad­Bhāgavatam; only devotees of Lord Kṛṣṇa (bhakta­
bhāgavata) can truly recite it and perform hari­kīrtana. The
nectar of narrations of pastimes of Lord Hari (hari­kathā­
amṛta) cannot emanate from the mouth of a wicked,
deceitful hypocrite who is full of non­devotional desires
(anya­abhilāṣa); whatever such a person says is poison.
That is why one should not hear Śrīmad­Bhāgavatam and
hari­kathā from anyone and everyone—doing so leads to
inauspiciousness.
We should firmly renounce associating with a
person who has rejected a bona fide spiritual master, as
well as a person who is averse to serving such a spiritual
master; by such association one will be totally ruined. One
should hear hari­kathā from devotees who are fully
dedicated to their spiritual master (guru­niṣṭha); in this way
one will develop resolute devotion for a spiritual master
and the holy name. Moreover, one will have a mood of
surrender to Hari and Gurudeva, and will acquire
perseverance, strength, and courage. Hearing hari­kathā
from such selfless guru­niṣṭha devotees will allow us to
realize that devotion is the only true path to well­being, and
then impersonalism (nirviśeṣa­vāda), karma, jñāna, and
mysticism (yoga) will seem trivial.
One achieves auspiciousness by taking shelter of
Lord Kṛṣṇa. If we take shelter of the lotus feet of
Bhagavān, it is of no importance whether or not we can
read, write, or speak.
Devotees of Bhagavān come to this world to bestow
auspiciousness on living entities; they have no other duty.
There is no other need for them to descend to this world.
Their only duty and mission is to change the course of
living entities who lack a devotional attitude toward Lord
Kṛṣṇa and make them attentive to Him. Associating with

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such pure devotees is indeed auspicious.

Question 168—How can we recognize a sādhu?

Answer—We may try to recognize saintly persons,
but not understanding their humility and mood of service,
we may turn away from them. Are we fit to judge them? By
what means can we test a sādhu? We should abandon our
false ego and approach sādhus with humility and
eagerness. We can recognize them only by their mercy, by
surrendering and associating with them. There is no other
way to recognize a sādhu. By sincerely hearing hari­kathā
from sādhus, all of our difficulties will be overcome,
inauspiciousness will vanish, and we will develop great
spiritual strength. Kṛṣṇa says in the Gītā:
tad­viddhi praṇipātena paripraśnena sevayā
upadekṣyanti te jñānaṁ jñāninas­tattva­darśinaḥ
(Bhagavad­gītā 4.34)
We should humbly approach saintly persons well­
versed in the principles of Bhagavān, offer obeisances to
them, and ask them pertinent questions. If they see that we
have a mood of surrender (śaraṇāgati), and that we desire
to perform devotional service (bhajana), they will instruct
us.

Question 169—How should we live our lives?

Answer—Hear hari­kathā from pure devotees and
view the whole world as meant for Bhagavān’s service; by
doing so, you will not experience any suffering or miseries.
Engage your mind in thinking about the pastimes of
Bhagavān. Listen carefully to what Bhagavān has said.
What has He said? Bhagavān has said: “O living entities!
Even though you have been non­devotees since time
immemorial, the constitutional devotional nature has
always been within you. You could have served Me but you
did not; on the contrary, you have been seeking service
from Me. Forgetting Me, you want to be the Lord. Keep in
mind that you are a servant, so you can never be the Lord.”
Śrī Hari alone is the Lord of everyone; all are His

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servants. Their service is hearing hari­kathā. A spiritual
master performs hari­kīrtana, and a disciple listens to it.
The listener must be submissive. One should feel an urge
to hear hari­kathā. It is an inauspicious day (dur­dina) if we
do not get an opportunity to hear hari­kathā.
You should listen to narrations of Śrīmad­
Bhāgavatam, which explains that we have received the
human form of life after many lifetimes; it is very rare.
Although human life is temporary, it is paramārtha­prada,
which means that it can bestow the ultimate goal of life,
kṛṣṇa­prema. One can attain Bhagavān in this very lifetime
by giving up the false ego of feeling independent, and
worshiping Him in a mood of surrender without duplicity.
Intelligent persons will endeavor, without delay, to attain
ultimate auspiciousness before death strikes. All forms of
life provide opportunities to eat nice food and engage in
sensual enjoyment. However, the ultimate goal (parama­
artha) of human life—bhakti or devotional service—is not
available in other forms of life. In whatever species we
take birth, even as an animal, there will be sense objects
to enjoy. Thus, as humans our activities should lead to
auspiciousness (śreya or ātma­kalyāṇa). Service to
Bhagavān is the only source of well­being. We need to
understand what service is—it is giving happiness to the
object of service, who is the Supreme Personality of
Godhead. Śrī Hari is the origin of everyone; He is the Lord
of everyone; He is the object of worship (upāsya) for all.
He alone is the object of service (sevya) for all. We all are
His servants; serving Him is our religion (dharma), activity
(kārya), and duty (kartavya). We have no other duty.
Bhagavān is the complete substance (pūrṇa­vastu)
and the only object of worship (upāsya­vastu) of living
entities. We have to take shelter at the lotus feet of Śrī
Gurudeva, who is an expansion of Bhagavān, and lovingly
serve him. Śrī Gurudeva gives us information about
Bhagavān and teaches us how to serve Him. Śrī
Gurudeva is our only selfless friend and well­wisher
(parama­ātmīya) in this world; no one else is like him. We

165
will achieve auspiciousness if we recognize our spiritual
master to be our friend, and lovingly serve him. As we
serve him with respect, we will feel that, “I am his servant,”
and gradually love will arise for him and for Govinda.

Question 170—From whom should we hear the

pastimes of Bhagavān for our auspiciousness?
Answer—We have to hear pastimes about
Bhagavān and service to Him from the lotus mouth of Śrī
Guru­pāda­padma, who serves Him twenty­four hours a
day and who can give us His darśana. Only in this way will
we attain auspiciousness. Then the propensity to serve
Bhagavān will awaken in our heart.
Maṭha (monastery) and mandira (temple) are
always reverberating with hari­kīrtana; they are places for
rendering unalloyed devotional service (sevā­āgāra). They
are also institutions that impart immaculate training to
others on how to render devotional service (sevā­śikṣā­
āgāra). Primary importance is placed on hari­kathā and
devotional service to Lord Hari. We will have to hear hari­
kathā from Śrī Guru­pāda­padma, who is an eternal
associate of Śrī Caitanya­deva, and from devotees who
are dedicated to their spiritual master. We will attain
auspiciousness and our pure consciousness will awaken
by hearing hari­kathā from them, offering them humble
obeisances with a mood of self­surrender (praṇi­pāta),
asking them pertinent questions about spiritual topics
(pari­praśna), and maintaining a loving mood of
servitorship towards them (sevā­vṛtti). When pure
consciousness of the living entity awakens, he will realize
that he is a servant of Bhagavān. Devotees of Bhagavān
have darśana of Śyāmasundara Śrī Kṛṣṇa through eyes of
devotion (bhakti­netras). We can have darśana of
Bhagavān in our heart by associating with such saintly
persons and receiving their mercy (kṛpā). We cannot have
darśana of Bhagavān with material eyes, but only with
eyes of devotion. We will achieve eternal auspiciousness
by worshiping Śrī Kṛṣṇa. The moment we understand that,

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“Bhagavān Śrī Kṛṣṇa is my Lord; I am His servant,” all of
our difficulties will be over, and the door to auspiciousness
will open. We have to know for certain that in this world,
only Śrī Hari is worthy of worship.

Question 171—How can we know that we are

chanting the pure holy name (śuddha­nāma)?
Answer—One who has even once uttered the pure
holy name cannot have bad character. Such a person has
no propensity to act as a spiritual master for control or
worship (guru­giri). Moreover, he has no desire for wealth
(kanaka), women (kāminī), or prestige (pratiṣṭhā). When
one merely utters a semblance of the holy name (nāma­
ābhāsa), one’s sins (pāpa), one’s desire to sin (pāpa­
vāsanā), and one’s ignorance (avidyā) are destroyed. If
any of these three remain in the heart, one should
understand that the pure holy name has never been
chanted.
Śrī­nāma is directly Bhagavān. Śrī­nāma is śabda­
brahma, transcendental sound vibration. I cannot regulate
brahma­vastu śrī­nāma; Śrī­nāma can regulate me, show
mercy to me, and deliver me. If we are fortunate to know
by the mercy of saintly persons and a spiritual master that
we are servants of the holy name, there will remain no
desire for wealth, women, and prestige in our heart. Only
those who have become free from the clutches of these
desires can utter the pure holy name. Revelation of
śuddha­nāma only takes place in pure existence (śuddha­
sattva, consciousness that is free from the effect of the
illusory potency). The holy name of Lord Kṛṣṇa is directly
Kāma­deva, the Original Transcendental Cupid. Kāma
(worldly lust) and Kāma­deva cannot both be present
together; they are incompatible. [Kāma (worldly lust) and
Kāma­deva (Śrī Kṛṣṇa, the transcendental Cupid) cannot
coexist, as they are inherently incompatible.]

Question 172—How can we eliminate the desire

for sense gratification from our heart?

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 Answer—Śrīmad­Bhāgavatam explains that Kṛṣṇa,
the benefactor of saintly persons, enters the heart of those
who hear His names and qualities as the internal spiritual
master (caitya­guru), and destroys at the root their material
desires and hankerings that are present in their heart.
If one daily and faithfully hears about or glorifies the
auspicious pastimes of Bhagavān, Bhagavān very quickly
appears in one’s heart. If after hearing hari­nāma from a
bona fide spiritual master (sadguru) we continually sing it,
all of our material worries and desires will go away, and we
will remember Lord Kṛṣṇa all of the time. By the influence
of kīrtana, we will naturally remember Him. If we hear and
sing about Him with a simple heart, we will certainly attain
auspiciousness, and all of our worldly problems will
disappear.

Question 173—How can we know ourselves?

Answer—We can know ourselves only by the mercy
of a holy spiritual master, who is dear to Kṛṣṇa. He can help
us know our eternal nature that is full of knowledge and
bliss (cid­ānanda svarūpa). We should always be in the
association of such a saintly person. Only through saintly
association can we search for our real self, and can our
true nature (svarūpa) be revealed. In this way our prākṛta­
abhimāna or self­conception (ātma­buddhi) of being a
material body will go away, and the desire for worldly
happiness, which is the cause of our ruination, will be
eliminated forever. “I am a servant of Bhagavān;” this is the
svarūpa (nature) of the living entity. While associating with
servants of Bhagavān and serving Him in the association of
His servants, our svarūpa will awaken. Then, there will be
no propensity for sense enjoyment (bhoga­pravṛtti), which
comes from the living entities’ perverted nature and desires
(virūpa).

Question 174—Why are we unable to serve

Kṛṣṇa?
Answer—No one can serve Kṛṣṇa without first

168
serving great personalities. Therefore, it is essential to take
shelter at the lotus feet of a spiritual master. Mahat­kṛpā
binā kona karme bhakti naya, kṛṣṇa­bhakti dūre rahu
saṁsāra nahe kṣaya. [Unless one is favored by a pure
devotee, one cannot attain the platform of devotional
service. What to speak of kṛṣṇa­bhakti, one cannot even
be relieved from the bondage of material existence.]
Our propensity to serve will fully awaken when we
associate with the saintly persons (sādhus) who
continuously serve Lord Kṛṣṇa. The desire to serve Him
cannot awaken without the association of His devotees.
Service to Lord Hari is not for our entertainment, and it is
only possible through saintly association and mercy. One
guided by saintly persons and a spiritual master will have
the great fortune of becoming qualified to render devotional
service.
One cannot serve unless one has the self­
conception (abhimāna) of being a servant. Bhakti or sevā
(devotional service) is the yoga­sūtra (connecting link)
between the sevya (object of service) and sevaka
(servant). Instead of being servants, we want others to be
our servants. In this case, how can we serve? Only a
servant can serve.
Fruitive workers or non­devotees think, “I am a doer
(kartā); I will practice devotion by hearing, having darśana,
singing, and remembering.” Service is only possible if one
gives up the dangerous false ego of being a doer and
accepts the true ego of being a servant. When we servants
of Bhagavān associate with saintly persons twenty­four
hours a day, and serve Bhagavān according to their
guidance and instructions, we achieve the auspiciousness
of pure devotional service (śuddha­sevā). When we fully
depend on a spiritual master and Gaurāṅga, rather than on
ourself, all difficulties and obstacles in our service will go
away, and we will be able to happily serve under the
guidance of the spiritual master. We can serve Kṛṣṇa in
one of these four relationships: (1) conjugal mood or
madhura­bhāva; (2) parental mood or vātsalya­bhāva; (3)

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friendly mood or sakhya­bhāva; or (4) mood of servitorship
or dāsya­bhāva.
Service requires a relationship, and relationship
becomes clear through service. These four types of
relationship and service also exist with the ordinary people
of this world. Lacking knowledge of our eternal relationship
with Kṛṣṇa, we have developed temporary relationships in
this material world.
We are eternal slaves (loving servants) of guru and
Lord Kṛṣṇa. We are eternal slaves and purchased loving
servants of guru and Lord Kṛṣṇa—having forgotten this, we
are in a miserable state. If by the mercy of sādhus and
guru we remember this, we will experience ease (suvidhā)
in life, and we will be able to advance in devotional service.

Question 175—In what ways should we be

vigilant?
Answer—All objects in this world belong to
Bhagavān. Therefore, we will face many problems if we
think of them as meant for our enjoyment. Those averse to
hearing about the pastimes of Bhagavān will become
attached to and entangled in the material world. Thus,
those concerned about their well­being should endeavor to
hear hari­kathā from the mouth of pure, saintly persons.
It is foolishness to think, “I am serving so much; I
have done a great deal of service; I am a Vaiṣṇava or
devotee of Lord Kṛṣṇa.” We should give up such mad
thoughts and become meek and humble. We must beg for
mercy and make an effort to obtain service. If one gives up
serving a spiritual master and devotees of Lord Kṛṣṇa, and
pretends to directly serve Lord Kṛṣṇa and chant the holy
name, this is like trying to store water in a broken pot with a
hole in it; this is hypocrisy. We must be with saintly persons
all of the time. Since we are weak, our spiritual life will not
survive without saintly association (sat­saṅga). If one lacks
such continuous good saintly association, many types of
foolish, dangerous thoughts will arise, such as thinking that
one is or will become the Lord. These foolish thoughts will

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put us in trouble.
This material world can be a gateway to hell.
Material enjoyment may appear to be worthwhile in the
beginning, but in the end it is full of dejection and
disappointment. Mādhava hāma pariṇāma nirāśā—“O
Mādhava! This anticlimactic material world is full of
disappointment.”

