View source for We are watering all parts of the tree, but missing the tree's root. We are trying to keep our body fit by all means, but we are neglecting to supply foodstuffs to the stomach. Missing Krsna means missing one's self also

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{{terms|"We are watering all parts of the tree, but missing the tree's root. We are trying to keep our body fit by all means, but we are neglecting to supply foodstuffs to the stomach. Missing Kṛṣṇa means missing one's self also"}}
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[[Category:The Nectar of Devotion Preface]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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We are watering all parts of the tree, but missing the tree's root. We are trying to keep our body fit by all means, but we are neglecting to supply foodstuffs to the stomach. Missing Kṛṣṇa means missing one's self also. Real self-realization and realization of Kṛṣṇa go together simultaneously. For example, seeing oneself in the morning means seeing the sunrise also; without seeing the sunshine no one can see himself. Similarly, unless one has realized Kṛṣṇa there is no question of self-realization.
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[[Vanisource:NOD (1970) Preface|NOD (1970) Preface]]
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The Nectar of Devotion is a summary study of Bhakti-rasāmṛta-sindhu, which was written in Sanskrit by Śrīla Rūpa Gosvāmī Prabhupāda. He was the chief of the six Gosvāmīs, who were the direct disciples of Lord Caitanya Mahāprabhu. When he first met Lord Caitanya, Śrīla Rūpa Gosvāmī Prabhupāda was engaged as a minister in the Muhammadan government of Bengal. He and his brother Sanātana were then named Dabira Khāsa and Sākara Mallika respectively, and they held responsible posts as ministers of Nawab Hussain Shah. At that time, five hundred years ago, the Hindu society was very rigid, and if a member of the brāhmaṇa caste accepted the service of a Muhammadan ruler he was at once rejected from brāhmaṇa society. That was the position of the two brothers, Dabira Khāsa and Sākara Mallika. They belonged to the highly situated sārasvata-brāhmaṇa community, but they were ostracized due to their acceptance of ministerial posts in the government of Hussain Shah. It is the grace of Lord Caitanya that He accepted these two exalted personalities as His disciples and raised them to the position of gosvāmīs, the highest position of brahminical culture. Similarly, Lord Caitanya accepted Haridāsa Ṭhākura as His disciple, although Haridāsa happened to be born of a Muhammadan family, and Lord Caitanya later on made him the ācārya of the chanting of the holy name of the Lord: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Lord Caitanya's principle is universal. Anyone who knows the science of Kṛṣṇa and is engaged in the service of the Lord is accepted as being in a higher position than a person born in the family of a brāhmaṇa. That is the original principle accepted by all Vedic literatures, especially by Bhagavad-gītā and Śrīmad-Bhāgavatam. The principle of Lord Caitanya's movement in educating and elevating everyone to the exalted post of a gosvāmī is taught in The Nectar of Devotion.

Lord Caitanya met the two brothers Dabira Khāsa and Sākara Mallika in a village known as Rāmakeli in the district of Maldah, and after that meeting the brothers decided to retire from government service and join Lord Caitanya. Dabira Khāsa, who was later to become Rūpa Gosvāmī, retired from his post and collected all the money he had accumulated during his service. It is described in the Caitanya-caritāmṛta that his accumulated savings in gold coins equaled millions of dollars and filled a large boat. He divided the money in a very exemplary manner, which should be followed by devotees in particular and by humanity in general. Fifty percent of his accumulated wealth was distributed to the Kṛṣṇa conscious persons, namely the brāhmaṇas and the Vaiṣṇavas; twenty-five percent was distributed to relatives; and twenty-five percent was kept against emergency expenditures and personal difficulties. Later on, when Sākara Mallika also proposed to retire, the Nawab was very much agitated and put him into jail. But Sākara Mallika, who was later to become Śrīla Sanātana Gosvāmī, took advantage of his brother's personal money, which had been deposited with a village banker, and escaped from the prison of Hussain Shah. In this way both brothers joined Lord Caitanya Mahāprabhu.

Rūpa Gosvāmī first met Lord Caitanya at Prayāga (Allahabad, India), and on the Daśāśvamedha bathing ghāṭa of that holy city the Lord instructed him continually for ten days. The Lord particularly instructed Rūpa Gosvāmī on the science of Kṛṣṇa consciousness. These teachings of Lord Caitanya to Śrīla Rūpa Gosvāmī Prabhupāda are narrated in our book Teachings of Lord Caitanya.

Later, Śrīla Rūpa Gosvāmī Prabhupāda elaborated the teachings of the Lord with profound knowledge of revealed scriptures and authoritative references from various Vedic literatures. Śrīla Śrīnivāsa Ācārya describes in his prayers to the six Gosvāmīs that they were all highly learned scholars, not only in Sanskrit but also in foreign languages such as Persian and Arabic. They very scrutinizingly studied all the Vedic scriptures in order to establish the cult of Caitanya Mahāprabhu on the authorized principles of Vedic knowledge. The present Kṛṣṇa consciousness movement is also based on the authority of Śrīla Rūpa Gosvāmī Prabhupāda. We are therefore generally known as rūpānugas, or followers in the footsteps of Śrīla Rūpa Gosvāmī Prabhupāda. It is only for our guidance that Śrīla Rūpa Gosvāmī prepared his book Bhakti-rasāmṛta-sindhu, which is now presented in the form of The Nectar of Devotion. Persons engaged in the Kṛṣṇa consciousness movement may take advantage of this great literature and be very solidly situated in Kṛṣṇa consciousness.

