View source for When you engage yourself in the service of Lord - Krsna, I want to serve You - this much wanted, qualification. No educational qualification, no Ph.D. degree or to take birth in very high family or to become rich. Nothing. Simply a true feeling, desire

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[[Category:When]]
[[Category:Engaging in Devotional Service to Krsna]]
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[[Category:Serving Krsna]]
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[[Category:Educational Qualifications]]
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[[Category:Feelings for Krsna]]
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[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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It is not possible to experience Kṛṣṇa by our these material blunt senses. It is not possible. We have to make purified. How it is purified? Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. When you engage yourself in the service of the Lord, sevonmukha—"Kṛṣṇa, I want to serve You"—this much wanted, qualification. No educational qualification, no Ph.D. degree or to take birth in very high family or to become rich. Nothing. Simply a true feeling, desire.
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[[Vanisource:760922 - Lecture SB 01.07.25 - Vrndavana|760922 - Lecture SB 01.07.25 - Vrndavana]]
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Kṛṣṇa, the original Personality of Godhead—sākṣāt, not imagination. Here it is said, sa eva jīva-lokasya māyā sākṣād . . . Here, yes, yes. Tvam ādyaḥ puruṣaḥ sākṣād īśvaraḥ ([[Vanisource:SB 1.7.23|SB 1.7.23]]). Sākṣāt, directly. Not indirectly. Just like we are meeting face to face. It is not that I am imagining. Face to face, sākṣāt. Sa-akṣa. Akṣa means eyes or senses. With senses. Kṛṣṇa cannot be seen with these material senses. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). It is not possible to experience Kṛṣṇa by our these material blunt senses. It is not possible. We have to make purified. How it is purified? Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. When you engage yourself in the service of the Lord, sevonmukha—"Kṛṣṇa, I want to serve You"—this much wanted, qualification. No educational qualification, no Ph.D. degree or to take birth in very high family or to become rich. Nothing. Simply a true feeling, desire: "Kṛṣṇa, so long I remained forgetting You. Now, somehow or other, I've come to the sense that You are everything. By hearing from my guru, or the spiritual master, or from the śāstra . . ." Sādhu-śāstra. Sat-saṅga-sādhu-śāstra. Lava-mātra sādhu-saṅge sarva-siddhi haya. Caitanya Mahāprabhu said,

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:'sādhu-saṅga', 'sādhu-saṅga'—sarva-śāstre kaya
:lava-mātra sādhu-saṅge sarva-siddhi haya 
:([[Vanisource:CC Madhya 22.54|CC Madhya 22.54]])
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It is required, sādhu-saṅga. Then if he meets sādhu . . . By one or two words from him, he can convince you about supremacy of the Supreme Lord. Otherwise, he'll take birth after birth, bahūnāṁ janmanām ante ([[Vanisource:BG 7.19 (1972)|BG 7.19]]).

Therefore we have to make sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]). Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ ([[Vanisource:SB 3.25.25|SB 3.25.25]]). Sādhu-saṅga is very essential. Sat-saṅga. Otherwise . . . There is another verse in the Brahma-saṁhitā, that vedeṣu durlabhaḥ (BS 5.33). You cannot understand Kṛṣṇa by studying Vedas, although Vedas means knowledge. And the ultimate knowledge—to understand Kṛṣṇa. So-called Vedāntī . . . you'll find so many Vedāntists loitering on the street, but they do not understand Kṛṣṇa. This is their qualification. They interpret, "Kṛṣṇa means this. Kṛ means this, ṇa means this," like that. When Vallabha Ācārya said to Caitanya Mahāprabhu that "I have described Kṛṣṇa's meaning," Caitanya Mahāprabhu immediately refused, that "I do not know any meaning of Kṛṣṇa. I know Kṛṣṇa, Gopījana-vallabha, that's all. Gopījana-vallabha." What is the meaning of Kṛṣṇa? No interpretation, no imagination. Kṛṣṇa is Vṛndāvana-candra or Gopījana-vallabha, Giri-vara-dhārī, that's all. So we have to understand by sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]). Then we can see sākṣāt Kṛṣṇa.