Question 176—Is the mercy of a spiritual master

the mercy of Lord Kṛṣṇa?
Answer—Certainly. Kṛṣṇa shows mercy and gives
shelter to living entities in the form of a spiritual master.
kṛṣṇa yadi kṛpā karena kona bhāgyavāne
guru­antaryāmī­rūpe śikhāya āpane
guru kṛṣṇa­rūpa hana śāstrera pramāṇe
guru­rūpe kṛṣṇa kṛpā karena kona bhakta­gaṇe
The mercy of the spiritual master and the mercy of
Lord Kṛṣṇa are not separate. Gurudeva does nothing other
than devotional service to Lord Kṛṣṇa (kṛṣṇa­bhajana).
Kṛṣṇa does not accept service from anyone other than His
beloved devotees. Gurudeva personally offers all the
services rendered by himself and his followers to the lotus
feet of Lord Kṛṣṇa. Śrī Gurudeva, who is worthy of being
served all of the time, is not an ordinary living entity of this
material universe (brahmāṇḍa). He appears in this world
by the desire of Kṛṣṇa, and bestows the seed of the
creeper of devotion (bhakti­latā­bīja) on the fallen living
entities to deliver them. He provides the proper intelligence
(su­buddhi) such that one can serve Bhagavān. We
receive the mercy of Kṛṣṇa through the spiritual master
alone.
brahmāṇḍa bhramite kona bhāgyavān jīva
guru­kṛṣṇa prasāde pāya bhakti­latā­bīja
While wandering endlessly in this material
existence, fortunate jīvas, by the mercy of guru and Kṛṣṇa,
attain the bhakti­latā­bīja, the seed of the creeper of
devotion, in the form of Kṛṣṇa sevā­vāsanā, the desire to
serve Kṛṣṇa.

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 Question 177—How does a devotee think?
Answer—Devotees of Bhagavān are not distracted
by worldly happiness and distress, or comfort and
discomfort. In all circumstances they serve Bhagavān with
body, mind, and words. In other words, they are always
situated in service. Devotees think, “I am a servant of
Bhagavān; service to Him is my life and duty. Everything
else is material existence (saṁsāra) leading to death.”
Devotees are wholeheartedly dedicated to service
(sevā­ātmā); they cannot tolerate being without it. The
devotees who regard the object of service (Śrī Kṛṣṇa) to be
their very life and soul are sevya­ātmā. Only sevya­ātmā
can become sevā­ātmā. Sevya (object of service), sevaka
(servant), and sevā (service) are all tied together in a
single thread.

Question 178—What is the primary duty of one

who desires Bhagavān?
Answer—The primary duty of one who is truly
attracted to Bhagavān is to give up bad association. In
order to have saintly association, one must first give up
bad association. All desires other than that to serve Lord
Kṛṣṇa involve bad association (duḥ­saṅga). It is said in the
scriptures:
‘duḥsaṅga’ kahiye—‘kaitava’, ‘ātma­vañcanā’
kṛṣṇa, kṛṣṇa­bhakti vinu anya kāmanā
[Cheating oneself and cheating others is called
kaitava. Associating with those who cheat in this way is
called duḥsaṅga, bad association. Those who desire things
other than Kṛṣṇa’s service are also called duḥsaṅga, bad
association.]
In other words, all desires besides that to serve and
please Lord Kṛṣṇa involve bad association, and they are
based on duplicity or self­deception (ātma­vañcanā).
Devotees who are free from duplicity resolutely give
up bad association, associate with saintly persons with
respect and love, and serve them.
The question may arise as to who is actually a

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saintly person. Saintly persons (sādhus) spend all of their
time chanting hari­nāma, listening to hari­kathā, and
serving Lord Hari; such devotees are pure (sat). In
contrast, non­devotees (asādhus) or asat persons pass
their days in worldly talks, sense gratification, and the
pursuit of bodily comfort. Those practicing devotional
service without duplicity (niṣkapaṭa­sādhakas) regard
sense gratification to be reprehensible, but they accept it to
the degree that it is suitable or necessary, and they are
eager to associate with and serve saintly persons. In this
way, they gradually attain auspiciousness. Accordingly,
Śrīmad­Bhāgavatam recommends that one should give up
bad association and associate with saintly persons.
tato duḥsaṅgam utsṛjya satsu sajjeta buddhi­mān
santa evāsya chindanti mano­vyāsaṅgam uktibhiḥ
(Śrīmad­Bhāgavatam 11.26.26)
Intelligent people should give up bad association
and associate with saintly persons, who will remove their
mental attachments with virtuous instructions.
One who is averse to Lord Kṛṣṇa is asat (bad and
foolish). Thus, we should not closely associate with anyone
averse to Bhagavān, even if they are near and dear ones
such as friends or relatives. Those averse to Śrī Caitanya
Mahāprabhu are averse to Bhagavān (bhagavad­vimukha).
One is averse to Śrī Caitanyadeva if one has not taken
shelter at His lotus feet, and has not accepted His
invaluable teachings. Those who are truly inclined to serve
Bhagavān (bhagavad­unmukha) take shelter of the
devotees of Śrī Caitanyadeva, have faith in such devotees,
and serve such devotees.
One who wants to be learned (vidyā­prārthī) cannot
accumulate knowledge unless he takes shelter of a scholar
(vidvāna); similarly, fortunate, virtuous people seeking
Bhagavān must take shelter of the lotus feet of Bhagavān
Śrī Gaurāṅgadeva, who has appeared in this Age of Kali,
and of His devotees. They cannot remain without such
shelter. One can attain Bhagavān only under the guidance
of devotees and a spiritual master; therefore, one should

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sincerely endeavor to find such guidance.

Question 179—Is the holy abode of Lord Kṛṣṇa

(dhāma) everywhere?
Answer—Śrī Viṣṇu resides in the heart of every
living entity (jīva), as well as in every atom (parama­aṇu).
Therefore, the holy dhāma is everywhere. We can only
realize this by the mercy of Gurudeva, who blesses us with
revelation in the heart. Then, we will no longer see the
material world.

Question 180—What are anarthas (unwanted

habits)?
Answer—The desire for one's own happiness is an
anartha, and the desire to satisfy one's own senses is the
main obstacle to serving Bhagavān. These selfish desires
prevent one from remembering Bhagavān (bhagavat­
smṛti), and cause non­devotional thoughts to arise in the
heart.

Question 181—How can we get the mercy of

Bhagavān?
Answer—We must never transgress the
instructions and orders of the spiritual master, who serves
Lord Hari all of the time. We must always be under his
close supervision and guidance (ānugatya). Then, we will
easily get the mercy of Bhagavān. It is only by the mercy of
the spiritual master that the mercy of Kṛṣṇa is attained. If
the spiritual master is not pleased, it is impossible for the
living entity to attain any auspiciousness.

Question 182—Has Bhagavān Kṛṣṇa Himself

appeared in the form of a spiritual master to instruct
about devotional service?
Answer—Certainly. It is as if sac­cid­ānanda
Bhagavān, the Supreme Personality of Godhead who is
the embodiment of knowledge, bliss, and eternity, is
scratching His own body with His own hands. Bhagavān's

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hands are His very body. (The hands of Bhagavān are His
body itself.) In this way, Bhagavān is serving Himself.
Bhagavān appears in the form of a spiritual master to
personally educate us about devotional service to Him. In
the same way, Śrī Gurudeva is non­different from
Bhagavān; both are one body (eka­deha). Kṛṣṇa is sevya
Bhagavān, the Supreme Personality of Godhead who is
the object of service, and the spiritual master is sevaka
Bhagavān, the supreme servitor of Lord Kṛṣṇa. In other
words, Kṛṣṇa is viṣaya Bhagavān (Supreme Personality of
Godhead who receives love and service), and the spiritual
master is āśraya Bhagavān (Supreme Personality of
Godhead who is the shelter or receptacle of love and
service). Mukunda is sevya Bhagavān or viṣaya Bhagavān,
and Śrī Gurudeva, beloved of Lord Mukunda (mukunda­
preṣṭha), is sevaka Bhagavān or āśraya Bhagavān. No one
is as dear to Bhagavān as Śrī Gurudeva.
Like two lobes of a chick­pea, enjoyer Kṛṣṇa
(viṣaya­jātīya Kṛṣṇa) and enjoyed Kṛṣṇa (āśraya­jātīya
Kṛṣṇa) give completeness to the variegated blissful
spiritual pastimes (vilāsa­vaicitrya). Kṛṣṇa is the complete
manifestation (pūrṇa­pratīti) of viṣaya­jātīya (enjoying)
personality, and my Śrī Gurudeva is the complete manife
station of āśraya­jātīya (enjoyed or devotional) personality.
The two lobes of a chick­pea join to form a complete chick­
pea. Similarly, the combined form of viṣaya­jātīya Kṛṣṇa
(Bhagavān) and āśraya­jātīya Kṛṣṇa (Gurudeva) is the
complete transcendental form (svarūpa) of Kṛṣṇa. In other
words, if we accept one but not the other, we are not
accepting complete Kṛṣṇa.
Śrī Kṛṣṇa is viṣaya­jātīya brahma­vastu, the spiritual
enjoyer of love, and Śrī Gurudeva is āśraya­jātīya brahma­
vastu, the spiritual receptacle of love who gives enjoyment
to Kṛṣṇa. We are tiny, insignificant servants of Bhagavān
(bṛhat), whereas Śrī Gurudeva, the embodiment of service
(sevā­vigraha), is the greatest of all. Śrī Guru­pāda­padma,
the lotus feet of Śrīla Gurudeva, is very dear to Mukunda
(mukunda­preṣṭha), and is the best shelter. If we regard Śrī

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Gurudeva, the beloved of Lord Kṛṣṇa, to be āśraya­jātīya
Bhagavān, we will achieve auspiciousness.

Question 183—What is bhakti?

Answer—In the non­devotional path (a­bhakti­
mārga), there is no consideration of service to Kṛṣṇa. In
contrast, bhakti or devotional service is kṛṣṇa­anuśīlana,
which means continuous service to Him. When bhakti
awakens in a living entity, that living entity is called a
devotee or bhakta.
Bhakti is activities that make Kṛṣṇa happy. It should
be totally free from desires other than that to serve Kṛṣṇa.
Devotees serve Bhagavān only to give Him happiness.
They do not maintain any other desire.
In the beginning, bhakti depends on śraddhā, or
faith. Śraddhāvān jīva haya bhakti­adhikārī—a living entity
is qualified for bhakti when he develops śraddhā. Śraddhā
arises when one hears about the scriptures in the
association of saintly persons (sādhu­saṅga); in this way,
one develops faith in the scriptures. One cannot cultivate
bhakti without knowledge of one’s relationship with Lord
Kṛṣṇa (sambandha­jñāna). Scriptures tell us: bhaktiḥ
pareśānubhavo viraktir anyatra caiṣa trika eka­kālaḥ.
In other words, as bhakti develops, one becomes detached
from sense objects, and one gains knowledge about
Bhagavān. One cannot renounce sense objects, and
cannot realize Bhagavān, unless bhakti awakens. In pure
devotional service (śuddha­bhakti), there is no hankering
for mundane religiosity (dharma), economic development
(artha), sense gratification (kāma), or liberation (mokṣa).
Bhakti is attained only by associating with devotees.

Question 184—How can one get bhakti?

Answer—In order to get bhakti, we must practice
the main limb of the 64 limbs of bhakti, which is taking
shelter at the lotus feet of a spiritual master (śrī­guru­pāda­
padma­āśraya). One cannot become qualified for bhakti
without doing so, and the nine main limbs of devotional

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service (nava­vidhā­bhakti), including kīrtana and śravaṇa,
will not yield the ultimate result without doing so. Even if
one engages in hearing (śravaṇa), glorification (kīrtana),
and remembrance (smaraṇa), unless one takes shelter or
surrenders, one will not become qualified for pure
devotional service, and one will only accumulate pious
merit (sukṛti).
By great fortune (saubhāgya), one may accept a
bona fide spiritual master (sad­guru). Only those who offer
everything and take shelter of the lotus feet of a spiritual
master will receive initiation into bhakti (kṛṣṇa­dīkṣā) and
instruction in bhakti (kṛṣṇa­śikṣā). One cannot achieve the
level of unconditional surrender (sarvātman­āśrita­pada)
through bargaining or partial give­and­take (āṁśika­ādāna­
pradāna).

Question 185—What is the path of having an

audience with Bhagavān?
Answer—Śrīmad­Bhāgavatam (3.9.11) states that
the path of aural reception shown by the Vedas (śrutekṣita­
patha) is the path of seeing Bhagavān.
Commentary by Śrīdhara Svāmī: The path of
śrutena śravaṇe īkṣitaḥ is the path of seeing Bhagavān.
Śrutena śravaṇe īkṣitaḥ means that one can see and
understand the truth about Bhagavān only when one hears
His glories from a bona fide spiritual master through the
descending process (avaroha­panthā).
One can have a vision of Bhagavān in the heart that
is purified by the process of hearing.
Commentary of Śrī Viśvanātha Cakravartī
Ṭhākura:ādau guru­mukhe śruta, tat­pare ikṣita. One
must first hear the glories of Bhagavān from a spiritual
master, and only then can one realize and see the truth
about the Supreme Lord.
The scriptures state:
bhaktera icchāya kṛṣṇera avatāra
(Caitanya­caritāmṛta Ādi­līlā 3.111).
[Bhagavān Śrī Kṛṣṇa incarnates in this world as per

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the desire of the devotees.]
Śrīmad­Bhāgavatam (3.9.11) states:
yad­yad­dhiyā ta urugāya vibhāvayanti
tat­tad­vapuḥ praṇayase sad­anugrahāya
[O Urugāya, my Lord, who possesses unlimited
glories, You are so merciful to Your devotees that You
manifest Yourself in the particular eternal form of
transcendence in which they always think of You.]
Commentary of Śrīdhara Svāmī: Bhagavān
manifests in the hearts of devotees in the same form as
that which devotees contemplate in their hearts.

Question 186—Who is Śrī Rādhārāṇī?

Answer—Śrī Rādhā is the eternal consort of Śrī
Kṛṣṇa, the crest jewel of all of His associates in the
conjugal mellow. No one is more dear to Kṛṣṇa than Śrī
Rādhājī.
She is His equal in every way. Taking two bodies,
one as the enjoyer (āsvādaka) and the other as the
enjoyed (āsvādita), Śrī Kṛṣṇa performs relishable pastimes
(vilāsa).
rādhā­kṛṣṇa eka ātmā, dui deha dhari
anyonye vilase rasa āsvādana kari
(Caitanya­caritāmṛta, Ādi līlā)
When Śrīmatī Rādhārāṇī beholds the
unprecedented beauty of Kṛṣṇa, She becomes enchanted.
If Her beauty were not greater than His, She would not be
able to enchant Kṛṣṇa, who is the enchanter of the whole
world (bhuvana­mohana). Thus, She is known as bhuvana­
mohana­mohinī, She who enchants the enchanter of the
whole world. Her nature is like the full moon night
(pūrṇimā) of Kṛṣṇa, who is like the full moon. She is the
crest jewel of all of the consorts of Kṛṣṇa, and is the source
of all of them. The language of the servant is not lofty
enough to fully describe the object of service. However, the
object of service is capable of fully describing the spiritual
truth of the servant. Therefore, Bhagavān Kṛṣṇa­candra
can personally tell us the spiritual truth (tattva) of Śrīmatī

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Rādhārāṇī. Only one other person can explain the truth of
Govindānandinī (Śrīmatī Rādhārāṇī, who gives pleasure to
Lord Kṛṣṇa)—Śrī Gurudeva, who directly serves
Vṛṣabhānu­sutā, the daughter of Vṛṣabhānu Mahārāja, and
Kṛṣṇa. He is a beloved personal associate of Śrī
Gaurasundara and he can explain the truth of Śrīmatī
Rādhikā.
Śrī Kṛṣṇa­candra is the original shelter of all of the
mellows (rasas) and divine qualities, such as beauty and
charm (śobhā­saundarya). He is the original principle of
shelter (āśraya­tattva) of all wealth (aiśvarya), all strength
(vīrya), and all knowledge (jñāna). The fully complete
Supreme Personality of Godhead (pūrṇatama­bhagavān)
is the āśraya (receptacle of prema) and viṣaya (object of
prema) of Śrī Rādhājī, so how great She is! Such is
beyond the scope of human knowledge, and even beyond
the grasp of many liberated personalities. Everyone in the
world yearns for, and is enchanted by, the opulence
(aiśvarya) and human­like sweetness (mādhurya) of
Madana­mohana Kṛṣṇa, the enchanter of the whole world.
This same Kṛṣṇa is enchanted and bewildered by Śrīmatī
Rādhikā. Thus, Her greatness cannot be adequately
described in words.