Bhakti means "devotional service." Every service has some attractive feature which drives the servitor progressively on and on. Every one of us within this world is perpetually engaged in some sort of service, and the impetus for such service is the pleasure we derive from it. Driven by affection for his wife and children, a family man works day and night. A philanthropist works in the same way for love of the greater family, and a nationalist for the cause of his country and countrymen. That force which drives the philanthropist, the householder and the nationalist is called rasa, or a kind of mellow (relationship) whose taste is very sweet. Bhakti-rasa is a mellow different from the ordinary rasa enjoyed by mundane workers. Mundane workers labor very hard day and night in order to relish a certain kind of rasa which is understood as sense gratification. The relish or taste of the mundane rasa does not long endure, and therefore mundane workers are always apt to change their position of enjoyment. A businessman is not satisfied by working the whole week; therefore, wanting a change for the weekend, he goes to a place where he tries to forget his business activities. Then, after the weekend is spent in forgetfulness, he again changes his position and resumes his actual business activities. Material engagement means accepting a particular status for some time and then changing it. This position of changing back and forth is technically known as bhoga-tyāga, which means a position of alternating sense enjoyment and renunciation. A living entity cannot steadily remain either in sense enjoyment or in renunciation. Change is going on perpetually, and we cannot be happy in either state, because of our eternal constitutional position. Sense gratification does not endure for long, and it is therefore called capala-sukha, or flickering happiness. For example, an ordinary family man who works very hard day and night and is successful in giving comforts to the members of his family thereby relishes a kind of mellow, but his whole advancement of material happiness immediately terminates along with his body as soon as his life is over. Death is therefore taken as the representative of God for the atheistic class of men. The devotee realizes the presence of God by devotional service, whereas the atheist realizes the presence of God in the shape of death. At death everything is finished, and one has to begin a new chapter of life in a new situation, perhaps higher or lower than the last one. In any field of activity—political, social, national or international—the result of our actions will be finished with the end of life. That is sure.

Bhakti-rasa, however, the mellow relished in the transcendental loving service of the Lord, does not finish with the end of life. It continues perpetually and is therefore called amṛta, that which does not die but exists eternally. This is confirmed in all Vedic literatures. Bhagavad-gītā says that a little advancement in bhakti-rasa can save the devotee from the greatest danger—that of missing the opportunity for human life. The rasas derived from our feelings in social life, in family life or in the greater family life of altruism, philanthropy, nationalism, socialism, communism, etc., do not guarantee that one's next life will be as a human being. We prepare our next life by our actual activities in the present life. A living entity is offered a particular type of body as a result of his action in the present body. These activities are taken into account by a superior authority known as daiva, or the authority of God. This daiva is explained in Bhagavad-gītā as the prime cause of everything, and in Śrīmad-Bhāgavatam it is stated that a man takes his next body by daiva-netreṇa, which means by the supervision of the authority of the Supreme. In an ordinary sense, daiva is explained as destiny. Daiva supervision gives us a body selected from 8,400,000 forms; the choice does not depend on our selection, but is awarded to us according to our destiny. If our body at present is engaged in the activities of Kṛṣṇa consciousness, then it is guaranteed that we will have at least a human body in our next life. A human being engaged in Kṛṣṇa consciousness, even if unable to complete the course of bhakti-yoga, takes birth in the higher divisions of human society so that he can automatically further his advancement in Kṛṣṇa consciousness. Therefore, all bona fide activities in Kṛṣṇa consciousness are amṛta, or permanent. This is the subject matter of The Nectar of Devotion.

This eternal engagement in bhakti-rasa can be understood by a serious student upon studying The Nectar of Devotion. Adoption of bhakti-rasa, or Kṛṣṇa consciousness, will immediately bring one to an auspicious life free from anxieties and will bless one with transcendental existence, thus minimizing the value of liberation. Bhakti-rasa itself is sufficient to produce a feeling of liberation, because it attracts the attention of the Supreme Lord, Kṛṣṇa. Generally, neophyte devotees are anxious to see Kṛṣṇa, or God, but God cannot be seen or known by our present materially blunt senses. The process of devotional service as it is recommended in The Nectar of Devotion will gradually elevate one from the material condition of life to the spiritual status, wherein the devotee becomes purified of all designations. The senses can then become uncontaminated, being constantly in touch with bhakti-rasa. When the purified senses are employed in the service of the Lord, one becomes situated in bhakti-rasa life, and any action performed for the satisfaction of Kṛṣṇa in this transcendental bhakti-rasa stage of life can be relished perpetually. When one is thus engaged in devotional service, all varieties of rasas, or mellows, turn into eternity. In the beginning one is trained according to the principles of regulation under the guidance of the ācārya, or spiritual master, and gradually, when one is elevated, devotional service becomes automatic and spontaneous eagerness to serve Kṛṣṇa. There are twelve kinds of rasas, as will be explained in this book, and by renovating our relationship with Kṛṣṇa in five primary rasas we can live eternally in full knowledge and bliss.