Kṛṣṇa comes to convince us. There is no question of imagination. "See Me. Here I am." That is Kṛṣṇa. Why you are imagining? Kṛṣṇa therefore comes. Here it is said, tathāyaṁ ca avatāras te bhuvo bhāra-jihīrṣayā. Avatāra does not mean a big beard or big hair. We do not like to see such ugly avatāra. We kick on their face, this avatāra. This is not avatāra. Avatāra must be mentioned in the śāstra. Caitanya Mahāprabhu, when He was talking with Sanātana Gosvāmī, so Caitanya Mahāprabhu described about avatāra. So just to make a little joke, because they are personal devotees . . . So he knew that Caitanya Mahāprabhu is the avatāra. Still, he inquired from Caitanya Mahāprabhu, "How we shall know one avatāra?" So Caitanya Mahāprabhu said, "Why? It is all mentioned in the śāstra." So avatāra should be understood from the śāstra, not by jugglery or magic. This is rascal. As soon as one wants to establish his avatārship by jugglery and magic, kick him out, immediately on the face, directly. Kick him. Let the avatāra take steps. I don't mind. If he's avatāra, let him kill me, all right. But I shall kick him on his face. Not that avatāra.

Here, bhuvo bhāra-jihīrṣayā. An avatāra comes to do some particular work. Just like Lord Rāmacandra came to punish Rāvaṇa. That is avatāra. And there are many avatāras, they are mentioned in the Śrīmad-Bhāgavatam: Matsya-avatāra, Kūrma-avatāra, and Varāha-avatāra, Vāmana-avatāra, Nṛsiṁha-avatāra and Paraśurāma-avatāra, Balarāma-avatāra, Buddha-avatāra. Buddha is also avatāra. Keśava dhṛta-buddha-śarīra jaya jagadīśa hare (Daśāvatāra Stotra 9). We do not agree with Buddha philosophy. Caitanya Mahāprabhu said, veda nā māniyā bauddha haya ta' nāstika ([[Vanisource:CC Madhya 6.168|CC Madhya 6.168]]). Buddha philosophy is atheism: "There is no God." He says, "There is no God." So that is atheism. And especially . . . That there is no God, there is God—that is not the point. His point was to stop the animal-killing. Sadaya-hṛdaya darśita-paśu-ghātam. Kṛṣṇa became very, very, sympathetic with the poor animals: "Oh, in the name of yajña these rascals, rogues, are killing so many animals." Therefore He came as Buddha-avatāra. Sadaya-hṛdaya darśita-paśu-ghātam. Keśava dhṛta-buddha-śarīra jaya jagadīśa hare (Daśāvatāra Stotra 9). So Vaiṣṇava knows that "Here is Lord Buddha. He's Kṛṣṇa's avatāra," although we don't take his philosophy, because Buddha refused to accept Vedic authority. Nindasi yajña-vidher ahaha śruti-jātam (Daśāvatāra Stotra 9). Śruti means Veda. Śruti-jātam. In the śruti, in the Vedas, there is mention of paśu sacrifice, animal sacrifice, there is. So they began to argue with Lord Buddha that "You are stopping yajña-vidhi, stopping animal-killing in the yajña. This is mentioned in the Vedas." But Lord Buddha knew, "These rascals simply talking of Vedas, he does not know what is Vedas. But what is the use of arguing?" Therefore he has to say, "I don't care for your Vedas. Stop animal-killing." So nindasi yajña-vidheḥ. Yajña-vidhi, he wanted to stop: no more animal sacrifice in the yajña. Therefore he is denying the authority of Vedas. Nindasi yajña-vidher ahaha śruti-jātam. We cannot violate which is mentioned in the . . . Therefore he was taken . . . But he's avatāra. It was needed at that time.
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