Question 187—Who is Śrī Gaurasundara?

Answer—Brajendra­nandana Śrī Kṛṣṇa appeared in
this world in the form of Śrī Gaurāṅga, who is the Absolute
Truth in the past, present, and future (trikāla­satya vāstava­
vastu). Śrī Gaurāṅga is the son of Śrī Jagannātha Miśra,
and He gives him bliss. Śrī Jagannātha Miśra serves Him
in the role of His father. Śrī Gaurāṅgadeva is the original
Supreme Personality of Godhead, who is better than the
best. No one is equal to or greater than Him. He is
asamordhva­vastu. Even guru­varga such as father (pitā)
and mother (mātā) serve that Absolute Truth (asamordhva­
para­tattva) in form of His gurus (respectable elders in the
mood of parental affection).
Gaurasundara is eternally present as advaya­

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jñānatattva (nondual Absolute Truth) along with His
servants (sevakas), dependent devotees (pālya­varga),
and potencies (śaktis). He is eternal substance (nitya­
vastu), and therefore His servants (sevakas, bhṛtya­varga),
His wards or the personalities under His protection (pālya­
varga), and His potencies (śakti­varga) are also eternal.
The word bhṛtya refers to His servants. The personalities
who lovingly serve Śrī Gaurasundara are counted as His
pālya­varga, and they are like His children (pūtra). Śrī
Gaurasundara is like the father (pitā) of His pālya­varga;
He appears in their pure heart and preaches śrī­nāma­
prema, love for the holy name of Lord Kṛṣṇa. These are
His sons. They are like the personal descendants (nija­
vaṁśa) of Śrī Gaurāṅga, who belong to acyuta­gotra—the
lineage of the Supreme Personality of Godhead. They
continue to guard the flow of preaching (pracāra­dhārā) of
the nāma­prema of Śrī Gaurasundara.
Śrī Gaurasundara is non­different from
Vrajendranandana Kṛṣṇa, the son of Nanda Mahārāja.
From the perspective of regulated devotional service
(vaidha­vicāra), Śrī Lakṣmīpriyā­devī and Śrī Viṣṇupriyā­
devī are Śrī Gaurāṅga’s wives (kalatra). However, from the
perspective of bhajana or spontaneous devotional service,
Śrī Gaurāṅga’s confidential devotees (antaraṅga bhakta­
gaṇa) such as Śrī Svarūpa Dāmodara, Śrī Gadādhara
Paṇḍita, and Śrī Rāya Rāmānanda are His eternal
consorts (kalatra) of past, present, and future in the exalted
mellow of paramour love (ujjvala­madhura­rasāśrita trikāla­
satya kalatra). While Śrī Gaurasundara is non­different
from Vrajendranandana, His speciality in that incarnation
(avatāra) is being in the mood of separation (vipralambha).
So He is vipralambha­avatāra. Śrī Kṛṣṇa is the
embodiment of the mellow of meeting or union (sambhoga­
rasamaya­vigraha), and Śrī Gaurasundara is the
embodiment of the mellow of separation (vipralambha­
rasamaya­vigraha).

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 Question 188—How do we worship Śrī Gaura?
Answer—We worship Gaura by following Śrī
Gaurasundara's order. This worship is the pinnacle of the
mellow of servitorship (dāsya­rasa). In the sweet mellow of
conjugal love (madhura­rasa), Gaura­sundara is in the
form of the Divine Couple (yugala­ākāra).
Those with many anarthas (unwanted desires)
cannot approach Kṛṣṇa. In contrast, Śrī Gaurasundara,
the personification of munificence (parama­audārya­maya
vigraha), freed even sense gratifiers like Sārvabhauma
Bhaṭṭācārya, and sinful personalities like Jagāi and
Mādhāi, from anarthas, and engaged them in worshiping
Lord Kṛṣṇa.
Fortunate, saintly persons take shelter of the lotus
feet of a bona fide spiritual master (sad­guru) and worship
Gaura and Kṛṣṇa under his guidance. Śrī Gurudeva is a
nondifferent manifestation of Gaura; he is His expansion
(prakāśa­mūrti). He is āśraya­jātīya bhagavat­tattva—the
Supreme Personality of Godhead in the mood of a
devotee. While Śrī Gurudeva is nondifferent from
Bhagavān, he is also very dear to Bhagavān (bhagavat­
preṣṭha) and he is His most beloved (mukunda­
priyatama). Śrī Gurudeva is āśraya­vigraha and sevaka
Bhagavān; it is wrong and offensive to refer to him as
viṣaya­vigraha or bhoktā Bhagavān.

Question 189—Is it necessary in the human

form of life to perform devotional service to Hari (hari­
bhajana)?
Answer—By great fortune we received a human
body, which is very rare. It is not certain whether we will be
human in our next life; by misfortune we may become a
ghost (bhūta), preta, piśāca, animal (paśu), bird (pakṣī), or
insect (kīṭa). It is not possible to serve Bhagavān in such
species. Therefore, we should not spend the remaining
days of this life in nondevotional activities.
Life is evanescent (fleeting). Although human life is
temporary, it is capable of providing the topmost

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achievement, which is devotional service to Lord Kṛṣṇa
(artha­prada or bhakti­prada). As long as we are alive, we
should try to achieve the ultimate goal of human life.
One can have the false ego that one is a brāhmaṇa,
kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha,
vānaprastha, or sannyāsī. However, an intelligent person
does not have such a false ego because we are servants
of Bhagavān; we are not part of this material world. To
regard one's body to be the real self is being in illusion.
Mahāprabhu said:
jīvera svabhāva kṛṣṇa­dāsa abhimāna
dehe ātma­jñāne ācchādita sei jñāna
[The original nature of every living entity is to
consider himself the eternal servant of Kṛṣṇa. But under
the influence of māyā he thinks himself to be the body, and
thus his original consciousness is covered.]
The tongue of one who regards his body to be
himself, and regards objects related to his body to be his
possessions (ahaṁ­mama­bhāva­kārī), cannot utter hari­
nāma. We are averse to Kṛṣṇa; we have forgotten Him and
we have fallen into the clutches of māyā, the illusory
potency of Lord Kṛṣṇa. In such a condition, the only means
of attaining auspiciousness (ātma­kalyāṇa) is giving up our
false ego and taking shelter at the lotus feet of Lord Hari
and of a spiritual master.
An elephant considers itself to be an elephant, and
a dog considers itself to be a dog. However, a human
being should not be like this, and instead should have the
true conception (abhimāna) of his eternal nature
(svarūpa). In other words, a human being should have the
conception of being a servant of Bhagavān. Mahāprabhu
said:
jīvera svarūpa haya kṛṣṇera nitya­dāsa
Meaning—A living entity is by nature an eternal
servant (nitya­dāsa) of Kṛṣṇa.
Śrī Hari is present in every atom, and He is
attracting everyone to Him. He can make the foolish give
up their foolishness, and the scholars forget their erudition.

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Only those who do not hanker for sense gratification; who
do not want the prestige of being a great personality; and
who do not desire to be praised as a saintly person, will
hear about His pastimes. The voice of Lord Kṛṣṇa will not
reach the ears of those who aspire for such insignificant
things; they should consider that death is certain. Adya vā
abda­śata ante vā mṛtyur vai prāṇināṁ dhruvaḥ—in
other words, it is certain that a living entity will die, whether
it be today or after a hundred years. We are conscious
beings. If we do not approach devotees of Bhagavān and
listen to their narrations about the divine pastimes of
Bhagavān, our ruination is inevitable.
The opportunity to serve Lord Hari comes only in a
human birth and not in any other birth. So to achieve
auspiciousness, we should give up absorption in topics of
the material world, and serve Bhagavān continuously until
our last breath. All the people of the world are eager to ruin
me. This world is devoid of real friends and well­wishers.
Those who are friends, family, and relatives in name only
are against devotional service to Bhagavān. Our only
means of deliverance is taking shelter of Vaiṣṇavas, who
are our best friends and well­wishers. Every human being
should simply serve the servants of Bhagavān; there is no
need to do any other work. We have no duty other than
serving the servants of Bhagavān. Everyone should serve
Bhagavān with their knowledge (vidyā), intelligence
(buddhi), scholarship (pāṇḍitya), strength (bala), wealth
(artha), and talents (sāmarthya). Tūrṇaṁ yateta—one
should immediately endeavor; delays will only lead to
problems.
One who engages in nondevotional activities (a­
vaiṣṇava­dharma) cannot achieve auspiciousness. In
contrast, for those who have taken shelter at the lotus feet
of Vaiṣṇavas, auspiciousness is like a gooseberry in their
hand. Nondevotees wear a garland of birth and death
around their neck. Those dedicated to serving Lord Hari
never have to take birth from the womb of a mother. What
to speak of Vaiṣṇavas, anyone who gets the opportunity to

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behold the lotus feet of a Vaiṣṇava, which are extraordinary
(alaukika) and special (asāmānya), will never have to take
birth again.

Question 190—Who can be a spiritual master?

Answer—A devotee of Lord Kṛṣṇa who is
conversant with kṛṣṇa­tattva is a spiritual master.
Nondevotees including karmīs, yogīs, and nirviśeṣa
brahma­jñānīs cannot be true gurus. Only a worshiper of
the Personality of Godhead can actually be a guru.
However, even one who has the true ego of being a
servant of Śrī Kṛṣṇa (or a worshiper of Śrī Kṛṣṇa) is not a
real guru unless he regards himself as a disciple of his own
disciple. One who regards oneself as a Vaiṣṇava is not a
guru; a genuine guru never thinks of himself as a Vaiṣṇava
or guru. That is why our Śrī Gurudeva never used to call
himself a guru. One who calls himself a Vaiṣṇava is
actually a branded nondevotee or avaiṣṇava.
The great personalities (mahājanas) have sung:
āmi ta vaiṣṇava, e buddhi haïle, amāni nā haba āmi
pratiṣṭhāśā āsi, hṛdaya dūṣibe, haïba nirayagāmī!
tomāra kiṅkara, āpane jāniba, guru abhimāna tyaji
tomāra ucchiṣṭa, pada­jala­reṇu, sadā niṣkapaṭe bhaji
nije śreṣṭha jāni, ucchiṣṭādi dāne, habe abhimāna bhāra
tāi śiṣya taba, thākiyā sarvadā, nā laïba pūjā kāra
Meaning: “O Gurudeva! If my mind begins to think
that I have become a Vaiṣṇava, then I will never become a
humble person without desire for respect (amānī); the
desire for prestige will contaminate my heart, and as a
result I will go to hell. Therefore, I will give up the false ego
of being a guru, and I will always consider myself to be
your servant. I will always accept your remnant prasāda,
your nectarean foot­bath water (caraṇa­amṛta), and your
foot­dust (caraṇa­dhuli). If I regard myself to be great and
offer my remnants to others, then I will be crushed under
the weight of dangerous false pride. Therefore, I will
always identify myself as your disciple, and I will not accept
worship from anyone.”

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 Only a mahā­bhāgavata, or topmost devotee, can
be a guru. Only such a mahā­bhāgavata, who sees his
spiritual master everywhere, can be a real spiritual master.
He can make the insignificant (laghu) great (guru), and he
can transform everyone into a devotee of Kṛṣṇa. It is not
possible for one to convert others into devotees unless he
is himself a devotee. Therefore, being a spiritual master
means being a devotee of Lord Kṛṣṇa. To become a
spiritual master, one must always engage all of his senses
in the service of Kṛṣṇa. One is not qualified to be a guru
unless he has strong dedication for his own guru (guru­
niṣṭhā).
Great devotees are more humble than a blade of
grass. They regard themselves to be the most insignificant.
A real disciple never thinks, “As a disciple, I have served
my guru for so long. I do not want to be a disciple anymore;
now I want to act as guru.” Great devotees act as spiritual
masters, but they do not maintain the false ego of being a
spiritual master.

Question 191—How does one attain perfection

(siddhi)?
Answer—We will attain perfection when we perform
devotional service (bhajana) without duplicity (kapaṭatā) by
surrendering at the lotus feet of a spiritual master (guru)
and Śrī Gaurāṅga. A deceitful person can never attain
perfection. There is no place for hypocrisy on the path of
devotional service (bhakti­patha). Duplicity is a great
hindrance to devotional service. My stomach may not
become full if I eat less in order to look civilized (sabhya). I
will cheat myself if I give inferior steel to a blacksmith.
Therefore, one should not do hari­bhajana (devotional
service to Lord Hari) in a duplicitous manner. We should
serve Bhagavān with great simplicity and
straightforwardness (saralatā). The instructions of
Bhagavān are the same as the instructions of my
Gurudeva; therefore, I will obey those instructions with
great simplicity, and only then will I attain perfection.

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 Question 192—How does a real disciple think?
Answer—A real disciple and genuine devotee of a
spiritual master regards his spiritual master to be his very
life and his ideal. Serving his spiritual master is his only
vow and commitment. He has the same degree of love for
his spiritual master and for Lord Kṛṣṇa, but he tends to
favor his spiritual master. In other words, his affection leans
towards his spiritual master. Genuine disciples are not
weak; having been empowered by their spiritual master's
mercy, they are very strong. They depend only on the
mercy of their spiritual master (guru­kṛpā) and on their
service to him (guru­sevā). Mercy of, and service to, their
spiritual master is their real strength. Even if a real disciple
has to give up his life, he never deviates from the order of
his spiritual master. Even if he must sacrifice his life, he
fulfills whatever responsibility his spiritual master has
mercifully bestowed upon him. In this way, he gets the
mercy of his spiritual master.

Question 193—Is it possible to serve Bhagavān

without taking shelter of devotees (bhaktas)?
Answer—Never. One cannot take shelter of the
lotus feet of Bhagavān unless one first takes shelter of
devotees of Bhagavān. We cannot attain Bhagavān without
taking shelter and association of devotees. We are fallen
living entities; we cannot bring auspiciousness into our
lives by our own efforts. As long as we do not take shelter
of the lotus feet of devotees who purify even fallen souls,
we will not attain auspiciousness. There is no way to attain
auspiciousness other than taking association of devotees
of Lord Kṛṣṇa.