The basic principle of the living condition is that we have a general propensity to love someone. No one can live without loving someone else. This propensity is present in every living being. Even an animal like a tiger has this loving propensity at least in a dormant stage, and it is certainly present in the human beings. The missing point, however, is where to repose our love so that everyone can become happy. At the present moment the human society teaches one to love his country or family or his personal self, but there is no information where to repose the loving propensity so that everyone can become happy. That missing point is Kṛṣṇa, and The Nectar of Devotion teaches us how to stimulate our original love for Kṛṣṇa and how to be situated in that position where we can enjoy our blissful life.

In the primary stage a child loves his parents, then his brothers and sisters, and as he daily grows up he begins to love his family, society, community, country, nation, or even the whole human society. But the loving propensity is not satisfied even by loving all human society; that loving propensity remains imperfectly fulfilled until we know who is the supreme beloved. Our love can be fully satisfied only when it is reposed in Kṛṣṇa. This theme is the sum and substance of The Nectar of Devotion, which teaches us how to love Kṛṣṇa in five different transcendental mellows.

Our loving propensity expands just as a vibration of light or air expands, but we do not know where it ends. The Nectar of Devotion teaches us the science of loving every one of the living entities perfectly by the easy method of loving Kṛṣṇa. We have failed to create peace and harmony in human society, even by such great attempts as the United Nations, because we do not know the right method. The method is very simple, but one has to understand it with a cool head. The Nectar of Devotion teaches all men how to perform the simple and natural method of loving Kṛṣṇa, the Supreme Personality of Godhead. If we learn how to love Kṛṣṇa, then it is very easy to immediately and simultaneously love every living being. It is like pouring water on the root of a tree or supplying food to one's stomach. The method of pouring water on the root of a tree or supplying foodstuffs to the stomach is universally scientific and practical, as every one of us has experienced. Everyone knows well that when we eat something, or in other words, when we put foodstuffs in the stomach, the energy created by such action is immediately distributed throughout the whole body. Similarly, when we pour water on the root, the energy thus created is immediately distributed throughout the entirety of even the largest tree. It is not possible to water the tree part by part, nor is it possible to feed the different parts of the body separately. The Nectar of Devotion will teach us how to turn the one switch that will immediately brighten everything, everywhere. One who does not know this method is missing the point of life.

As far as material necessities are concerned, the human civilization at the present moment is very much advanced in living comfortably, but still we are not happy, because we are missing the point. The material comforts of life alone are not sufficient to make us happy. The vivid example is America: the richest nation of the world, having all facilities for material comfort, is producing a class of men completely confused and frustrated in life. I am appealing herewith to such confused men to learn the art of devotional service as directed in The Nectar of Devotion, and I am sure that the fire of material existence burning within their hearts will be immediately extinguished. The root cause of our dissatisfaction is that our dormant loving propensity has not been fulfilled despite our great advancement in the materialistic way of life. The Nectar of Devotion will give us practical hints how we can live in this material world perfectly engaged in devotional service and thus fulfill all our desires in this life and the next. The Nectar of Devotion is not presented to condemn any way of materialistic life, but the attempt is to give information to religionists, philosophers and people in general how to love Kṛṣṇa. One may live without material discomfiture, but at the same time he should learn the art of loving Kṛṣṇa. At the present moment we are inventing so many ways to utilize our propensity to love, but factually we are missing the real point: Kṛṣṇa. We are watering all parts of the tree, but missing the tree's root. We are trying to keep our body fit by all means, but we are neglecting to supply foodstuffs to the stomach. Missing Kṛṣṇa means missing one's self also. Real self-realization and realization of Kṛṣṇa go together simultaneously. For example, seeing oneself in the morning means seeing the sunrise also; without seeing the sunshine no one can see himself. Similarly, unless one has realized Kṛṣṇa there is no question of self-realization.

The Nectar of Devotion is specifically presented for persons who are now engaged in the Kṛṣṇa consciousness movement. I beg to offer my sincere thanks to all my friends and disciples who are helping me to push forward the Kṛṣṇa consciousness movement in the Western countries, and I beg to acknowledge, with thanks, the contribution made by my beloved disciple Śrīman Jayānanda brahmacārī. My thanks are due as well to the directors of ISKCON Press, who have taken so much care in publishing this great literature. Hare Kṛṣṇa.

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[[File:Sig.jpg|408px|link=|alt=A.C. Bhaktivedanta Swami]]<br />
A.C. Bhaktivedanta Swami
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:April 13, 1970
:ISKCON Headquarters
:3764 Watseka Ave.
:Los Angeles, California
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