View source for We have to see what is favorable to Krsna, not sense gratification, not favorable to me. Or to my country, or to my society. No self-interest. Only Krsna's interest. That is bhakti

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{{terms|"we have to see what is favorable to Krsna, not sense gratification, not favorable to me. Or to my country, or to my society. No self-interest. Only Krsna's interest. That is bhakti"}}
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{{compiler|Mangalavati}}
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
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<div id="TheNectarofDevotionVrndavanaOctober281972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="23" link="The Nectar of Devotion -- Vrndavana, October 28, 1972" link_text="The Nectar of Devotion -- Vrndavana, October 28, 1972">
<div class="heading">So we have to see what is favorable to Kṛṣṇa, not sense gratification, not favorable to me. Or to my country, or to my society. No self-interest. Only Kṛṣṇa's interest. That is bhakti. So by fighting, Arjuna became a great devotee. Bhakto 'si priyo 'si me (BG 4.3). Kṛṣṇa certified that "You are My greatest devotee. You are My very confidential friend." But what did he do? He did not read Vedānta philosophy. He was a gṛhastha, a king, engaged in fighting. He knew how to fight only. He did not know what is Vedānta philosophy. But still, he became a great devotee of Kṛṣṇa. Bhakto 'si. So what is the criterion? The criterion is that he fought favorably. He did favorably to Kṛṣṇa consciousness.
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<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, October 28, 1972|The Nectar of Devotion -- Vrndavana, October 28, 1972]]: </span><div class="text">This is the first statement of bhakti given by Śrīla Rūpa Gosvāmī. The... "First class devotional service is known by one's tendency to be fully engaged in Kṛṣṇa consciousness, serving the Lord favorably." Not unfavorably. Ānukūla, prātikūla. Ānukūlyasya saṅkalpa prātikūlyam vivarjanam. Bhakti means we should simply accept what is favorable to Kṛṣṇa. What is not favorable to Kṛṣṇa, that we shall not accept.
Just like Arjuna. In the beginning he declined to fight. He was thinking favorably to his own senses, that "If I kill my brother, grandfather, nephews, those who are on the other side,... They have come to fight with me. So I can kill them. I can own victory over them. But what is the profit? If my relatives, friends, and all others die, then what is the use of my become victorious?" That was his... That means he was thinking in his favor. Kṛṣṇa wanted that "You must fight. You are a kṣatriya. It is your duty to fight. You are My friend. If you go away, fly away from this battlefield, what people will say? That 'Kṛṣṇa's friend has gone away.' So this is not good." So when he could not be convinced, then Kṛṣṇa had to speak the whole Bhagavad-gītā. Then after hearing Bhagavad-gītā, Kṛṣṇa inquired from Arjuna "What is your decision now? Are you going to fight or not?" Arjuna said, "Yes, my illusion is over." Naṣṭo mohaḥ smṛtir labdhā tvat-prasādān madhusūdana. So kariṣye vacanaṁ tava ([[Vanisource:BG 18.73|BG 18.73]]). "Yes, I shall fight." So this is favorable to Kṛṣṇa.
So we have to see what is favorable to Kṛṣṇa, not sense gratification, not favorable to me. Or to my country, or to my society. No self-interest. Only Kṛṣṇa's interest. That is bhakti. So by fighting, Arjuna became a great devotee. Bhakto 'si priyo 'si me ([[Vanisource:BG 4.3|BG 4.3]]). Kṛṣṇa certified that "You are My greatest devotee. You are My very confidential friend." But what did he do? He did not read Vedānta philosophy. He was a gṛhastha, a king, engaged in fighting. He knew how to fight only. He did not know what is Vedānta philosophy. But still, he became a great devotee of Kṛṣṇa. Bhakto 'si. So what is the criterion? The criterion is that he fought favorably. He did favorably to Kṛṣṇa consciousness.
That is described in the Caitanya-caritāmṛta. What is the difference between kāma and... Kāma means lust; and love. Kāma and prema. Prema is love, and kāma is lust. It appears similar. In the material world, lust is going on in the name of love. A boy loves a girl, a girl loves a boy, but actually the boy also wants sense gratification and the girls also want sense gratification. That is not love. As soon as there is any difficulty in sense gratification, immediately there is divorce. So there is no love. There is only lust. In the material world there is no love. Therefore Caitanya-caritāmṛta Kaja, the author of Caitanya-caritāmṛta, he has distinguished between love and lust. He says, ātmendriya-prīti-vāñchā tāre nāma kāma ([[Vanisource:CC Adi 4.165|CC Adi 4.165]]). When you want to satisfy your senses, that is called lust. Kṛṣṇendriya-prīti vāñchā dhare prema nāma. When you want to satisfy the senses of Kṛṣṇa, that is love.
Just like Arjuna. In the beginning he wanted to satisfy his own senses. "I shall not fight because if the other party, my brothers and grandfathers, they live, I shall be happy." So that is kāma. That is not prema. But when he agreed to fight because Kṛṣṇa wanted it... Nimitta-mātraṁ bhava savya-sācin. So that is prema. So Kṛṣṇa-prema can be executed in so many ways. Simply Kṛṣṇa should be satisfied. That is prema. That is Kṛṣṇa consciousness. So at the present moment, Kṛṣṇa, in the Bhagavad-gītā wanted: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66|BG 18.66]]). Kṛṣṇa wanted Arjuna—Arjuna means everyone—that they should surrender to Kṛṣṇa and be engaged in the service of Kṛṣṇa. So people... Kṛṣṇa, when we speak of Kṛṣṇa, means God, the Supreme Personality of Godhead.
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