Question 194—What is the nature of spiritual

initiation (dīkṣā)?
Answer—Ādau sambandha jñāna. On the path of
devotional service (bhakti­mārga), first of all there is a
need for sambandha­jñāna, knowledge of relationship.
Knowledge regarding sambandha­tattva includes the

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mutual relationship between the Lord, the living entities,
and the material energy. The word sambandha means
connection, relationship, and binding. Living entities are
eternally and inseparably connected to the Supreme Lord.
Therefore, He is the true object of relationship. The general
relationship between living entities and Śrī Bhagavān is
one of servant and served, but in the perfectional stage of
bhakti one becomes established in a specific relationship
with the Lord as either a servant, friend, parent, or beloved.
Other names for sambandha­jñāna are divya­jñāna
(transcendental knowledge) and dīkṣā (spiritual initiation).
Only receiving instructions about a mantra (sacred
incantation) is not dīkṣā; dīkṣā is the process through
which a disciple gradually realizes divya­jñāna. Living
entities cannot attain auspiciousness by reading hundreds
of books on their own or by pretending to engage in
devotional service (bhajana) according to their own
desires. A spiritual master mercifully bestows divya­jñāna
upon a disciple who is free from duplicity and deceitfulness
(niṣkapaṭa), and who is dedicated to selfless service (sevā­
parāyaṇa). Only those who give up their personal
independence (svatantratā) and act according to the
instruction and guidance of their spiritual master are
qualified to receive his mercy (guru­kṛpā); only they get
transcendental knowledge, and only they become blessed
(dhanya) and successful (kṛtārtha).

Question 195—What is our main duty at this

time?
Answer—We get sense enjoyment (viṣayas) in
every type of birth. By becoming an enjoyer (bhoktā), we
enjoy or suffer the fruits of our good and bad activities
(karma­phala). There are many types of birth available to
enjoy all of the objects of the senses. However, the
greatest work is serving Bhagavān, the Supreme
Personality of Godhead. It is not possible to do this in any
birth other than human birth. Therefore, we should act
immediately and eagerly (tatparatā). If we were demigods,

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we would not have the opportunity or time to hear hari­
kathā (narrations of the holy names, form, qualities, and
pastimes of Kṛṣṇa and His associates). Therefore, as long
as we are alive we should diligently endeavor, with all of
our strength, to attain Bhagavān. Living entities have no
greater duty than serving Bhagavān.

Question 196—What is the duty of a brahmacārī

(celibate devotee student)?
Answer—A celibate student under the care of a
spiritual master does not enter householder or domestic
life (saṁsāra). Having seen materialistic persons who
have entered the dark, blind well of householder life
(saṁsārī­jana), they are cautious (satarka) right from the
start. Some people think, “Who can control me? If I enter
householder life, whatever may happen, life will somehow
pass in happiness and distress.” Thinking like this, they fall
into adversity (vipatti).
Only serving Bhagavān is needed; that alone will
bring auspiciousness. There is no duty greater than this.
Peace exists only in service; happiness exists only in
service. Service alone is the nitya­dharma (eternal
function) of living entities (jīvas). If one gives up serving
Bhagavān and endeavors to attain personal happiness,
one gets distress, sadness, pain, and misery. One attains
auspiciousness by entering Lord Kṛṣṇa's saṁsāra (family
of devotees and devotional service under guidance of a
spiritual master), not māyā­saṁsāra (householder life
created by māyā, the illusory energy of Kṛṣṇa which
deludes living entities into forgetting the Supreme Lord).

Question 197—What is the nature of worldly

(jāgatika) peace and conflict?
Answer—Bhagavān is one, but living entities such
as human beings (manuṣyas) are many. Our interaction
(samparaka) with the One (Bhagavān) has reduced due to
interaction with the many. In the all­conscious spiritual
world (cit­jagat), all are busy serving the One. There is no

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question of peace or lack of peace there. We experience
both peace (śānti) and anxiety (aśānti) due to our thirst for
sense gratification (bhoga­pipāsā). Temporary absence of
sense enjoyment is aśānti, and temporary attainment of
sense gratification is śānti. We are unable to consider that
in fact fleeting (kṣaṇika) peace is actually the situation
(avasthā) preceding the situation of unrest or anxiety.
Peace and anxiety, and happiness (sukha) and
distress (duḥkha), are dualities prone to change (pari­
vartana­śīla). Happiness arises when grief goes away, and
grief arises when pleasure goes away. Although many
people have already realized that there is sorrow hidden
within happiness, they still want to experience whatever
sense enjoyment comes to them. Thus, inspired by the
desire for sense enjoyment, they sacrifice themselves on
the yūpa­kāṣṭha of sorrow. [Note: a yūpa­kāṣṭha is a
wooden device in which a goat's head is inserted for
sacrifice.] Such intolerance (asahiṣṇutā) and impatience
(dhairya­śūnyatā) leads to many problems for us;
therefore, we need to be tolerant (sahiṣṇu) and patient
(dhairya­śīla). No matter what adversity or danger comes,
we should observe great forbearance. Running to a liquor
shop after seeing it on the way; endeavoring to get rich
after seeing the wealth of rich persons; seeing a beautiful
form and trying to enjoy it; seeing someone's erudition
(pāṇḍitya) and getting excited to be a scholar (paṇḍita)—all
of these are signs of impatience or restlessness.

Question 198—What are the characteristics

(vaiśiṣṭya) of narrations (kathā) given by a practitioner
of devotional service (sādhaka) and by a devotee who
has attained perfection in devotional service (siddha)?
Answer—It is one thing for a person to describe his
own experiences and difficulties (ārti), and it is an entirely
different thing for a person to describe someone else's
experiences and difficulties (mood of separation, viraha) on
their behalf after hearing about them. When a person
pleads his own case, he can speak completely sincerely

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and accurately; others cannot do so. In this way, kathā of a
sādhaka and kathā of a siddha have different
characteristics.

Question 199—Why did Mahāprabhu chant gopī

gopī?
Answer—Those with dull material intelligence
cannot understand why Bhagavān Śrī Caitanya­deva, the
teacher of the whole world, used to chant gopī. It is not
possible to chant the holy name of Lord Kṛṣṇa without
engaging in nāma­kīrtana (loud glorification of the holy
names) of the āśraya­vigraha (shelter or receptacle of love
for Lord Kṛṣṇa). It is not possible to serve Śrī Kṛṣṇa, who is
viṣaya­vigraha, without remaining under guidance of a
spiritual master (Śrī Gurudeva), who is āśraya­vigraha.
Mahāprabhu enacted this pastime to give this
instruction.
rādhā bhajane yadi mati nāhi bhelā
kṛṣṇa bhajana taba akāraṇa gelā
If one is not interested in devotional service
(bhajana) to Rādhājī, one’s devotional service to Lord
Kṛṣṇa (kṛṣṇa­bhajana) goes in vain.

Question 200—Is it possible to hear hari­kathā

with ears that are not dedicated and inclined to
devotional service?
Answer—No! The names of Lord Kṛṣṇa, such as
'Hare Kṛṣṇa,' are the predominating Agent, and our ears
(karṇa) are the predominated Agent. In other words, Hare
Kṛṣṇa nāma is the controller (niyāmaka) or Lord (prabhu),
and our ears are controlled (niyamya) or submissive
(vaśya). It is not possible to engage in nāma­śravaṇa
(hearing the holy name) or kīrtana­śravaṇa (hearing loud
glorification of the holy name) in which one’s ears are the
controller or Lord. One cannot perform hari­kīrtana or hear
hari­nāma with ears that want to enjoy or measure. One
serves the object of service (sevya) with ears and senses
that are inclined to serve (sevā­unmukha). When one

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pretends to listen with ears that are inclined to enjoy sense
gratification (bhoga­unmukha), that is an offense
(aparādha), not service.
Therefore, Śrī Rūpa Gosvāmī prabhu said:
ataḥ śrī kṛṣṇa­nāmādi na bhaved grāhyam­indriyaiḥ
sevonmukhe hi jihvādau svayam eva sphuratyadaḥ
(Bhakti­rasāmṛta­sindhu, Pūrva Vibhāga 2.234)
“The human material senses cannot perceive śrī
harināma because it is a transcendental sound; it will
appear by itself in the pure senses of a sevon­
mukhasādhaka in whose heart the desire to serve Kṛṣṇa
has arisen.” [The transcendental nature of the name, form,
qualities, and pastimes of Śrī Kṛṣṇa cannot be
apprehended through the limited material senses of
humans. It is only when the practitioner's senses become
purified and devoted towards serving the Lord that the
perception of the holy name, form, qualities, and pastimes
of Lord Kṛṣṇa begins to manifest in the tongue and other
senses of the practitioner.]

Question 201—What is the speciality of

adhokṣaja and aprākṛta?
Answer—Bhagavān can only be experienced by
devotional service (bhakti); one cannot understand the
Supreme Personality of Godhead, who is beyond sense
perception (Adhokṣaja­vastu Bhagavān), by any other
process. One can obtain devotional service only by the
mercy of Bhagavān or a devotee (bhakta). It is not possible
to know Bhagavān without His grace.
īśvarera kṛpā­leśa haya ta yāhāre
sei ta īśvara tattva jānibāre pāre
In other words, only one who receives even a little
of Bhagavān’s mercy can understand Him.
If the Personality of Godhead is ignored, one cannot
engage in bhakti because He is the indispensable factor of
devotional service.
Anarthopaśamaṁ sākṣād­bhakti­yogam­
adhokṣaje—these words of scripture reveal that all

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unwanted habits (anarthas) will go away if one serves
Adhokṣaja (Bhagavān). Adhokṣaja is caturbhuja (four­
armed) [Nārāyāṇa in Vaikuṇṭha], and He destroys the
unwanted habits of living entities with His weapons. With
Adhokṣaja [Nārāyaṇa], there is consideration of maryādā
(etiquette or morality); devotees mainly cherish the mood
that Adhokṣaja [Nārāyaṇa] is their worshipable Supreme
Lord (īśvara). [His mood of being the Supreme Lord is very
prominent.]
Aprākṛta­vastu (spiritual, completely transcendental
substance; Lord Kṛṣṇa in Goloka Vṛndāvana or Vraja) is
externally like prākṛta­vastu (material substance), but
internally it is very different; devotees do not have the
perspective that Aprākṛta­vastu (Lord Kṛṣṇa in Vraja) is the
Supreme Lord (īśvara­buddhi). Rather, for them a mood of
attachment with affection (apanatva­buddhi) is prominent.
There is no consideration of anarthas (unwanted desires)
in aprākṛta; aprākṛta manifests only when anarthas are
completely eliminated. Aprākṛta­vastu is dvi­bhuja­
muralīdhara, the two­armed form of Lord Kṛṣṇa holding a
flute. He is served only with intimacy (viśrambha) and love.
[He is not served in a mood of awe and reverence.] From
the consideration of Para, Vyūha, Vaibhava, Antaryāmī,
and Arcā, para­tattva cannot be anything other than Lord
Kṛṣṇa. [Note: Bhagavān’s original form is Kṛṣṇa (para); His
quadruple expansions are called vyūha; His pastime
incarnations are known as vaibhava; His Supersoul
manifestation is known as antaryāmī; and His Deity form is
known as arcā.] The word aprākṛta is used only for para­
tattva. The word adhokṣaja is used for vyūha­tattva and
vaibhava­tattva. The word aparokṣa is used for antaryāmī­
tattva. The words parokṣa and pratyakṣa are used for arcā­
tattva.

Question 202—Is personal conversation or

instruction more auspicious?
Answer—Certainly yes. A preacher who can
personally provide instructions on a one­on­one basis

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gives more benefit to people than a platform speaker.
General discussions by a platform speaker cannot solve all
problems or bring auspiciousness to everyone. Personal
defects are corrected to a greater degree by a coaching
class or private tutorial class than by attending general
lectures in colleges or schools. Therefore, those who give
individual instruction provide more permanent benefit to
people.

Question 203—What is pure kīrtana?

Answer—Kīrtana (oral glorification of Śrī Kṛṣṇa’s
names, forms, qualities, associates, and pastimes)
depends on śravaṇa (hearing such transcendental
glorification from the mouth of advanced bhaktas). Activity
leading to sense gratification or appeasement of sensual
desires for oneself or others is not kīrtana or bhakti. Kīrtana
done for the satisfaction of Bhagavān is pure (śuddha)
kīrtana. Śrī Caitanya Mahāprabhu said that kīrtana of Śrī
Hari (hari­kīrtana) is real or cent percent (100%) education.
The more hari­kathā (narrations about Kṛṣṇa and His
associates) we hear, the more auspiciousness (maṅgala)
we attain.

Question 204—Is the term bhakti (devotional

service) used exclusively for Bhagavān?
Answer—Bhagavān Viṣṇu is not anyone’s order
supplier. He is the Lord of even the lords of the order
suppliers. Since Viṣṇu is the only object of service (sevya)
or Lord of all beings, the word bhakti is used for Him only.
Although worshipers of demigods use the word bhakti to
denote worship of them, it is not proper to do so. We
worship demigods (devatās) when we desire mundane
religiosity (dharma), economic development (artha), sense
gratification (kāma), and liberation (mokṣa). However,
when we worship Lord Viṣṇu, we only pay attention to what
He wants.
Bhagavān, bhakti, and bhaktas (devotees) are tied
in the same thread. Bhakti is the binding thread (yoga­

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sūtra) which joins Bhagavān with bhaktas. Bhagavān is
the worshipable Deity (upāsya) of bhaktas, and bhaktas
are servants of Bhagavān. Demigods are not Bhagavān;
they are living entities who are atomic parts of the
Supreme Lord (jīva­tattva). In reality, they are servants of
the Supreme Lord (sevaka­tattva). The scriptures state:
ekalā īśvara kṛṣṇa āra saba bhṛtya
yāre yaiche nācāya se taiche kare nṛtya
(Caitanya­caritāmṛta, Ādi­līlā 5.142)
Kṛṣṇa is the only Lord; everyone else is His servant.
One has to dance as per the desire of the Lord.
harir eva sadārādhyaḥ sarva­deveśvareśvaraḥ
itare brahma­rudrādyā nāvajñeyāḥ kadācana
yastu nārāyaṇa deva bahma­rūdrādi­daivataiḥ
samatvenaiva vīkṣeta sa pāṣaṇḍī bhaved dhruvam
(Padma­purāṇa)
Hari alone is always worshipable; He is even the
Lord of all lords. Still, one must never disregard demigods.
One who thinks that demigods like Lord Brahmā and Lord
Śiva are equal to Lord Nārāyaṇa certainly becomes an
atheist and impostor (pāṣaṇdī or pākhaṇḍī).
The scriptures describe bhakti as serving Bhagavān
Śrī Hari, who is the complete conscious Entity (pūrṇa­
vastu). These days the word bhakti is being misused in
various ways, for example in the terms pitṛ­bhakti
(dedication to forefathers), rāja­bhakti (dedication to a king
or ruler), and guru­bhakti of pāṭha­śālā (dedication to a
school teacher). If we do not have correct ideas as to what
bhakti is and how to attain it, we will experience many
problems and worries. Rendering service (sevā) to Śrī
Hari, who is also known as Hṛṣīkeśa (Lord of all senses),
with all of one's senses is known as bhakti. The scriptures
state:
sarvopādhi vinirmuktaṁ tat paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa­sevanaṁ bhaktir ucyate
(Nārada­pañcarātra)
Bhagavān Śrī Gaurāṅga­deva said:
anya­vāñchā, anya­pūjā chāḍi’ ‘jñāna’, ‘karma’

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 ānukūlye sarvendriye kṛṣṇānuśīlana
ei ‘śuddha­bhakti’—ihā haite ‘premā’ haya
pañcarātre, bhāgavate ei lakṣaṇa kaya
(Caitanya­caritāmṛta Madhya­līlā 19.168­169)
The characteristics of pure devotional service
(śuddha­bhakti) are explained in pañcarātra and Śrīmad­
Bhāgavatam as follows. A pure devotee must not cherish
any desire other than that to serve Kṛṣṇa, and he should
not worship demigods, demigoddesses, or mundane
personalities. He should not cultivate worldly knowledge
which is devoid of Kṛṣṇa consciousness, and he should
not engage in activities other than Kṛṣṇa conscious
activities. He must engage all of his purified senses in
serving the Lord. This favorable execution of Kṛṣṇa
conscious activities is known as śuddha­bhakti. Love of
Godhead (prema) arises from such pure devotional
service.
Śrīmad­Bhāgavatam states:
mad­guṇa­śruti­mātreṇa mayi sarva­guhāśaye
mano­gatir avicchinnā yathā gaṅgāmbhaso ’mbudhau
lakṣaṇaṁ bhakti­yogasya nirguṇasya hy udāhṛtam
ahaituky avyavahitā yā bhaktiḥ puruṣottame
(Śrīmad­Bhāgavatam 3.29.11­12)
Bhagavān Śrī Hari says, “Just as the water of the
Gaṅgā River mixes with the ocean by an uninterrupted
flow, the mind of a sādhaka becomes attached to Me by an
uninterrupted flow just by hearing about My transcendental
qualities. That transcendental devotional service is known
as nirguṇa­bhakti because it is not contaminated by the
three modes of material nature. I am Puruṣottama
(supreme or most exalted Person). My devotees have
causeless or unmotivated devotion for Me that is devoid of
the propensity to cheat (ahaitukī­bhakti). Their devotion is
devoid of desires for dharma (mundane religiosity), artha
(economic development), kāma (sense gratification), and
mokṣa (liberation). In other words, their bhakti for Me is
unimpeded (apratihatā or nairantaryamayī).”

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 Question 205—Who is our Lord or Divine
Master?
Answer—At all times we have to remember that
Kṛṣṇa alone is our Lord and object of worship (sevya), and
we are His servants (dāsa or sevaka). We cannot attain
auspiciousness as long as we are not saved from the
misconception (durbuddhi) that ‘others should serve me.’
Everyone should regard himself to be fallen and
wretched, and should serve residents of a monastery
(maṭha). We should never forget that serving Lord Kṛṣṇa
at all times is our duty; however, there is an even greater
necessity to serve a spiritual master and devotees of Lord
Kṛṣṇa (Vaiṣṇavas).

Question 206—Is it compulsory to engage in

nāma­kīrtana?
Answer—Certainly. Paraṁ vijayate śrī­kṛṣṇa­
saṅkīrtanam—All glories to the congregational chanting of
the holy name of Lord Kṛṣṇa. This is the only worshipable
object (upāsya) of Gauḍīya Maṭha. One should regard
loudly calling out (uccāraṇa) the holy name of Lord Kṛṣṇa
to be devotional service (bhakti); there is no alternative to
this chanting. Bhagavān does not accept anything offered
to Him by a person who does not chant one­hundred­
thousand holy names of Lord Hari (hari­nāma) daily. Every
devotee of Bhagavān Kṛṣṇa must chant one­hundred­
thousand names of Lord Kṛṣṇa daily under guidance of a
spiritual master. Otherwise, they will become attached to
various objects of sense enjoyment (viṣayas) and thus
incapable of serving Bhagavān. Devotees who have taken
shelter of Śrī Gauḍīya Maṭha chant one­hundred­thousand
holy names of Lord Kṛṣṇa daily. One should remember
that one cannot chant hari­nāma unless one lovingly
serves a spiritual master and follows him sincerely and
without duplicity; a spiritual master is Nāmācārya, a
preceptor of the Lord’s holy name.
One should chant the holy name of Lord Hari under
guidance of a spiritual master and avoid offenses

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(aparādhas). If one always chants in this way, offenses will
gradually go away. There is no means of eliminating our
misfortune other than rendering devotional service in the
form of śrī­nāma­bhajana, chanting the holy name softly to
oneself on tulasī beads. Unfortunate people are indifferent
to śrī­nāma­kīrtana, loud glorification of the holy name,
which is referred to as eka­mātra bhajana, the one and
complete devotional service. They pretend to engage in
nāma­bhajana and recite Śrīmad­Bhāgavatam while
avoiding service to a spiritual master and devotees of Lord
Kṛṣṇa (Vaiṣṇavas). Such people can never attain
auspiciousness because they are hypocritical, proud, and
deceitful (dāmbhika).

Question 207—Is it advisable to touch the feet of

a devotee who is in the renounced order of life
(sannyāsī)?
Answer—Our body is sinful and inclined to engage
in sense gratification. Therefore, it is improper (anucita) to
touch the lotus feet of saintly persons (sādhus) or a
spiritual master (guru) with our hands. If they become
unhappy when we place our hands on their lotus feet, this
will only lead to inauspiciousness (amaṅgala) and even
disaster. Devotees in the renounced order of life do not like
this at all. Touching the feet of saintly persons and spiritual
masters with one’s hands has become a disease or a fad
(khyāla). With keen vision we should try to see to it that our
every activity pleases our spiritual master and Lord Kṛṣṇa;
only then will we attain auspiciousness. Otherwise, we are
cutting off our own foot with an axe or digging our own
grave.
Some people, due to the influence (pravaṇatā) of
ecstatic emotion (bhāva) or exultation (uttejanā), would
touch the feet of a sannyāsī like me. I am speaking in the
language of my spiritual master to such persons. [People,
driven by emotion or inspiration, want to touch the feet of a
sannyāsī like me. I am addressing them in the language of
my spiritual master.] Why would such persons dare to

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reach out their hands to receive a sādhu's foot­dust? Is it
appropriate to display such audacity (duḥsāhasa)? What
qualification (yogyatā) do they have such that they
consider themselves worthy of touching the lotus feet of
saintly persons? Those attached to household life are not
looking to serve or give happiness to sādhus or a spiritual
master; it can easily be inferred that when they touch the
feet of sādhus or a spiritual master, it is an act of injustice.
If you offer obeisances from a distance, we can also
offer obeisances from a distance. If people try to touch a
saintly person's feet by force, their mind will be attracted to
gross things; this will invite inauspiciousness instead of
auspiciousness, and yield results contrary to their welfare.
Therefore, everyone who desires auspiciousness must be
careful of such offensive activities.

Question 208—What is the duty of a disciple?

Answer—Factually, a spiritual master (guru) does
not make anyone a disciple (śiṣya); he makes everyone a
spiritual master. He shows mercy even to the living entities
who are inimical to Śrī Kṛṣṇa and averse to spiritual life
(bahir­mukha), and makes them Kṛṣṇa conscious (kṛṣṇa­
unmukha). He makes everyone a devotee of Lord Kṛṣṇa.
He engages everyone in serving Lord Kṛṣṇa (kṛṣṇa­sevā)
and thus bringing happiness to Him. Everything that a
spiritual master does, including giving his audience
(darśana) and all other activities (kriyā), is devotional
service (bhakti). A spiritual master only sees his own
spiritual master (guru­darśana) everywhere. Moreover, he
sees that everything in this world has a relationship with
Lord Kṛṣṇa (kṛṣṇa­sambandha). He does not see any
object as insignificant (laghu). He does not regard material
objects as paraphernalia meant for his personal sense
gratification (bhogya). He does not see the material world
(viśva) as separate from Lord Kṛṣṇa, but sees Lord Kṛṣṇa
and His multifarious potencies acting within the material
world. In other words, he has no viśva­darśana. For
example, a professor of medical science in a medical

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college does not create students, but doctors. In this
sense, the work of a spiritual master is like that of a
professor of medicine.
If devotees of Lord Kṛṣṇa do not perform the
function of a spiritual master (guru­girī), the spiritual
lineage or transcendental disciplic succession of Vaiṣṇavas
(vaiṣṇava­vaṁśa) will stop. On the other hand, if they
imitate a spiritual master, they become non­devotees
(avaiṣṇavas). It is improper for one to perform the activities
of a spiritual master if one is unqualified (ayogya) to do so;
that leads to inauspiciousness (amaṅgala) and falling from
one’s position (adhaḥ­patana). A spiritual master does not
have the self­conception that he is a spiritual master (guru­
abhimāna); he firmly has the conception of being a servant
of Bhagavān. If a so­called guru thinks, “I am a spiritual
master,” the word guru becomes garu, which in the Bengali
language means ‘cow’ or ‘bull’ [u mātrā, the dependent
form of the Devanāgarī vowel, disappears from the first
syllable of guru which then becomes garu]. A bona fide
spiritual master serves Bhagavān twenty­four hours a day;
he has no duty other than serving Him (kṛṣṇa­sevā). Only a
devotee who regards serving his spiritual master to be his
very life and who is fully dedicated to his spiritual master
(guru­niṣṭha) is qualified to perform the role of a spiritual
master; no one else is qualified to do so.

Question 209—How should we accept objects of

material sense gratification (viṣayas)?
Answer—We should accept objects of material
sense gratification according to our requirements. We
should not be unrestrained in enjoying sense objects, as
this leads to wantonness (vilāsitā). On the other hand, we
should not torture our body by depriving it of necessary
sense objects, which might lead to suicide (ātma­hatyā).
[Note: extremes such as overeating and undereating,
oversleeping and undersleeping, and overindulgence and
underindulgence should be avoided. If you need four roṭīs
for your meal, do not eat ten roṭīs or two roṭīs. Always strike

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a perfect balance in sense enjoyment; this is the gist.] We
should always lead a lifestyle favorable to cultivation of
spiritual activities (anuśīlana), especially hari­kīrtana
(chanting of the names of Lord Hari or Kṛṣṇa). There is no
chance that a living entity (jīva) will attain auspiciousness
(maṅgala) without serving śabda­brahma (transcendental
sound vibration in the form of the holy name of Lord Kṛṣṇa
and the injunctions of the Vedas and Upaniṣads). Vedānta
states: anāvṛtti śabdāt, anāvṛtti śabdāt—that one can
prevent rebirth in this material world by chanting śabda­
brahma, the holy name of Lord Kṛṣṇa.
Factually, one can satisfy the senses of Śrī Hari by
chanting His names, which leads to everyone’s
auspiciousness. Sense gratification (indriya­tṛpti) of a
conditioned living entity (baddha­jīva) does not benefit
(upakāra) or bring auspiciousness (maṅgala) to any
particular individual (vyaṣṭi) or to society in general
(samaṣṭi).
We should only protect our body to serve Bhagavān.
What benefit can there be if we protect it for the sake of
satisfying our senses (indriya­tarpaṇa)? That will send us
to hell.
We should only accept objects of material sense
gratification to the extent that they provide a good
opportunity (suyoga) to serve Lord Hari. We should not
accept any less or more than what is required.

Question 210—What is our eternal duty (sad­

dharma)?
Answer—Our eternal duty is bhāgavata­dharma
(science of devotional service to the Supreme Lord
proclaimed by Śrīmad­Bhāgavatam and practiced by great
devotees of Lord Kṛṣṇa), bhakti­dharma (religious
principles of rendering loving devotional service to Lord
Kṛṣṇa), and bhagavat­sevā­dharma (serving Bhagavān).
Both serving Bhagavān and serving devotees are sad­
dharma. Anything other than this is asad­dharma (religion
without substance), anitya­dharma (temporary religion),

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and anātma­dharma (religion not related to the soul but to
inert matter). Devotional service (bhakti) to Bhagavān, who
is the embodiment of true religion, is indeed ātma­dharma
(natural devotional inclination of the soul), nitya­dharma
(eternal constitutional function of a living entity), and
sanātana­dharma (natural function of a jīva, or spirit soul).
When we realize that everyone is a servant of
Bhagavān, we can become sama­darśī, one who sees all
with equal vision. [We can be free from discriminating
between great and subpar persons by recognizing
everyone as a servant of Bhagavān.] Serving Bhagavān
(bhagavat­sevā) is the auspiciousness (maṅgala) that one
attains by strictly following the path that leads to peace
(śānti­prada patha).
Bhagavad­bhakti, devotional service to Bhagavān,
is sanātana­dharma, nitya­dharma, parama­dharma
(ultimate function of the jīva), and ātma­dharma. One's life
(jīvana) is futile without devotional service; any other
activities are endeavors for one to become the Lord
oneself. On the one hand there is devotional service, and
on the other hand there are endeavors to claim lordship
(prabhutva) over everything, which include karma (reward­
seeking or pious activities), jñāna (knowledge leading to
impersonal liberation), yoga (developing mystic powers),
and anyābhilāṣa (desires other than to serve Śrī Śrī
Rādhā­Kṛṣṇa). Hari­nāma­kīrtana (loud singing of Lord
Hari's holy names) is the epitome (parākāṣṭhā) of
bhāgavata­dharma and sad­dharma. There is no medicine
for the disease of material existence (bhava­vyādhi) other
than the holy name of Lord Kṛṣṇa (kṛṣṇa­nāma).

Question 211—What is kartā­bhajā?

Answer—Kartā­bhajā is a group professing a
philosophy that is outside of a bona fide disciplic
succession (apa­sampradāya). Its members are not
Vaiṣṇavas or bhaktas (devotees). They think that guru is
identical to Kṛṣṇa Himself (svayaṁ­kṛṣṇa) and that guru is
the Supreme Enjoyer (bhoktā­bhagavān); therefore, there

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is no need to worship Kṛṣṇa. This is their concocted,
atheistic philosophy.
While Gurudeva is non­different from Kṛṣṇa, he is
not bhoktā­bhagavān. Rather, he is sevaka­bhagavān
(foremost servant of Lord Kṛṣṇa), āśraya­vigraha
(manifestation of the Lord of whom one must take shelter
or the receptacle of love for Kṛṣṇa), and sevā­vigraha
(embodiment of devotional service). While a spiritual
master is Kṛṣṇa Himself, he is also a dearmost devotee of
Lord Kṛṣṇa (kṛṣṇa­preṣṭha). Kṛṣṇa Himself appears in the
world in the form of a spiritual master to instruct us about
devotional service to Him. A spiritual master is not viṣaya­
vigraha (Supreme Personality of Godhead who enjoys the
service of devotees) or śaktimān­tattva (Supreme
Possessor of all Energies); he is Kṛṣṇa's pūrṇa­śakti
(complete potency) and āśraya­jātīya brahma­vastu
(Supreme Spiritual Substance who is the receptacle of love
of Lord Kṛṣṇa). He is sevā­vigraha, bhakti­vigraha
(embodiment of devotional service), āśraya­vigraha, and
sevaka­bhagavān. He does not have even an iota of desire
for sense gratification (bhoga­buddhi). Therefore, devotees
of Lord Kṛṣṇa who are dedicated to their spiritual master
(guru­niṣṭha vaiṣṇava­gaṇa) serve Lord Kṛṣṇa under his
guidance (ānugatya); their goal is to render devotional
service to Lord Kṛṣṇa (kṛṣṇa­sevā) by being fully dedicated
to their spiritual master. They never regard their spiritual
master to be Rāsa­vihārī (Lord Kṛṣṇa who plays in the rāsa
dance), Gopī­nātha (Lord Kṛṣṇa who is controlled by the
cowherd damsels or gopīs), or Rādhā­nātha (Lord Kṛṣṇa
who is controlled by Rādhā­rāṇī).

Question 212—How should we show respect and

honor to others?
Answer—Devotees are not inclined to respect and
honor anyone unless he or she has a relationship with Lord
Kṛṣṇa (kṛṣṇa­sambandha). They know that Lord Kṛṣṇa is
present in every object and living entity as antaryāmī, the
indwelling Supersoul. Therefore, they give respect and

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honor to all living entities including demigods (devatā) and
humans, regarding them to be servants of Bhagavān
(bhagavat­sevaka).
Śrīman Mahāprabhu said:
uttama hañā vaiṣṇava ha’be nirabhimāna
jīve sammāna dibe jāni ‘kṛṣṇa’­adhiṣṭhāna
Hindi translation:
uttama hokara vaiṣṇava
hoṅge nirabhimāna
jīvoṁ ko sammāna deṅge
jānakara kṛṣṇa ke adhiṣṭhāna
Although pure devotees are the most exalted in the
kingdom of bhakti, they are free from pride. They know that
Kṛṣṇa resides in the heart of all living entities, and
therefore they give all living entities appropriate respect.

Question 213—Can one be attached to material

objects (viṣayas) after accepting second initiation
(dīkṣā)?
Answer—Never. Dīkṣā means receiving
transcendental knowledge (divya­jñāna). Śrī Bhagavān is
adhokṣaja­vastu, the Lord who is beyond the cognition and
perception of the material senses, and I am His servant. I
do not, and cannot, have any duty other than serving
(sevā) Bhagavān; this is indeed divine knowledge and real
initiation. Where there is lack of this knowledge, there is
ignorance; if such knowledge has not been realized, it
should be understood that initiation has not actually taken
place. In fact, in this case one has a severe
misunderstanding of the meaning of dīkṣā; one has not
truly approached a spiritual master, and instead one is
merely saying with false ego, “I have taken initiation from a
bona fide spiritual master.” This is the cause of all types of
problems and troubles. How can there be absorption
(abhiniveśa) in sense objects if one has truly received
dīkṣā and divya­jñāna? How can the desire to make
materialistic advancement in worldly life arise in the heart?
Those who are independent­minded and full of hypocrisy

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do not approach a spiritual master; instead of developing
transcendental knowledge and their spiritual relationship,
they make the meaningless statement: “I have received
initiation.” Instead of regarding a spiritual master
(Gurudeva) as our preceptor (guru) and lord (īśvara), we
convert him into our disciple or someone to be controlled.
We become offenders by regarding him as an ordinary
human being. A spiritual master is the object of service
(sevya­vastu); there is no one more worthy of service
(sevya) than him. Serving a spiritual master (guru­sevā) is
superior to serving the Supreme Personality of Godhead
(bhagavat­sevā). No other dharma (duty) is equal to
serving a spiritual master. Although we may hear and
speak about these topics, our attachment to the body
(deha­āsakti), attachment to household life (gṛha­āsakti),
and sense of independence (svatantratā) is strong.
Therefore, we forget guru­sevā and remain busy serving
ourselves and our household (gṛha­sevā), regarding that to
be more important. Our condition is similar to that of a child
who becomes enchanted with sports, and forgets about
activities including eating, drinking, writing, and reading.
Despite accepting second initiation, our propensity to serve
Bhagavān is not awakening. Desire for prestige, desire to
collect wealth, and desire to serve our friends and relatives
is like a rope through our nose that is pulling us in all four
directions. Despite having gotten the good opportunity to
serve, we are kicking it away; no doubt we will be
disappointed when we understand the poisonous
consequences. What else can we do if we do not listen to
saintly persons (sādhus) and a spiritual master?

Question 214—Is my dharma (natural eternal

duty) to engage in karma (pious activities) and
cultivate jñāna (knowledge leading to impersonal
liberation)?
Answer—No. It is not the goal of living entities to
become a karmī (one seeking material gain or elevation to
the heavenly planets) or jñānī (philosophical speculator).

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Karma and jñāna are not the dharma of living entities.
Living entities are servants of the Supreme Personality of
Godhead; therefore, service to Lord Kṛṣṇa (kṛṣṇa­sevā) is
their eternal duty (nitya­dharma). Jīvera svarūpa haya
kṛṣṇera nitya­dāsa. Both karmīs and jñānīs are selfish;
both consider their own happiness. They are not devotees
(bhaktas) of the Supreme Personality of Godhead, but
non­devotees. Therefore, fortunate saintly persons do not
become karmīs or jñānīs; they take shelter at the lotus feet
of Bhagavān and follow the path of devotional service
(bhakti­patha).

Question 215—Is śrī­kṛṣṇa­nāma­saṅkīrtana

(congregational chanting of the holy names of Lord
Kṛṣṇa) the only means of perfection?
Answer—Certainly. Living entities have no duty
other than devotional service to Lord Hari. Unfortunately,
people cannot understand this at all. Whether one is a
child, old person, young person, woman, man, rich person,
poor person, scholar, foolish person, sinful person, or
virtuous person, there is no other means of attaining
perfection in life. The one and only means of perfection is
śrī­kṛṣṇa­nāma­saṅkīrtana.

Question 216—What is the nature of service

(sevā) as an object?
Answer—Servants of Lord Śrī Hari say, “O living
entities, you should serve Lord Hari; do not do anything
else. Do not try to satisfy your own senses in the name of
serving Him. Remember that service means satisfying the
senses of Lord Kṛṣṇa, not giving happiness to non­devotee
relatives, by which you will be cheated. Do not serve a
household thinking that this is serving Bhagavān. Take
shelter of Bhagavān, and in this way you will not waste too
much time serving His illusory potency māyā, which will not
bring you auspiciousness. If you serve māyā, every day
you will become more attached to the material world, and
you will not attain the lotus feet of Bhagavān. You will attain

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Him only when you become desperate to serve Him. Will it
be real service to Lord Kṛṣṇa (kṛṣṇa­sevā) if you say uḍatī
khīla kṛṣṇāya namaḥ?” [Note: this phrase refers to the
following funny story told by Śrīla Bhaktisiddhānta
Sarasvatī Ṭhākura Prabhupāda. A man's wife asked him to
bring some fused rice (lāja, kha­i, khīla) because she liked
it very much. He put the fused rice in a paper bag and was
carrying it when suddenly, due to extreme wind, the fused
rice began to fly and scatter everywhere. He realized that
he could not stop the loss of the fused rice, so he began to
loudly chant kṛṣṇāya namaḥ to give onlookers the
impression that he was offering all of the fused rice to Lord
Kṛṣṇa. Later his son asked, “Father, where is the fused
rice? Mother is eagerly waiting for it.” Then the man’s
secret stood exposed—he had not naturally and willingly
offered the fused rice to Lord Kṛṣṇa, but only pretended to
do so because the strong wind left him no choice.] If we try
to cheat Kṛṣṇa, we ourselves will be cheated. Therefore, I
say that you should become alert. Serve Lord Kṛṣṇa even
if it means cheating everyone else; only in this way will
Lord Kṛṣṇa, who is the indwelling Supersoul of all living
entities, be happy with you.

Question 217—Is life without devotional service

to Lord Hari (hari­bhajana) simply a waste?
Answer—Certainly. If I do not serve Lord Kṛṣṇa,
there is no need for me to eat or drink anything. If I do not
engage in devotional service to Lord Kṛṣṇa (kṛṣṇa­
bhajana) despite having gotten a human birth which is rare
even for demigods (deva­durlabha manuṣya­janma), I will
fall into great misery lifetime after lifetime. Kṛṣṇa bhajibāra
tare saṁsāre āinu, miche māyāya baddha haye
vṛkṣasama hainu. In other words: “I came to this world to
render devotional service to Lord Kṛṣṇa. However, due to
being bound by the illusory potency (jhūṭhī­māyā), I have
become like a tree.”
Animals are elevated to the human species of life so
that they can engage in devotional service to Lord Hari. If

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despite becoming a human being we only engage in
animal activities like eating (āhāra) and playing (vihāra)
and we stay busy in family life, or we maintain the same
nature of a sense gratifier (viṣayī) in the name of
devotional service, our life will be wasted. We will not have
gotten any benefit from our birth as a human (manuṣya­
janma).

Question 218—Is śrī­nāma­saṅkīrtana the crest

jewel of all sādhanas (sādhana­śiromaṇi)?
Answer—Certainly. In the Age of Kali, śrī­nāma­
saṅkīrtana (congregational chanting of śrī­hari­nāma as
demonstrated by Śrī Kṛṣṇa Caitanya Mahāprabhu and the
other members of Pañca­tattva) is the most excellent
means of attaining perfection; it is the only means, it is the
only means, it is the only means of attaining perfection. In
other words, in the Age of Kali, living entities have no
means, no means, no means (sādhana) of attaining
perfection or devotional service (bhajana) other than hari­
nāmakīrtana, glorification of the holy name of the Supreme
Lord Hari. One will attain complete perfection (sarvārtha­
siddhi) through this medium of śrī­nāma­saṅkīrtana. The
scriptures state:
harer nāma harer nāma harer nāmaiva kevalam
kalau nāsty eva nāsty eva nāsty eva gatir anyathā
kali­kāle nāma­rūpe kṛṣṇa­avatāra
nāma haite haya sarva­jagat­nistāra
dārḍhya lāgi' 'harer nāma'­ukti tina­bāra
jaḍa loka bujhāite punaḥ 'eva'­kāra
kevala śabde punarapi niścaya­karaṇa
karma­jñāna­yoga­tapa ādi nivāraṇa
anyathā ye māne tāra nāhika nistāra
nāhi nāhi nāhi—tina ukta eva­kāra
Meaning: in this iron age of quarrel and hypocrisy
(Kali­yuga), the only means of deliverance is chanting the
holy name of Lord Hari. There is no other way; there is no
other way; there is no other way. In the Age of Kali, Śrī
Kṛṣṇa incarnates in the form of His holy name. The whole

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world is delivered only by the holy name. This verse
repeats harer nāma (holy name of Lord Hari) three times
for emphasis. It also repeats eva (certainly) three times so
that the common people of this material world can
understand. The word kevala (only) encourages
conclusiveness and excludes all other processes, such as
jñāna (knowledge leading to impersonal liberation), yoga
(developing mystic powers, for example the aṣṭāṅga­yoga
system of Patañjali), tapasyā (asceticism or performing
austerities), and karma (reward­seeking activities). This
verse clearly states that anyone who accepts any other
path or thinks otherwise cannot be delivered. This is the
reason for the triple repetition of 'nothing else' and eva
(giving emphasis).
The scriptures also state:
nāma binā kali­kāle nāhi āra dharma
sarva­mantra­sāra nāma, ei śāstra­marma
bhajanera madhye śreṣṭha nava­vidhā bhakti
'kṛṣṇa­prema', 'kṛṣṇa' dite dhare mahā­śakti
tāra madhye sarva­śreṣṭha nāma­saṅkīrtana
niraparādhe nāma laile pāya prema­dhana
Meaning: in this Age of Kali there is no religious
principle other than the chanting of the holy name. The
holy name is the essence of all mantras; this is the purport
of the scriptures. Among the ways of executing devotional
service (bhakti), nine prescribed methods (navadhā­bhakti)
are best; they have great potency to bestow Kṛṣṇa and
ecstatic love for Him (kṛṣṇa­prema). Of these nine
processes of devotional service, the most important is
nāma­saṅkīrtana, the congregational chanting of śrī­hari­
nāma as demonstrated by Śrī Kṛṣṇa Caitanya Mahāprabhu
and the other members of the Pañca­tattva. If one does so
while avoiding the ten kinds of offenses, one very easily
obtains the wealth of kṛṣṇa­prema.
Among the sixty­four limbs of devotional service, śrī­
nāma­saṅkīrtana is the most excellent. Nāma­saṅkīrtana
alone brings all auspiciousness (sarva­maṅgala). Nāma­
saṅkīrtana includes within it all of the other nine limbs of

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devotional service, including śravaṇa (hearing
transcendental descriptions of Bhagavān’s names, forms,
qualities, pastimes, and associates from the mouth of
advanced bhaktas), kīrtana (speaking or singing about the
glories of Śrī Kṛṣṇa), and smaraṇa (remembering Śrī
Kṛṣṇa). It is the heartfelt desire of Svayaṁ Bhagavān Śrī
Gaurāṅgadeva that śrī­kṛṣṇa­kīrtana be the only abhidheya
(devotional practice by which the ultimate goal is
achieved).
Those who engage in nāma­kīrtana attain
auspiciousness in every way. An important consideration is
that it is necessary for those who engage in nāma­kīrtana
to first engage in śravaṇa. Śrī­kṛṣṇa­nāma­saṅkīrtana is
indeed the crest jewel of all processes of devotional
service (sādhana­śiromaṇi). Living entities attain all
perfection by engaging in śrī­nāma­bhajana, chanting the
holy name of Lord Hari. We have no duty other than
engaging in nāma­kīrtana in the company of saintly
persons (sādhu­saṅga). The subject matter (pratipādya­
viṣaya) discussed in Śrīmad­Bhāgavatam is śrī­nāma­
saṅkīrtana. There is no duty other than nāma­saṅkīrtana
for those who have become liberated (mukta). Those who
chant the mantra offer themselves at the lotus feet of Śrī
Nāma, the holy name. From the day one attains perfection
in chanting the mantra (mantra­siddhi), hari­nāma always
dances in one’s mouth. One must not neglect serving
devotees who reside in a monastery (maṭha) and engage
in nāma­kīrtana; one will not attain auspiciousness by
pretending to engage in devotional service (bhajana) while
neglecting such service to devotees living in a maṭha.
Attending classes and recitations of Śrīmad­Bhāgavata
(Śrīmad Bhāgavata­pāṭha) is compulsory for all devotees,
both those who are householders (gṛhasthas) and those
who reside in a maṭha (maṭha­vāsīs).
All of the things that are used to serve Hari are
present only in a maṭha. One becomes qualified to
engage in śrī­nāma­saṅkīrtana by serving the residents
of a maṭha; doing so leads to an increase in one’s taste

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(ruci) in śrī­nāma­bhajana. If we neglect such service
and instead only serve our non­devotee friends and
relatives (bahir­mukha ātmīya svajana), we will not be
able to engage in hari­nāma.
If we remain indifferent to serving Lord Hari, Guru
(spiritual master), and Vaiṣṇavas, and stay busy serving
family members and worldly people (saṁsāra), we will
never become dedicated to chanting the holy name (nāma­
parāyaṇa). It was only to make us nāma­pārāyaṇa that
Gaurāṅgadeva, who is the combined form (milita­tanu) of
Śrī Rādhā­Govinda, came to this world. If we remain
indifferent to serving the holy name (śrī­nāma) by not
listening to His words, we will never attain auspiciousness.
Śrī­nāma­saṅkīrtana is the best means of attaining
Lord Kṛṣṇa. If other practices for attaining perfection
(sādhanas) are helpful in kṛṣṇa­nāma saṅkīrtana, only then
are they worthy of being called sādhanas; otherwise, they
should be considered as obstacles.
Śrī­kṛṣṇa­nāma­saṅkīrtana is the king of all
sādhanas (sādhana­samrāṭa); it is the infallible means of
attaining all perfection (sarva­siddhi). In Śikṣāṣṭaka (eight
verses glorifying the chanting of the Lord's holy name),
Lord Caitanya Mahāprabhu does not give instructions for
Deity worship (arcana); rather, He gives instructions (śikṣā)
about śrī­nāma­bhajana. Even if one follows the other
limbs of devotional service, according to regulative
principles (vidhi) one must also engage in śrī­nāma­
saṅkīrtana.Yadyapi anyā­bhakti kalau kartavyā tadā
kīrtanākhyā­bhakti­saṁyogenaiva kartavyā [Bhakti­
saṅdarbha (173), Śrī Jīva Gosvāmī]. In Kali­yuga, one
must execute the other limbs of devotional service in
conjunction with kīrtanākhyā­bhakti, devotional service
characterized by kīrtana or loud glorification of the holy
name of Lord Kṛṣṇa.
Kṛṣṇa and kṛṣṇa­nāma are not separate things.
Kṛṣṇa Himself is the holy name (nāma), and the holy name
(nāma) is Kṛṣṇa; They are non­different. Kṛṣṇa­nāma
Himself is Nanda­nandana (Supreme Lord Kṛṣṇa who is

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the darling son of Nanda Mahārāja) and Śyāma­sundara.
Thus, kṛṣṇa­nāma­saṅkīrtana is our only devotional
practice (abhidheya) and duty (kartavya). We will attain
auspiciousness only when we think like this.

Question 219—What is śrī­kṛṣṇa­saṅkīrtana?

Answer—Śrī Kṛṣṇa + saṅkīrtana = śrī­kṛṣṇa­
saṅkīrtana. Śrī Kṛṣṇa = Śrī + Kṛṣṇa. Śrī means Lakṣmī or
Śrīmatī Gāndharvā (Śrīmatī Rādhikājī), who is the source
(aṁśinī) of all Lakṣmīs (goddesses of fortune). When we
address Bhagavān as Śrī Kṛṣṇa, we understand that He is
Girivara­dhārī Brajendra­nandana, Śrī Kṛṣṇa who lifts
Govardhana Mountain on the tip of His little finger on His
left hand and who is the son of Śrī Nanda Mahārāja, King
of Vraja, along with Gāndharvā (Śrī Rādhājī).
bahubhir militvā yat saṅkīrtanaṁ tad­eva saṅkīrtanaṁ
Meaning: when people gather and perform kīrtana
(loud glorification of Lord Kṛṣṇa), that congregational
activity is known as saṅkīrtana.
Samyak­kīrtana means saṅkīrtana. In other words,
saṅkīrtana is loud glorification of the name (nāma), form
(rūpa), qualities (guṇa), eternal associates (parikara­
vaiśiṣṭya), and pastimes (līlā) of Lord Kṛṣṇa.

Question 220—What is the goal of our life

(prayojana)?
Answer—Kṛṣṇa­candra is the most complete
Supreme Absolute Truth (pūrṇa­tama para­tattva vastu).
He is the object of eternal service (nitya­sevya) for all living
entities. We are servants (sevakas) of Lord Kṛṣṇa, and
Lord Kṛṣṇa is the object of our service (sevya). Therefore,
service to Lord Kṛṣṇa (kṛṣṇa­sevā) and love of Lord Kṛṣṇa
(kṛṣṇa­prīti) are our goals. When the function of
consciousness (cetana) or the soul (ātmā) manifests, we
can easily understand that Lord Kṛṣṇa alone is the object
of service (sevya­vastu) and service to Lord Kṛṣṇa (kṛṣṇa­
sevā) is our only duty. Otherwise, we will have to die while
being absorbed in worldly activities (saṁsāra). We will

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have to go to hell if we regard the world to be the object of
our worship (upāsya) or the essence (sāra).
We will have to serve Lord Kṛṣṇa through the
transcendental senses (aprākṛta­indriyas) of the soul; we
cannot serve Him on the strength of imagination. We need
to have sambandha­jñāna (knowledge of relationship) and
divya­jñāna (transcendental knowledge). Pure devotees
(śuddha­bhaktas) know that only Lord Kṛṣṇa is their
worshipable Deity (ārādhya). We must realize that only
such pure devotees, and no one else, are our well­wishers.
Only after attaining such realization will we attain
auspiciousness (maṅgala). If we consider others, such as
wife (strī), son (pūtra), or daughter (kanyā) to be ours, we
should understand that we have not received
transcendental knowledge; despite having accepted a
mantra, we have remained in the darkness.
Kṛṣṇa alone is the object of our worship and our
dear friend (nija­jana). Kṛṣṇa is our only friend and well­
wisher; Vaiṣṇavas know this. This is indeed the goal. It is
not appropriate to regard material objects, which in reality
do not belong to us (anātmīya), and worldly pride full of
desire for sense gratification (bhoga­vāñchā­mayī jaḍa­
pratiṣṭhā) to be our own (ātmīya).
One engages in sense gratification (bhoga) through
the mind (mana). Lord Kṛṣṇa is not served by bones and
flesh; He is served by consciousness (cetana). One serves
Lord Kṛṣṇa, who is the object of service, by senses that are
inclined to serve (sevā­unmukha indriyas).

Question 221—What is bliss (ānanda)?

Answer—The scriptures say: ānandaṁ
brahma.bhūmaiva sukham.Para­brahma Śrī Kṛṣṇa alone
is the supreme blissful substance (ānanda­vastu). Pūrṇa­
ānanda is within Him. He is the embodiment of complete
bliss (pūrṇa­ānanda­vigraha). īśvaraḥ paramaḥ kṛṣṇaḥ
sac­cid­ānanda­vigrahaḥ. [The Supreme Lord, Īśvara, is
Kṛṣṇa; His form is eternal, all­knowing, and blissful.]
The scriptures say: nālpe sukhamasti. There is not

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even an iota of happiness in an insignificant object
(kṣudra­vastu). Worldly or material happiness (jaḍa­
ānanda) is not complete happiness (pūrṇa­ānanda);
therefore, with jaḍa­ānanda desires (āśā) never go away.
Bhagavān, the Supreme Personality of Godhead, who is
bṛhad­vastu (great substance) or brahma­vastu (supreme
spiritual substance), is the root of all kinds of happiness
(sukhas). Living entities (jīvas) can attain complete
happiness by serving that Lord Kṛṣṇa, who is the
embodiment of bliss (ānanda­mūrti).

Question 222—Is the material world (jagata) a

place for living entities to enjoy (bhogya)?
Answer—Never. The material world is an
instrument (sevā­upakaraṇa) to serve Jagadīśvara; it is for
His enjoyment. Therefore, one commits an offense if one
maintains a mood of enjoyment towards the material world,
and as a result one becomes a materialist (saṁsārī) and
has to burn in the flames of material existence. When we
forget our nature and want to enjoy ourselves due to being
bound in many different kinds of thoughts, there is a desire
to enjoy through the material senses. We should know that
the material world made of the five elements earth, water,
fire, air, and ether (prapañca­jagata) is not an object of our
enjoyment. Rather, it is meant exclusively to serve
Bhagavān. One should not have a mood of enjoyment
(bhoga­buddhi) towards something meant for serving
Bhagavān.

Question 223—Does the soul (ātmā) enjoy?

Answer—The soul is a servant of the Supersoul
(Paramātmā). Service to Kṛṣṇa is the constitutional nature
(dharma) or duty (kārya) of the soul. Therefore, how can
the soul give up that service (sevā) and enjoy sense
gratification (bhoga)? The soul is not an enjoyer (bhogī)
who is eager to engage in sense gratification; the soul
never becomes absorbed in the activities of sense
gratification. Factually, the mind (mana) alone acts as an

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enjoyer (bhoktā). This propensity to enjoy sense
gratification (bhoga­vṛtti) covers the function or nature
(vṛtti) of the soul.

Question 224—Who is Bhagavān?

Answer—Bhagavān, the Supreme Personality of
Godhead, is the embodiment of knowledge, bliss, and
eternity (sac­cid­ānanda vigraha). He is not impersonal or
formless (nirākāra). Bhagavān does not have a material
body like ours; for Him, there is no difference between
deha (body) and dehī (possessor of the body). His name
(nāma), form (rūpa), qualities (guṇa), and pastimes (līlā)
are non­different (abhinna) from Him.
Bhagavān is the fully independent Person (svarāṭ­
vastu). He does not require any other help. He may come
down upon the scene of anybody as He pleases.
Bhagavān does not expect help from anyone. He is devoid
of material motives (nirapekṣa), completely independent
(pūrṇa­svatantra), and self­effulgent (sva­prakāśa). His
senses such as eyes and ears are not material and limited,
but spiritual or transcendental (cinmaya) and complete
(pūrṇa).

Question 225—What does Śrīmad­Bhāgavatam

say?
Answer—Śrīmad­Bhāgavatam does not give
instructions (upadeśa) about karma­kāṇḍa (fruitive
activities). Śrīmad­Bhāgavatam only glorifies pastimes of
Bhagavān, which will bring complete auspiciousness
(parama­māṅgalya) to living entities. Śrīmad­
Bhāgavatamdiscusses the parama­dharma (ultimate
function of living entities) of śuddha­bhakti, pure devotional
service. Thus, we should listen to narrations of Śrīmad­
Bhāgavatam, and also read and think about it.
Śuddha­jñāna (pure knowledge), śuddha­virāga
(pure renunciation), and śuddha­bhakti (pure devotional
service) are based on the same principles (tātparya). [The
essence of pure knowledge, pure detachment, and pure

214
devotion is the same.] Śrīmad­Bhāgavatam discusses
service (sevā) to Bhagavān rather than personal sense
gratification (indriya­tṛpti). Happiness (sukha) and distress
(duḥkha) are two different things. If one keeps on
searching for worldly happiness, one only finds distress.
Therefore, it is not appropriate to hanker for the results or
fruits of one's action; karma­kāṇḍa is not the work of
liberated personalities (mukta­puruṣas). The results of
karma (reward­seeking activity) are sometimes good and
sometimes bad.
If we study books other than Śrīmad­Bhāgavatam,
we are bound to follow karma­mārga (path of fruitive
action) or jñāna­mārga (path of knowledge leading to
impersonal liberation), and we will be forced to accept
worldly happiness and distress, and birth (janma) and
death (mṛtyu). One can attain dharma (mundane
religiosity), artha (economic development), and kāma
(sense gratification) by karma­kāṇḍa (pursuit of fruitive
activities). Those who desire liberation (mokṣa­kāmī)
cannot worship the Supreme Lord (īśvara) even if they
renounce sense gratification (bhogas). Only devotees truly
worship Bhagavān.
It is not possible to render devotional service
(bhakti) to Bhagavān by yoga (mysticism), through which
one can attain the eighteen mystic perfections (aṣtādaśa­
siddhis) such as aṇimā (becoming smaller than the
smallest) and laghimā (becoming lighter than the lightest).
Leave aside the talk of liberation of those who seek
liberation, because they only want to be free from the
pleasures and pains of the world, and even in that there is
selfish motive. [We should not associate with those who
desire liberation because the mood of enjoyment (bhoktā­
pana) is present in their desire for freedom from the
distress and happiness of material existence.]
Śrīmad­Bhāgavatam explains that those who have
accepted karma, jñāna, or yoga have taken the wrong
path. One easily attains everything by developing the
mood of devotional service. Fruitive workers want sense

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gratification (viṣaya­bhoga) in this life and the next. If we
regain our real position then we have the chance of
dissociating ourselves from the world. Bhakti is the eternal
function of pure soul. If we regain our real position then we
have the chance of dissociating ourselves from the world.
[Devotional service is the pure function (nirmala­vṛtti) of the
soul. Only by reviving our original consciousness (prakṛta­
svāsthya) can we transcend Earthly existence.]
The seven tongues of the fire of saṅkīrtana
Let there be supreme victory for the chanting of the
holy name of Śrī Kṛṣṇa, which cleanses the mirror of the heart
and completely extinguishes the blazing forest fire of material
existence. Śrī kṛṣṇa­saṅkīrtana diffuses the moon rays of
bhāva, which cause the white lotus of good fortune for the
jīvas to bloom. The holy name is the life and soul of
transcendental knowledge, which is herein compared to a
wife. It continuously expands the ocean of transcendental
bliss, enabling one to taste complete nectar at every step, and
thoroughly cleanses and cools everything, internal and
external, including one’s body, heart, self (ātmā) and nature.
(Śrī Śikṣāṣṭakam 1)
The Vedic scriptures describe fire as having seven
tongues, each of a different colour according to its intensity.
The colours of these tongues are blackish (karālī), deep
smoky purple (dhumina), white (śveta), red (lohitā), a mix of
blue and red (nīla­lohitā), golden (suvarṇa) and reddish pink
like a lotus (padmarāga).[From Muṇḍaka Upaniṣad (1.2.4)] In
the same way Śrī Gaurasundara has sung the glories of the
fire of saṅkīrtana, which also has seven tongues. They are
ceto­darpaṇa­mārjana and so forth. Unless the fire of
saṅkīrtana is kindled and blazes, one’s material existence will
not be destroyed at the root, and salvation’s highest goal,
prema, will never be achieved.
Śrī Gaurasundara describes the fire of saṅkīrtana’s
seven tongues using seven similes. He likens (1) the heart to
a mirror, (2) material existence to a great forest­fire, (3)
spiritual welfare to moonlight, or the brightness of the moon,
(4) knowledge to a bride, (5) bliss to the ocean, (6) prema to
ambrosia and (7) the attainment of service to Śrī Kṛṣṇa to a
bath in which one fully immerses oneself. The adverb prati­
padaṁ (at every step) is used before each of these seven
adjectives, which describe saṅkīrtana.

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 Instructions of Śrīla Prabhupāda
(1) The statement written in the Śikṣāṣtaka of
Śrīman Mahāprabhu: Paraṁ vijayate śrī­kṛṣṇa­saṅkīrtanam
—“Supreme victory to the congregational chanting of
Kṛṣṇa’s names” is the Śrī Gauḍīya Maṭha’s sole object of
worship.
(2) Śrī Kṛṣṇa, who is the viṣaya­vigraha, the object
of the devotee’s prema, is the sole enjoyer, and all others
are to be enjoyed by Him.
(3) Those who do not perform hari­bhajana are
ignorant and murderers of their own souls.
(4) Getting to learn tolerance is one of the main
duties of persons residing in a monastery (maṭha).
(5) Śrī Rūpānuga bhakta­gaṇa (devotees of Lord
Kṛṣṇa who are followers of Śrī Rūpa Gosvāmī) never think
or speak of their own power; rather, they give all credit and
glory to the root cause of everything, Śrī Kṛṣṇa.
(6) Chanting śrī­hari­nāma and direct realization of
Bhagavān are one and the same.
(7) Those who engage in pāṅca miśāla or pañca­
deva­upāsanā (worship of five demigods) cannot serve
Bhagavān.
Note: The impersonalists imagine the various
demigods to be forms of the Lord. For example, the
Māyāvādīs worship five demigods (pañcopāsanā or
pañca­deva­upāsanā). They do not actually believe in the
form of the Lord, but for the sake of worship they imagine
some form to be God. Generally, they imagine a form of
Viṣṇu, Śiva, Gaṇeśa, the sun­god, and Durgā. This is
called pañcopāsanā or pañca­deva­upāsanā.
(8) Establishing a printing press to print devotional
books, and preaching the glories of the holy name by
organizing nāma­haṭṭa programs, constitutes genuine
service to Śrī Māyāpura (the birthplace of Śrī Gaurahari).
(9) Everyone should perform hari­sevā (devotional
service of Lord Hari) together and with one purpose.
(10) Wherever hari­kathā is being spoken is a holy

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place (tīrtha, a place of pilgrimage).
(11) We are not doers of good or bad deeds, nor
are we scholarly or illiterate. Carrying the shoes of Hari’s
pure and honest devotees, who are devoid of deceit, we
are initiates into the mantra‘kīrtanīyaḥ sadā hari’ (‘Always
chanting the names of Lord Hari as our duty’).
(12) Without criticizing the nature of others, one
should correct oneself—this is my personal instruction.
(13) The nīti (conduct, moral precepts, philosophy)
of Śrīman Mahāprabhu does not contain kṣatriya­nīti (rules
for the warrior class), vaiśya­nīti (rules for the mercantile
class), śudra­nīti (rules for the working class), or yavana­
nīti (rules for the meat­eaters). From the words that He
preached, it can be understood that He adhered to the
pinnacle of ṛṣi­nīti (the conceptions and regulations given
by saints and sages).
(14) Serving the Vrajavāsīs, who felt great
separation from Kṛṣṇa when He left Vraja to reside in
Mathurā, is our supreme constitutional occupation
(parama­dharma).
(15) A mahā­bhāgavata (great devotee of the Lord)
sees his spiritual master (guru) everywhere. That is why,
the mahā­bhāgavata is the only spiritual master for the
whole world (jagad­guru).
(16) If I desire to follow an eternally auspicious
course (śreyaḥ­patha or nitya­kalyāṇa­kārī mārga) in life, I
must hear only śrauta­vānī (instructions from a
transcendental source—the timeless, divine words of the
ācāryas), disregarding the theories of even countless
people.
(17) It is appropriate that one likes the śreyaḥ­vastu
(object that is eternally auspicious, nitya­maṅgala­maya).
(18) The confidential devotee (antaraṅga­bhakta)
has no other desire than to render service to the sincere
followers of Śrī Rūpa Gosvāmī (rūpānuga­jana).
(19) In order to follow the order of the Vaiṣṇava
spiritual master, if I have to become a dāmbhika (cheat or
hypocrite) or animal, or have to stay in hell for eternity,

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then I will do so. I shall drive away the opinions of the
whole world with the blow of my fist, through the power of
the lotus feet of the spiritual master (śrī­guru­pāda­padma).
I am such a proud hypocrite and cheat.
(20) Other than the ear which submissively listens
to hari­kathā, there is no means of realizing the nirguṇa­
vastu (transcendental absolute truth which is above the
three modes of material nature).
(21) The very moment we do not have a guardian,
all the objects in our proximity will become enemies and
attack us. The hari­kathā (narrations of pastimes of Lord
Hari) of an honest, sincere saintly person (saccā­sādhu) is
our only guardian.
(22) One who flatters is not a spiritual master (guru)
or preacher (pracāraka).
(23) Life as an animal, bird, insect, pataṅga (flying
insect such as a moth), or any other of the countless
species is acceptable, but taking shelter of deceit is
thoroughly improper. Only an honest person possesses
real auspiciousness.
(24) Another name for saralatā (honesty and
simplicity) is vaiṣṇavatā (the quality of being a Vaiṣṇava).
Paramahaṁsa Vaiṣṇava­dāsa­gaṇa (the exalted swan­like
servants of Vaiṣnavas) are sarala (honest and simple by
nature); therefore, only they are the best among the
brāhmaṇas.
(25) Helping to draw conditioned souls away from
their perverted attachment to the material energy is the
greatest compassion. If even one soul is rescued from
mahā­māyā’s (the great illusory potency's) fortress, that
compassionate act is infinitely more benevolent than the
construction of unlimited hospitals.
(26) Every selfless, merciful member of Gauḍīya
Maṭha must remain ready to spend two­hundred gallons of
blood in order to nourish the spiritual body of every
member of human society.
(27) Every single penny of the money collected by
the servants of Gauḍīya Maṭha, by working assiduously

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day and night, is spent on stopping the tendency of
enjoying the material world and is spent only on activities
that bring transcendental pleasure to Śrī Kṛṣṇa's senses.
(28) Even if one very much likes it, one must
abandon the association of persons whose propensity to
always render service to Bhagavān in the company of self­
realized souls has yet to awaken.
(29) Preaching (pracāra) without proper conduct
falls within the category of karma, mundane activity.
(30) Our monastery (maṭha) has not been
established to add fuel to the sense enjoyment (bhogas) of
the sense gratifiers (bhogīs) and follow clever ideas from
discussions of philosophical speculators (jñānīs). It is not
our goal to consider charity of one or two rupees to be
benevolent to the monastery. Only by receiving favor can
one render service to the kṛṣṇa­sevā­maya maṭha
(monastery meant for the service of Lord Kṛṣṇa).
(31) Śrī Bhakti­vinoda Ṭhākura jī has introduced
himself as a sweeper in śrī­nāma­haṭṭa (the market­place
of the holy name) and has thus revealed the
transcendental pastimes (aprākṛta­līlā). It is befitting that
we become instruments in his service of cleansing the
material world. Hundreds of people like us should follow in
the footsteps of the great personalities (mahājana­
anugamana) and abandon the association of non­devotees
(bahirmukha­saṅga­parityāga). Although such behavior of
ours may not be palatable to everyone, it will bring real
benefit to us.
(32) By rendering service to Bhagavān and
devotees, a householder's attachment to family life—home,
family, wife, children, and so on (gṛha­vrata­dharma)—is
slackened.
(33) Our main and original disease is collecting
objects for our sense gratification, not for that of Śrī Kṛṣṇa.
(34) We have not come to this world to become
artisans and workers who work with and carve wood and
stone. We are only propagators of the teachings of Śrī
Caitanya­deva.

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 (35) We will not remain in this world for long, and by
profusely performing hari­kīrtana, upon relinquishing these
material bodies we will experience the ultimate reward of
embodied life.
(36) The dust of the lotus feet of Śrī Rūpa Gosvāmī,
the fulfiller of Śrī Caitanyadeva’s inner desires, is our lives’
sole desired object.
(37) Only after hundreds of births or even
millenniums can one understand the very confidential truth
behind the words of a preacher who fearlessly speaks the
absolute truth without any expectation of material gain.
Such a preacher must spend hundreds of gallons of blood
to explain the truth to even one person.
(38) Bhagavān will not accept anything which is
offered by a person who does not chant harināma one­
hundred­thousand times daily.
(39) One will never receive the great fortune of
becoming a maidservant of Śrī Rādhājī while in the
conditioned state of having anarthas (unwanted habits and
desires for various types of sense gratification). Those who
discuss aprākṛta­līlās (transcendental pastimes) of Śrī
Rādhārāṇī, the parama­śreṣṭha­sevikā (best of the
maidservants of Śrī Kṛṣṇa), while in anartha­yukta and
anādhikārī­avasthā (the unqualified state of being full of
unwanted habits and desires for sense gratification), are
indeed indriyārāmī (desirous of enjoying sense
gratification), pracchanna­bhogī (covered or hidden sense
gratifiers), and prākṛta­sahajiyā (imitators).
Note:Prākṛta­sahajiyās are those who think that the
aprākṛta (spiritual) līlā of aprākṛta Bhagavān is prākṛta
(mundane) like the affairs of ordinary men and women,
and that aprākṛta­tattva is attained by material sādhana.
(40) While chanting Śrī Nāma (the holy name of
Lord Hari) when one's unwanted habits are removed, one
will automatically receive a sphūrti (revelation) of the form
(rūpa), qualities (guṇa), and pastimes (līlā) of Lord Hari.
One should not try to remember such form, qualities, and
pastimes artificially by one’s own endeavor alone.

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 (41) Pretending to be initiated and actually attaining
divine knowledge are two different things. [Taking formal
initiation (dīkṣā) and actually attaining transcendental
knowledge (divya­jñāna) are not the same.]
(42) Only persons who serve Bhagavān are indeed
blessed. In spite of all inconvenience, suffering, and
sorrow, one should keep on hearing, glorifying, and
remembering narrations of Bhagavān's pastimes.
(43) Śrī Gurudeva is an exclusive, unalloyed
servant of Bhagavān. His every activity is a perfect model
of devotional service to Bhagavān. As long as I do not
have such a vision of Gurudeva, my eyes shall remain
blindfolded. By not attaining his mercy, not attaining divine
knowledge, we cannot understand the glory of guru­pāda­
padma (the lotus feet of the spiritual master).
(44) It is not true that one will be able to render
service to Bhagavān only if one has money. The activities
of devotional service to Bhagavān will be accomplished if
one has unflinching desire (nirbandhinī­mati), resolute
determination (dṛḍha­saṅkalpa), and service attitude
devoid of pretense or duplicity (akapaṭa­sevāmaya­prāṇa).
You should not worry about money. It is not possible to
maintain a maṭha (monastery) only by wealth or money. It
is the nature of the sense objects to indulge a person who
is not engaged in hari­sevā (devotional service to Lord
Hari) in enjoyment of those sense objects.
(45) One will not attain liberation by studying
Vedānta for an entire lifetime, or even for eternity. One will
not achieve auspiciousness by holding one’s breath for
eternity or by levitating one’s body ten or twenty arm­
lengths above the ground. Everyone in the world will
certainly attain auspiciousness if they hear narrations of
Śrīmad­Bhāgavatam from the mouth of devotees who are
bhāgavata­svarūpa (the personification of Śrīmad­
Bhāgavatam).
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare

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 Śrī Prabhupāda­padma­stavakaḥ
Prayer to Śrīla Bhaktisiddhānta Sarasvatī
Prabhupāda’s Lotus Feet
( Śrīla Bhakti Rakṣaka Śrīdhara Gosvāmī Mahārāja)
sujanārbuda­rādhita­pāda­yugaṁ
yuga­dharma­dhurandhara­pātra­varam
varadābhaya­dāyaka­pūjya­padaṁ
praṇamāmi sadā prabhupāda­padam (1)
O Śrila Prabhupāda, your beautiful lotus feet are
cherished by millions and millions of the purest and most
qualified devotees, and you are the most competent personality
to preach the recognized process for this era. Your sacred lotus
feet are adorable, as they openly grant fearlessness and bestow
the highest benediction to all living entities. I eternally offer my
respects unto that charming effulgence that shines forth from
the radiant lotus toe­tips of Śrīla Bhaktisiddhānta Sarasvatī
Ṭhākura Prabhupāda.
bhajanorjjita­sajjana­saṅgha­patiṁ
patitādhika­kāruṇikaika­gatim
gati­vañcita­vañcakācintya­padaṁ
praṇamāmi sadā prabhupāda­padam (2)
You shine forth as the natural leading monarch among
the highest class of devotees due to your immensely powerful
bhajana, and you are the exclusive, ultimate aim of the truly
fallen due to your far­reaching merciful embrace. Your
inconceivable lotus feet bestow full shelter for the cheaters and
the cheated.
ati­komala­kāñcana­dīrgha­tanuṁ
tanu­nindita­hema­mṛnāla­madam
madanārbuda­vandita­candra­padaṁ
praṇamāmi sadā prabhupāda­padam (3)
Your divine figure is so graceful and delicate, your skin
so soft, and your towering form so radiant and golden. Your
overwhelmingly beautiful appearance mocks the pride of golden
lotus stems as countless Cupids offer their humble respects to
your lotus toes which are like glowing white petals of the radiant
moon.
 vipulī­kṛta­vaibhava­gaura­bhuvaṁ
bhuvaneṣu vikīrtita­gaura­dayam
dayanīya­gaṇārpita­gaura­padaṁ
praṇamāmi sadā prabhupāda­padam (5)
You have widely spread the glories of Śrī Gaurāṅga’s
holy abode, Śrī Māyāpura­dhāma, and you have openly
declared the nature of Śrī Caitanya Mahāprabhu’s mercy
throughout the universe. Your graceful personality has planted
the lotus of Gaurāṅga’s holy feet in the hearts of your deserving
servitors.
cira­gaura­janāśraya­viśva­guruṁ
guru­gaura­kiśoraka­dāsya­param
paramādṛta­bhakti­vinoda­padaṁ
praṇamāmi sadā prabhupāda­padam (6)
As the universal holy master, you are the eternal refuge
for Śrī Caitanya Mahāprabhu’s devotees. You are always
dedicated to serving your holy master Śrīla Gaura­kiśora, and
you are the abode of utmost honor for Śrīla Bhaktivinoda.
raghu­rūpa­sanātana­kīrti­dharaṁ
dharaṇī­tala­kīrtita­jīva­kavim
kavirāja­narottama­sakhya­padaṁ
praṇamāmi sadā prabhupāda­padam (7)
The intense magnitude of your devotion allows you a
glorious position within that intimate group of Raghunātha dāsa,
Sanātana, and Rūpa Gosvāmīs. Your happy and elevated
philosophical conceptions have crowned and seated you along
with that esteemed personalilty, Śrīla Jīva Gosvāmī. And you
share friendly relations with Kṛṣṇadāsa Kavirāja and Narottama
dāsa, being as dear to them as their very own lives.
vṛṣabhānu­sutā­dayitānucaraṁ
caraṇāśrita­reṇu­dharas tam aham
mahad­adbhuta­pāvana­śakti­padaṁ
praṇamāmi sadā prabhupāda­padam (11)
Since you are an exclusive servitor of Vṛṣabhānu­
nandinī Śrīmatī Rādhikā, my bold aspiration is to take full shelter
as a minute atomic particle of that shining dust that clings to
your beautiful lotus feet. Your wonderful śakti can deliver the
whole world. I eternally offer my repects unto that charming
effulgence that shines forth from the radiant lotus toe­tips of
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda!