In this chapter the descendants of Bharata Mahārāja and many other kings are described. The son of Mahārāja Bharata was named Sumati. He followed the path of liberation given by Ṛṣabhadeva. Some people mistakenly thought Sumati to be the direct incarnation of Lord Buddha. The son of Sumati was Devatājit, and his son was Devadyumna. Devadyumna's son was Parameṣṭhī, and his son was Pratīha. Pratīha was a very great devotee of Lord Viṣṇu, and he had three sons, named Pratihartā, Prastotā and Udgātā. Pratihartā had two sons, Aja and Bhūmā. The son of Bhūmā was Udgītha, and the son of Udgītha was Prastāva. The son of Prastāva was Vibhu, and the son of Vibhu was Pṛthuṣeṇa, whose son was Nakta. The wife of Nakta, Druti, gave birth to Gaya, who was a very famous and saintly king.
Path of liberation
Expressions researched:
"path of apavarga, or liberation"
|"path of impersonal liberation"
|"path of liberation"
|"path of light or liberation"
|"path of moksa, or liberation"
|"path of naiskarmya, or liberation"
|"path of spiritual liberation"
|"path of ultimate liberation"
|"paths of liberation"
Bhagavad-gita As It Is
BG Chapters 1 - 6
As far as prescribed duties are concerned, they can be fitted into three subdivisions, namely routine work, emergency work and desired activities. Routine work performed as an obligation in terms of the scriptural injunctions, without desire for results, is action in the mode of goodness. Work with results becomes the cause of bondage; therefore such work is not auspicious. Everyone has his proprietary right in regard to prescribed duties, but should act without attachment to the result; such disinterested obligatory duties doubtlessly lead one to the path of liberation.
Performance of yajñas has many side benefits, ultimately leading to liberation from material bondage. By performance of yajñas, all activities become purified, as it is stated in the Vedas: āhāra-śuddhau sattva-śuddhiḥ sattva-śuddhau dhruvā smṛtiḥ smṛti-lambhe sarvagranthīnāṁ vipramokṣaḥ. By performance of yajña one's eatables become sanctified, and by eating sanctified foodstuffs one's very existence becomes purified; by the purification of existence finer tissues in the memory become sanctified, and when memory is sanctified one can think of the path of liberation, and all these combined together lead to Kṛṣṇa consciousness, the great necessity of present-day society.
Similarly, one has to realize that nothing in the world belongs to any individual person, but that everything belongs to the Supreme Lord. That is the real purport of mayi, or "unto Me." And when one acts in such Kṛṣṇa consciousness, certainly he does not claim proprietorship over anything. This consciousness is called nirmama, or "nothing is mine." And if there is any reluctance to execute such a stern order, which is without consideration of so-called kinsmen in the bodily relationship, that reluctance should be thrown off; in this way one may become vigata-jvara, or without feverish mentality or lethargy. Everyone, according to his quality and position, has a particular type of work to discharge, and all such duties may be discharged in Kṛṣṇa consciousness, as described above. That will lead one to the path of liberation.
One can acquire such pure knowledge only from the bona fide spiritual master and thereby avoid the delusion that the living entity is equal to Kṛṣṇa. Perfect knowledge is that the Supreme Soul, Kṛṣṇa, is the supreme shelter for all living entities, and giving up such shelter, the living entities are deluded by the material energy, imagining themselves to have a separate identity. Thus, under different standards of material identity, they become forgetful of Kṛṣṇa. When, however, such deluded living entities become situated in Kṛṣṇa consciousness, it is to be understood that they are on the path of liberation, as confirmed in the Bhāgavatam (2.10.6): muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ. Liberation means to be situated in one's constitutional position as an eternal servitor of Kṛṣṇa (Kṛṣṇa consciousness).
Proper understanding of one's constitutional position in relationship to Kṛṣṇa is so nice that it can at once lift one from the struggle for existence which goes on in the ocean of nescience. This material world is sometimes regarded as an ocean of nescience and sometimes as a blazing forest. In the ocean, however expert a swimmer one may be, the struggle for existence is very severe. If someone comes forward and lifts the struggling swimmer from the ocean, he is the greatest savior. Perfect knowledge, received from the Supreme Personality of Godhead, is the path of liberation. The boat of Kṛṣṇa consciousness is very simple, but at the same time the most sublime.
One who is on the path of liberation by Kṛṣṇa consciousness is very dear to every living being, and every living being is dear to him. This is due to his Kṛṣṇa consciousness. Such a person cannot think of any living being as separate from Kṛṣṇa, just as the leaves and branches of a tree are not separate from the tree. He knows very well that by pouring water on the root of the tree, the water will be distributed to all the leaves and branches, or by supplying food to the stomach, the energy is automatically distributed throughout the body. Because one who works in Kṛṣṇa consciousness is servant to all, he is very dear to everyone. And because everyone is satisfied by his work, he is pure in consciousness.
When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.
The Supreme Transcendental Truth is Lord Kṛṣṇa. The whole Bhagavad-gītā centers around the declaration that Kṛṣṇa is the Supreme Personality of Godhead. That is the version of all Vedic literature. Para-tattva means the Supreme Reality, who is understood by the knowers of the Supreme as Brahman, Paramātmā and Bhagavān. Bhagavān, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more than that.
Bhagavān, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more than that. The Lord says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya. Impersonal Brahman is also supported by Kṛṣṇa: brahmaṇo hi pratiṣṭhāham. Therefore in all ways Kṛṣṇa is the Supreme Reality. One whose mind, intelligence, faith and refuge are always in Kṛṣṇa, or, in other words, one who is fully in Kṛṣṇa consciousness, is undoubtedly washed clean of all misgivings and is in perfect knowledge in everything concerning transcendence. A Kṛṣṇa conscious person can thoroughly understand that there is duality (simultaneous identity and individuality) in Kṛṣṇa, and, equipped with such transcendental knowledge, one can make steady progress on the path of liberation.
BG Chapters 13 - 18
The extra roots coming out of it were compared to the activities of the living entities, some auspicious, some inauspicious. In the Ninth Chapter, also, the devas, or godly, and the asuras, the ungodly, or demons, were explained. Now, according to Vedic rites, activities in the mode of goodness are considered auspicious for progress on the path of liberation, and such activities are known as daivī prakṛti, transcendental by nature. Those who are situated in the transcendental nature make progress on the path of liberation. For those who are acting in the modes of passion and ignorance, on the other hand, there is no possibility of liberation. Either they will have to remain in this material world as human beings, or they will descend among the species of animals or even lower life forms.
Srimad-Bhagavatam
SB Canto 1
One cannot enter into the kingdom of God unless one is perfectly cleared of all sins. The material sins are products of our desires to lord it over material nature. It is very difficult to get rid of such desires. Women and wealth are very difficult problems for the devotee making progress on the path back to Godhead. Many stalwarts in the devotional line fell victim to these allurements and thus retreated from the path of liberation. But when one is helped by the Lord Himself, the whole process becomes as easy as anything by the divine grace of the Lord.
Foolish materialists have no information of how to obtain eternal happiness in the unconditional state. Śrī Nārada informs these foolish fruitive workers how to realize the reality of happiness. He gives direction to the diseased men of the world how one's present engagement can lead one to the path of spiritual emancipation. The physician directs the patient to take treated milk in the form of curd for his sufferings from indigestion due to his taking another milk preparation. So the cause of the disease and the remedy of the disease may be the same, but it must be treated by an expert physician like Nārada. The Bhagavad-gītā also gives the same solution of serving the Lord by the fruits of one's labor. That will lead one to the path of naiṣkarmya, or liberation.
Arjuna said: O my Lord Śrī Kṛṣṇa, You are the almighty Personality of Godhead. There is no limit to Your different energies. Therefore only You are competent to instill fearlessness in the hearts of Your devotees. Everyone in the flames of material miseries can find the path of liberation in You only.
Arjuna was aware of the transcendental qualities of Lord Śrī Kṛṣṇa, as he had already experienced them during the Kurukṣetra War, in which both of them were present. Therefore, Arjuna's version of Lord Kṛṣṇa is authoritative. Kṛṣṇa is almighty and is especially the cause of fearlessness for the devotees. A devotee of the Lord is always fearless because of the protection given by the Lord.
Rāja-dharma is a great science, unlike modern diplomacy for political supremacy. The kings were trained systematically to become munificent and not merely be tax collectors. They were trained to perform different sacrifices only for the prosperity of the subjects. To lead the prajās to the attainment of salvation was a great duty of the king. The father, the spiritual master and the king are not to become irresponsible in the matter of leading their subjects to the path of ultimate liberation from birth, death, diseases and old age. When these primary duties are properly discharged, there is no need of government of the people, by the people. In modern days the people in general occupy the administration by the strength of manipulated votes, but they are never trained in the primary duties of the king, and that is also not possible for everyone. Under the circumstances the untrained administrators play havoc to make the subjects happy in all respects.
It appears that the prostitutes of Dvārakā, who were so eager to meet the Lord, were all His unalloyed devotees, and thus they were all on the path of salvation according to the above version of the Bhagavad-gītā. Therefore, the only reformation that is necessary in society is to make an organized effort to turn the citizens into devotees of the Lord, and thus all good qualities of the denizens of heaven will overtake them in their own way. On the other hand, those who are nondevotees have no good qualifications whatsoever, however they may be materially advanced. The difference is that the devotees of the Lord are on the path of liberation, whereas the nondevotees are on the path of further entanglement in material bondage. The criterion of advancement of civilization is whether the people are educated and advanced on the path of salvation.
There are three classes of transcendentalists, namely, (1) the dhīra, or the one who is not disturbed by being away from family association, (2) one in the renounced order of life, a sannyāsī by frustrated sentiment, and (3) a sincere devotee of the Lord, who awakens God consciousness by hearing and chanting and leaves home depending completely on the Personality of Godhead, who resides in his heart. The idea is that the renounced order of life, after a frustrated life of sentiment in the material world, may be the stepping stone on the path of self-realization, but real perfection of the path of liberation is attained when one is practiced to depend fully on the Supreme Personality of Godhead, who lives in everyone's heart as Paramātmā. One may live in the darkest jungle alone out of home, but a steadfast devotee knows very well that he is not alone.
Thus Mahārāja Dhṛtarāṣṭra, the scion of the family of Ajamīḍha, firmly convinced by introspective knowledge (prajñā), broke at once the strong network of familial affection by his resolute determination. Thus he immediately left home to set out on the path of liberation, as directed by his younger brother Vidura.
Lord Śrī Caitanya Mahāprabhu, the great preacher of the principles of Śrīmad-Bhāgavatam, has stressed the importance of association with sādhus, pure devotees of the Lord. He said that even by a moments association with a pure devotee, one can achieve all perfection. We are not ashamed to admit that this fact was experienced in our practical life.
We are not ashamed to admit that this fact was experienced in our practical life. Were we not favored by His Divine Grace Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, by our first meeting for a few minutes only, it would have been impossible for us to accept this mighty task of describing Śrīmad-Bhāgavatam in English. Without seeing him at that opportune moment, we could have become a very great business magnate, but never would we have been able to walk the path of liberation and be engaged in the factual service of the Lord under instructions of His Divine Grace. And here is another practical example by the action of Vidura's association with Dhṛtarāṣṭra. Mahārāja Dhṛtarāṣṭra was tightly bound in a network of material affinities related to politics, economy and family attachment, and he did everything in his power to achieve so-called success in his planned projects, but he was frustrated from the beginning to the end so far as his material activities were concerned.
O mother earth, the Supreme Personality of Godhead, Hari, incarnated Himself as Lord Śrī Kṛṣṇa just to unload your heavy burden. All His activities here are transcendental, and they cement the path of liberation. You are now bereft of His presence. You are probably now thinking of those activities and feeling sorry in their absence.
The activities of the Lord include liberation, but they are more relishable than the pleasure derived from nirvāṇa, or liberation. According to Śrīla Jīva Gosvāmī and Viśvanātha Cakravartī Ṭhākura, the word used here is nirvāṇa-vilambitāni, that which minimizes the value of liberation. To attain nirvāṇa, liberation, one has to undergo a severe type of tapasya, austerity, but the Lord is so merciful that He incarnates to diminish the burden of the earth. Simply by remembering such activities, one can defy the pleasure derived from nirvāṇa and reach the transcendental abode of the Lord to associate with Him, eternally engaged in His blissful loving service.
Śrīla Jīva Gosvāmī directs that drinking against the principles of scriptures, such as the sautrāmaṇī-yajña, association with women outside marriage, and killing animals against the injunctions of scriptures are irreligious. In the Vedas two different types of injunctions are there for the pravṛttas, or those who are engaged in material enjoyment, and for the nivṛttas, or those who are liberated from material bondage. The Vedic injunction for the pravṛttas is to gradually regulate their activities towards the path of liberation. Therefore, for those who are in the lowest stage of ignorance and who indulge in wine, women and flesh, drinking by performing sautrāmaṇī-yajña, association of women by marriage and flesh-eating by sacrifices are sometimes recommended.
There is some controversy amongst the students on the path of liberation. Such transcendental students are known as impersonalists and devotees of the Lord. The devotee of the Lord worships the transcendental form of the Lord, whereas the impersonalist meditates upon the glaring effulgence, or the bodily rays of the Lord, known as the brahmajyoti. Here in this verse it is said that Mahārāja Parīkṣit attained the lotus feet of the Lord by instructions in knowledge delivered by the son of Vyāsadeva, Śrīla Śukadeva Gosvāmī. Śukadeva Gosvāmī was also an impersonalist in the beginning, as he himself has admitted in the Bhāgavatam (2.1.9), but later on he was attracted by the transcendental pastimes of the Lord and thus became a devotee.
Only the self-controlled can gradually be attached to the Supreme Personality of Godhead. Self-controlled means not indulging in sense enjoyment more than is necessary. And those who are not self-controlled are given over to sense enjoyment. Dry philosophical speculation is a subtle sense enjoyment of the mind. Sense enjoyment leads one to the path of darkness. Those who are self-controlled can make progress on the path of liberation from the conditional life of material existence. The Vedas, therefore, enjoin that one should not go on the path of darkness but should make a progressive march towards the path of light or liberation. Self-control is actually achieved not by artificially stopping the senses from material enjoyment, but by becoming factually attached to the Supreme Lord by engaging one's unalloyed senses in the transcendental service of the Lord.
The conditions of the material world are so made that one has to commit sins willingly or unwillingly, and the best example is Mahārāja Parīkṣit himself, who was a recognized sinless, pious king. But he also became a victim of an offense, even though he was ever unwilling to commit such a mistake. He was cursed also, but because he was a great devotee of the Lord, even such reverses of life became favorable. The principle is that one should not willingly commit any sin in his life and should constantly remember the lotus feet of the Lord without deviation. Only in such a mood will the Lord help the devotee make regular progress toward the path of liberation and thus attain the lotus feet of the Lord. Even if there are accidental sins committed by the devotee, the Lord saves the surrendered soul from all sins, as confirmed in all scriptures.
SB Canto 2
The Lord is a person eternally, and the devotee of the Lord is also a person eternally. Because the devotee has his sense organs even at the liberated stage, he is therefore a person always. And because the devotee's service is accepted by the Lord in full reciprocation, the Lord is also a person in His complete spiritual embodiment. The devotee's senses, being engaged in the service of the Lord, never go astray under the attraction of false material enjoyment. The plans of the devotee never go in vain, and all this is due to the faithful attachment of the devotee for the service of the Lord. This is the standard of perfection and liberation. Anyone, beginning from Brahmājī down to the human being, is at once put on the path of liberation simply by his attachment in great earnestness for the Supreme Lord, Śrī Kṛṣṇa, the primeval Lord.
Mundane manufactured sound has no potency, and as such, seemingly transcendental sound received from an unauthorized person also has no potency. One should be qualified enough to discern such transcendental potency, and either by discriminating or by fortunate chance if one is able to receive the transcendental sound from the bona fide spiritual master, his path of liberation is guaranteed. The disciple, however, must be ready to execute the order of the bona fide spiritual master as Lord Brahmā executed the instruction of his spiritual master, the Lord Himself. Following the order of the bona fide spiritual master is the only duty of the disciple, and this completely faithful execution of the order of the bona fide spiritual master is the secret of success.
SB Canto 3
The quivering quality of material existence, which comes from identification with matter or from thinking oneself, under the material influence of philosophical speculation, to be God, can be eradicated by devotional service to the Lord, by the mercy of the Personality of Godhead, Vāsudeva. As discussed in the First Canto, because the application of devotional service to Lord Vāsudeva invites pure knowledge, it quickly detaches one from the material conception of life and thus revives one's normal condition of spiritual existence, even in this life, and frees one from the material winds which cause one to quiver. Only knowledge in devotional service can elevate one towards the path of liberation. The development of knowledge for the purpose of knowing everything, without rendering devotional service, is considered fruitless labor, and one cannot get the desired result by such labor of love.
The path of liberation, as recommended by all authorities, is to serve the mahātmā transcendentalists. As far as Bhagavad-gītā is concerned, the mahātmās are the pure devotees who are on the path to Vaikuṇṭha, the kingdom of God, and who always chant and hear the glories of the Lord rather than talk of dry, profitless philosophy. This system of association has been recommended since time immemorial, but in this age of quarrel and hypocrisy it is especially recommended by Lord Śrī Caitanya Mahāprabhu. Even if one has no assets of favorable austerity, if he nevertheless takes shelter of the mahātmās, who are engaged in chanting and hearing the glories of the Lord, he is sure to make progress on the path back home, back to Godhead.
Śrī Śaunaka inquired: O Sūta Gosvāmī, after the earth was again situated in its orbit, what did Svāyambhuva Manu do to show the path of liberation to persons who were to take birth later on?
The appearance of the Lord as the first boar incarnation occurred during the time of Svāyambhuva Manu, whereas the present age is in the period of Vaivasvata Manu. Each Manu's period lasts seventy-two times the cycle of four ages, and one cycle of ages equals 4,320,000 solar years. Thus 4,320,000 x 72 solar years is the reign of one Manu. In each Manu's period there are many changes in many ways, and there are fourteen Manus within one day of Brahmā. It is understood here that Manu creates scriptural regulations for the salvation of the conditioned souls, who come to the material world for material enjoyment.
Association for sense gratification is certainly the path of bondage. But the same type of association, performed with a saintly person, leads to the path of liberation, even if performed without knowledge.
The association of a saintly person in any way bears the same result. For example, Lord Kṛṣṇa met many kinds of living entities, and some treated Him as an enemy, and some treated Him as an agent for sense gratification. It is generally said that the gopīs were attached to Kṛṣṇa for sense attractions, and yet they became first-class devotees of the Lord. Kaṁsa, Śiśupāla, Dantavakra and other demons, however, were related to Kṛṣṇa as enemies. But whether they associated with Kṛṣṇa as enemies or for sense gratification, out of fear or as pure devotees, they all got liberation.
There is a distinction here between Kṛṣṇa consciousness and māyā consciousness. Guṇeṣu, or māyā consciousness, involves attachment to the three material modes of nature, under which one works sometimes in goodness and knowledge, sometimes in passion and sometimes in ignorance. These different qualitative activities, with the central attachment for material enjoyment, are the cause of one's conditional life. When the same cetaḥ, or consciousness, is transferred to the Supreme Personality of Godhead, Kṛṣṇa, or when one becomes Kṛṣṇa conscious, he is on the path of liberation.
If anyone offers service to a gross materialist, or a person engaged only in sense enjoyment, then by association with such a person the door to hell is opened. The same principle is confirmed here. Attachment to a devotee is attachment to the service of the Lord because if one associates with a sādhu, the result will be that the sādhu will teach him how to become a devotee, a worshiper and a sincere servitor of the Lord. These are the gifts of a sādhu. If we want to associate with a sādhu, we cannot expect him to give us instructions on how to improve our material condition, but he will give us instructions on how to cut the knot of the contamination of material attraction and how to elevate ourselves in devotional service. That is the result of associating with a sādhu. Kapila Muni first of all instructs that the path of liberation begins with such association.
In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.
SB Canto 4
If a person is pious and hears about these causes of devastation, he will feel hatred for all these, and that will cause his advancement in a life of piety. Piety refers to the process of cleansing the heart. As recommended by Lord Caitanya, one has to cleanse the dust from the mirror of the mind, and then advancement on the path of liberation begins. Here also the same process is recommended. Malam means: "contamination." We should learn to despise all the causes of devastation, beginning from irreligion and cheating, and then we shall be able to make advancement in a life of piety. The possibility of our attaining Kṛṣṇa consciousness will be easier, and we shall not be subjected to repeated devastation. The present life is repeated birth and death, but if we seek the path of liberation, we may be saved from repeated suffering.
Here Dhruva Mahārāja is advised that if he has no desire for sense gratification, then he should directly engage himself in the transcendental loving service of the Lord. The path of apavarga, or liberation, begins from the stage called mokṣa. In this verse the word vimuktaye, "for liberation," is especially mentioned. If one wants to he happy within this material world, he may aspire to go to the different material planetary systems where there is a higher standard of sense gratification, but real mokṣa, or liberation, is performed without any such desire. This is explained in the Bhakti-rasāmṛta-sindhu by the term anyābhilāṣitā-śūnyam (CC Madhya 19.167), "without desire for material sense gratification." For persons who are still inclined to enjoy material life in different stages or on different planets, the stage of liberation in bhakti-yoga is not recommended.
Dhruva Mahārāja actually attained this stage of life by constantly discharging devotional service. He has already been described as a mahā-bhāgavata, for unless one becomes a mahā-bhāgavata, or a first-class pure devotee, these symptoms are not visible. Lord Caitanya exhibited all these symptoms. Ṭhākura Haridāsa also exhibited them, and there are many pure devotees who manifested such bodily symptoms. They are not to be imitated, but when one is actually advanced, these symptoms are exhibited. At that time it is to be understood that a devotee is materially free. Of course, from the beginning of devotional service the path of liberation immediately opens, just as the coconut taken from the tree immediately begins to dry; it simply takes some time for the shell and pulp to separate from one another.
"Let there be only ninety-nine sacrificial performances for Mahārāja Pṛthu," Lord Brahmā concluded. Lord Brahmā then turned towards Mahārāja Pṛthu and informed him that since he was thoroughly aware of the path of liberation, what was the use in performing more sacrifices?
Lord Brahmā came down to pacify King Pṛthu regarding his continual performance of one hundred sacrifices. King Pṛthu was determined to perform one hundred sacrifices, and King Indra took this very seriously because Indra himself was known as the performer of one hundred sacrifices. Just as it is the nature of all living entities within this material world to become envious of their competitors, King Indra, although King of heaven, was also envious of King Pṛthu and therefore wanted to stop him from performing one hundred sacrifices.
Mahārāja Pṛthu offered his welcome to the four Kumāras, addressing them as the best of the brāhmaṇas. He welcomed them, saying: From the beginning of your birth you strictly observed the vows of celibacy, and although you are experienced in the path of liberation, you are keeping yourselves just like small children.
The specific importance of the Kumāras is that they were brahmacārīs, living the life of celibacy from birth. They kept themselves as small children about four or five years old because by growing into youth one's senses sometimes become disturbed and celibacy becomes difficult. The Kumāras therefore purposefully remained children because in a child's life the senses are never disturbed by sex.
Mahārāja Pṛthu did not ask the Kumāras about their good fortune, for the Kumāras are always auspicious by dint of their life in celibacy. Since they are always engaged on the path of liberation, there was no question of ill fortune. In other words, brāhmaṇas and Vaiṣṇavas who are strictly following the path of spiritual advancement are always fortunate. The question was asked by Pṛthu Mahārāja for his own sake, since he was in the position of a gṛhastha and in charge of the royal authority. Kings are not only gṛhasthas, who are generally absorbed in sense gratification, but are sometimes employed to kill animals in hunting because they have to practice the killing art, otherwise it is very difficult for them to fight their enemies. Such things are not auspicious.
The four principles of life allow one to live according to religious principles, to earn money according to one's position in society, to allow the senses to enjoy the sense objects according to regulations, and to progress along the path of liberation from this material attachment. As long as the body is there, it is not possible to become completely free from all these material interests. It is not, however, recommended that one act only for sense gratification and earn money for that purpose only, sacrificing all religious principles. At the present moment, human civilization does not care for religious principles. It is, however, greatly interested in economic development without religious principles.
One who is spiritually advanced can thus understand the real difference between a dead body and a living body. In conclusion, one should not waste his time by so-called economic development and sense gratification, but should cultivate spiritual knowledge to understand the Supersoul and the individual soul and their relationship. In this way, by advancement of knowledge, one can achieve liberation and the ultimate goal of life. It is said that if one takes to the path of liberation, even rejecting his so-called duties in the material world, he is not a loser at all. But a person who does not take to the path of liberation yet carefully executes economic development and sense gratification loses everything.
In this material world, every human being has a short span of life, but those who are engaged in devotional service go back home, back to Godhead, for they are actually on the path of liberation. For such persons, there is nothing which is not available.
In Bhagavad-gītā (9.33) Lord Kṛṣṇa says: anityam asukhaṁ lokam imaṁ prāpya bhajasva mām. The Lord here declares that this material world is full of miseries (asukham) and at the same time is very flickering (anityam). Therefore one's only duty is to engage himself in devotional service. This is the best end to which human life can be put.
"When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again." Thus after exhausting the results of pious activities, one has to come again to the lower planetary systems and begin a new chapter of pious activities. It is therefore said in Śrīmad-Bhāgavatam (1.5.12), naiṣkarmyam apy acyuta-bhāva-varjitam: "The path of liberation is not at all secure unless one attains the devotional service of the Lord." Even if one is promoted to the impersonal brahmajyoti, he runs every chance of falling down into this material world. If it is possible to fall down from the brahmajyoti, which is beyond the higher planetary systems in this material world, then what can be said of the ordinary yogīs and karmīs who can only be elevated to the higher material planets? Thus the wives of the denizens of the higher planetary systems did not very much appreciate the results of karma, jñāna and yoga.
The word labdhvāpavargyam is significant in this verse, because according to Jīva Gosvāmī, āpavargyam, or the path of liberation, does not refer to merging into the impersonal Brahman but to sālokyādi-siddhi, which means attaining the very planet where the Supreme Personality of Godhead resides. There are five kinds of liberation, and one is called sāyujya-mukti, or merging into the existence of the Supreme, or the impersonal Brahman effulgence. However, since there is a chance of one's falling down again into the material sky from the Brahman effulgence, Śrīla Jīva Gosvāmī advises that in this human form of life one's only aim should be to go back home, back to Godhead. The words sa vañcitaḥ indicate that once a person has obtained the human form of life, he is actually cheated if he does not make preparations to go back home, back to Godhead.
The squares are surrounded with railings and are devoid of trees. The heart of the body can be compared to the assembly house, for the living entity is within the heart along with the Paramātmā, as stated in Bhagavad-gītā (15.15): sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca. The heart is the center of all remembrance, forgetfulness and deliberation. In the body the eyes, ears and nose are different places of attraction for sense enjoyment, and the streets for going hither and thither may be compared to different types of air blowing within the body. The yogic process for controlling the air within the body and the different nerves is called suṣumnā, the path of liberation. The body is also a resting place because when the living entity becomes fatigued he takes rest within the body. The palms and the soles of the feet are compared to flags and festoons.
The word vipralabdhaḥ is very significant in this verse. Vi means "specifically," and pralabdha means "obtained." Just to satisfy his desires, the King got the Queen, and thus he became cheated by material existence. Although he was not willing to do so, he remained a pet animal under the control of material intelligence. Just as a pet monkey dances according to the desires of its master, the King danced according to the desires of the Queen. In Śrīmad-Bhāgavatam (5.5.2) it is said, mahat-sevāṁ dvāram āhur vimukteḥ: if one associates with a saintly person, a devotee, one's path of liberation becomes clear. But if one associates with a woman or with a person who is too much addicted to a woman, his path of bondage becomes completely clear.
The two wheels of the chariot may be compared to the two moving facilities—namely sinful life and religious life. The chariot is decorated with three flags, which represent the three modes of material nature. The five kinds of obstacles, or uneven roads, represent the five kinds of air passing within the body. These are prāṇa, apāna, udāna, samāna and vyāna. The body itself is covered by seven coverings, namely skin, muscle, fat, blood, marrow, bone and semen. The living entity is covered by three subtle material elements and five gross material elements. These are actually obstacles placed before the living entity on the path of liberation from material bondage.
Human life is meant for self-realization. First of all one has to realize his own self, which is described in this verse as nijam. Then he has to understand or realize the Supersoul, or Paramātmā, the Supreme Personality of Godhead. However, when one becomes too much materially attached, he takes a woman to be everything. This is the basic principle of material attachment. In such a condition, one cannot realize his own self or the Supreme Personality of Godhead. In Śrīmad-Bhāgavatam (5.5.2) it is therefore said: mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. If one associates with mahātmās, or devotees, his path of liberation is opened. But if one becomes too much attached to women or to persons who are also attached to women—that is, attached to women directly or indirectly—he opens the tamo-dvāram, the door to the darkest region of hellish life.
"In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and to the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin." (SB 3.25.25) In the association of pure devotees, one becomes attached to hearing and chanting the glories of the Lord. In this way one can cultivate Kṛṣṇa consciousness, and as soon as this cultivation is advanced, one can become faithful to the Lord, devoted to the Lord and attached to the Lord, and thus one can very quickly attain full Kṛṣṇa consciousness. The secret of success in the cultivation of Kṛṣṇa consciousness is hearing from the right person. A Kṛṣṇa conscious person is never disturbed by the bodily necessities—namely eating, sleeping, mating and defending.
They abandon affection for all these material possessions and are always happy in possessing the shelter of the lotus feet of the Lord. The Supreme Personality of Godhead understands the position of His devotee. If a person derides a pure devotee, he is never recognized by the Supreme Personality of Godhead. In other words, the Supreme Lord never excuses one who offends a pure devotee. There are many examples of this in history. A great mystic yogi, Durvāsā Muni, offended the great devotee Ambarīṣa Mahārāja. The great sage Durvāsā was to be chastised by the Sudarśana cakra of the Lord. Even though the great mystic directly approached the Supreme Personality of Godhead, he was never excused. Those on the path of liberation should be very careful not to offend a pure devotee.
Śrī Vidura said: O great mystic, O greatest of all devotees, by your causeless mercy I have been shown the path of liberation from this world of darkness. By following this path, a person liberated from the material world can return home, back to Godhead.
This material world is called tamaḥ, dark, and the spiritual world is called light. The Vedas enjoin that everyone should try to get out of the darkness and go to the kingdom of light. Information of that kingdom of light can be attained through the mercy of a self-realized soul. One also has to get rid of all material desires. As soon as one frees himself from material desires and associates with a liberated person, the path back home, back to Godhead, is clear.
SB Canto 5
"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of illusion, engage themselves in My service with determination." On the other hand, as Prahlāda Mahārāja said:
- matir na kṛṣṇe parataḥ svato vā
- mitho 'bhipadyeta gṛha-vratānām
A person who is too attached to materialistic family life—home, family, wife, children and so on—cannot develop Kṛṣṇa consciousness.
These apparent contradictions are resolved in the life of a devotee by the grace of the Supreme Lord, and therefore a devotee is never bereft of his position on the path of liberation, which is described in this verse as śivatamāṁ padavīm.
One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord's existence or wants to associate with the Personality of Godhead, one should render service to the mahātmās. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahātmās are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahātmās.
The human body is like a junction. One may either take the path of liberation or the path leading to a hellish condition. How one can take these paths is described herein. On the path of liberation, one associates with mahātmās, and on the path of bondage one associates with those attached to sense gratification and women. There are two types of mahātmās—the impersonalist and the devotee. Although their ultimate goal is different, the process of emancipation is almost the same. Both want eternal happiness. One seeks happiness in impersonal Brahman, and the other seeks happiness in the association of the Supreme Personality of Godhead. As described in the first verse: brahma-saukhyam.
As Śrī Madhvācārya points out, the sum and substance of these four ślokas is that one should refrain from acting out of a desire for sense gratification and should instead always engage in the Lord's loving service. In other words, bhakti-yoga is the acknowledged path of liberation. Śrīla Madhvācārya quotes from the Adhyātma:
- ātmano 'vihitaṁ karma
- varjayitvānya-karmaṇaḥ
- kāmasya ca parityāgo
- nirīhety āhur uttamāḥ
One should perform activities only for the benefit of the soul; any other activity should be given up. When a person is situated in this way, he is said to be desireless. Actually a living entity cannot be totally desireless, but when he desires the benefit of the soul and nothing else, he is said to be desireless.
Saintly persons, who are friends to all living entities, have a peaceful consciousness. They have controlled their senses and minds, and they easily attain the path of liberation, the path back to Godhead. Being unfortunate and attached to the miserable material conditions, a materialistic person cannot associate with them.
The great saint Jaḍa Bharata described both the miserable condition and the means to get out. The only way out of it is association with devotees, and this association is very easy. Although unfortunate people also get this opportunity, due to their great misfortune they cannot take shelter of pure devotees, and consequently they continuously suffer. Nonetheless, this Kṛṣṇa consciousness movement insists that everyone take to this path by adopting the chanting of the Hare Kṛṣṇa mahā-mantra.
The Lord advises in Bhagavad-gītā: man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). The perfect yoga system consists of always thinking of Kṛṣṇa, always engaging in devotional service, always worshiping Kṛṣṇa and always offering obeisances unto Him. Unless we practice this yoga system, our illusory attachment for this bad body, which is full of stool and urine, is impossible to give up. The perfection of yoga consists of giving up attachment for this body and bodily relationships and transferring that attachment to Kṛṣṇa. We are very attached to material enjoyment, but when we transfer that same attachment to Kṛṣṇa, we traverse the path of liberation. One has to practice this yoga system and none other.
After many, many births, when the results of one's pious activities mature, one gets an opportunity to associate with pure devotees. Then one is able to cut the knot of bondage to ignorance, which bound him because of varied fruitive activities. As a result of associating with devotees, one gradually renders service to Lord Vāsudeva, who is transcendental, free from attachment to the material world, beyond the mind and words, and independent of everything else. That bhakti-yoga, devotional service to Lord Vāsudeva, is the real path of liberation.
In the beginning (the Second and Third Cantos of Śrīmad-Bhāgavatam) I have already described how one can progress on the path of liberation. In the Purāṇas the vast universal existence, which is like an egg divided into fourteen parts, is described. This vast form is considered the external body of the Lord, created by His energy and qualities. It is generally called the virāṭ-rūpa. If one reads the description of this external form of the Lord with great faith, or if one hears about it or explains it to others to propagate bhāgavata-dharma, or Kṛṣṇa consciousness, his faith and devotion in spiritual consciousness, Kṛṣṇa consciousness, will gradually increase. Although developing this consciousness is very difficult, by this process one can purify himself and gradually come to an awareness of the Supreme Absolute Truth.
The Kṛṣṇa consciousness movement is pushing forward the publication of Śrīmad-Bhāgavatam, as explained especially for the understanding of the modern civilized man, to awaken him to his original consciousness. Without this consciousness, one melts into complete darkness. Whether one goes to the upper planetary systems or the hellish planetary systems, he simply wastes his time. Therefore one should hear of the universal position of the virāṭ form of the Lord as described in Śrīmad-Bhāgavatam. That will help one save himself from material conditional life and gradually elevate him to the path of liberation so that he can go back home, back to Godhead.
One who is interested in liberation, who accepts the path of liberation and is not attracted to the path of conditional life, is called yati, or a devotee. Such a person should first control his mind by thinking of the virāṭ-rūpa, the gigantic universal form of the Lord, and then gradually think of the spiritual form of Kṛṣṇa [sac-cid-ānanda-vigraha [Bs. 5.1]] after hearing of both forms. Thus one's mind is fixed in samādhi. By devotional service one can then realize the spiritual form of the Lord, which is the destination of devotees. Thus his life becomes successful.
It is said, mahat-sevāṁ dvāram āhur vimukteḥ: (SB 5.5.2) if one wants to progress on the path of liberation, he should associate with mahātmās, or liberated devotees, because in such association there is a full chance for hearing, describing and chanting about the name, form, qualities and paraphernalia of the Supreme Personality of Godhead, all of which are described in Śrīmad-Bhāgavatam. On the path of bondage, one eternally undergoes the repetition of birth and death. One who desires liberation from such bondage should join the International Society for Krishna Consciousness and thus take advantage of the opportunity to hear Śrīmad-Bhāgavatam from devotees and also explain it to propagate Kṛṣṇa consciousness.
SB Canto 6
Mahārāja Parīkṣit said: O my lord, O Śukadeva Gosvāmī, you have already described (in the Second Canto) the path of liberation (nivṛtti-mārga). By following that path, one is certainly elevated gradually to the highest planetary system, Brahmaloka, from which one is promoted to the spiritual world along with Lord Brahmā. Thus one's repetition of birth and death in the material world ceases.
Since Mahārāja Parīkṣit was a Vaiṣṇava, when he heard the description, at the end of the Fifth Canto, of the different hellish conditions of life, he was very much concerned with how to liberate the conditioned souls from the clutches of māyā and take them back home, back to Godhead. Therefore he reminded his spiritual master, Śukadeva Gosvāmī, about the nivṛtti-mārga, or path of liberation, which he had described in the Second Canto. Mahārāja Parīkṣit, who at the time of death was fortunate to have met Śukadeva Gosvāmī, inquired from Śukadeva Gosvāmī about the path of liberation at that crucial time.
Parīkṣit Mahārāja was astonished that the living entities in the conditional stage do not accept the path of liberation, devotional service, instead of suffering in so many hellish conditions. This is the symptom of a Vaiṣṇava. Vāñchā-kalpa-tarubhyaś ca kṛpā-sindhubhya eva ca: a Vaiṣṇava is an ocean of mercy. Para-duḥkha-duḥkhī: he is unhappy because of the unhappiness of others. Therefore Parīkṣit Mahārāja, being compassionate toward the conditioned souls suffering in hellish life, suggested that Śukadeva Gosvāmī continue describing the path of liberation, which he had explained in the beginning of Śrīmad-Bhāgavatam. The word asaṁsṛti is very important in this connection. Saṁsṛti refers to continuing on the path of birth and death. Asaṁsṛti, on the contrary, refers to nivṛtti-mārga, or the path of liberation, by which one's birth and death cease and one gradually progresses to Brahmaloka, unless one is a pure devotee who does not care about going to the higher planetary systems, in which case one immediately returns home, back to Godhead, by executing devotional service (tyaktvā dehaṁ punar janma naiti (BG 4.9)). Parīkṣit Mahārāja, therefore, was very eager to hear from Śukadeva Gosvāmī about the path of liberation for the conditioned soul.
"According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kṛṣṇa. By the mercy of both Kṛṣṇa and the spiritual master, such a person receives the seed of the creeper of devotional service." All living entities are rotating throughout the universe, going sometimes up to the higher planetary systems and sometimes down to the lower planets. This is the material disease, which is known as pravṛtti-mārga. When one becomes intelligent he takes to nivṛtti-mārga, the path of liberation, and thus instead of rotating within this material world, he returns home, back to Godhead. This is necessary.
Since the old man was very attached to the child, he enjoyed the child's activities, and because the child's name was Nārāyaṇa, the old man always chanted the holy name of Nārāyaṇa. Although he was referring to the small child and not to the original Nārāyaṇa, the name of Nārāyaṇa is so powerful that even by chanting his son's name he was becoming purified (harer nāma harer nāma harer nāmaiva kevalam (CC Adi 17.21)). Śrīla Rūpa Gosvāmī has therefore declared that if one's mind is somehow or other attracted by the holy name of Kṛṣṇa (tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet (SB 7.1.32)), one is on the path of liberation. It is customary in Hindu society for parents to give their children names like Kṛṣṇadāsa, Govinda dāsa, Nārāyaṇa dāsa and Vṛndāvana dāsa. Thus they chant the names Kṛṣṇa, Govinda, Nārāyaṇa and Vṛndāvana and get the chance to be purified.
Unfortunately, because of Kali-yuga, foolish people do not surrender to the lotus feet of Kṛṣṇa. Even most people who claim to belong to the Vedic system of religion are actually opposed to the Vedic principles. Every day they manufacture a new type of dharma on the plea that whatever one manufactures is also a path of liberation. Atheistic men generally say, yata mata tata patha. According to this view, there are hundreds and thousands of different opinions in human society, and each opinion is a valid religious principle. This philosophy of rascals has killed the religious principles mentioned in the Vedas, and such philosophies will become increasingly influential as Kali-yuga progresses. In the last stage of Kali-yuga, Kalkideva, the fierce incarnation of Keśava, will descend to kill all the atheists and will save only the devotees of the Lord.
SB Canto 7
The word bhūtyai means "for increasing opulence," and the word śreyase refers to ultimately returning home, back to Godhead. In spiritual advancement, one's material position improves at the same time that the path of liberation becomes clear and one is freed from material bondage. If one is situated in an opulent position in spiritual advancement, his opulence never decreases. Therefore such a spiritual benediction is called bhūti or vibhūti. Kṛṣṇa confirms this in Bhagavad-gītā (10.41). Yad yad vibhūtimat sattvaṁ. .. mama tejo-'ṁśa-sambhavam: if a devotee advances in spiritual consciousness and thus becomes materially opulent also, his position is a special gift from the Lord.
In this verse the words prahrādaṁ grāhayām āsa are important. The words grāhayām āsa literally mean that they tried to induce Prahlāda Mahārāja to accept the paths of dharma, artha and kāma (religion, economic development and sense gratification). People are generally preoccupied with these three concerns, without interest in the path of liberation. Hiraṇyakaśipu, the father of Prahlāda Mahārāja, was simply interested in gold and sense enjoyment. The word hiraṇya means "gold," and kaśipu refers to soft cushions and bedding on which people enjoy sense gratification. The word prahlāda, however, refers to one who is always joyful in understanding Brahman (brahma-bhūtaḥ prasannātmā (BG 18.54)). Prahlāda means prasannātmā, always joyful.
The ten processes for liberation or improvement on the path of liberation are not meant for the devotees. Kevalayā bhaktyā: if one simply engages in devotional service to the Lord, all ten methods of liberation are automatically observed. Prahlāda Mahārāja's proposal is that such processes may be recommended for the ajitendriya, those who cannot conquer their senses. Devotees, however, have already conquered their senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: (CC Madhya 19.170) a devotee is already freed from material contamination.
Yudhiṣṭhira Mahārāja knew that Nārada Muni is the supreme spiritual master of human society who can teach the path of spiritual liberation leading to the understanding of the Supreme Personality of Godhead. Actually, it is for this purpose that Nārada Muni compiled his Bhakti-sūtra and gave directions in the Nārada-pañcarātra. To learn about religious principles and the perfection of life, one must take instruction from the disciplic succession of Nārada Muni. Our Kṛṣṇa consciousness movement is directly in the line of the Brahma-sampradāya. Nārada Muni received instructions from Lord Brahmā and in turn transmitted the instructions to Vyāsadeva. Vyāsadeva instructed his son Śukadeva Gosvāmī, who spoke Śrīmad-Bhāgavatam. The Kṛṣṇa consciousness movement is based on Śrīmad-Bhāgavatam and Bhagavad-gītā.
Our Kṛṣṇa consciousness movement is directly in the line of the Brahma-sampradāya. Nārada Muni received instructions from Lord Brahmā and in turn transmitted the instructions to Vyāsadeva. Vyāsadeva instructed his son Śukadeva Gosvāmī, who spoke Śrīmad-Bhāgavatam. The Kṛṣṇa consciousness movement is based on Śrīmad-Bhāgavatam and Bhagavad-gītā. Because Śrīmad-Bhāgavatam was spoken by Śukadeva Gosvāmī and Bhagavad-gītā was spoken by Kṛṣṇa, there is no difference between them. If we strictly follow the principle of disciplic succession, we are certainly on the right path of spiritual liberation, or eternal engagement in devotional service.
The best process for advancing in devotional service is to abide by the orders of the spiritual master, for only by his direction can one conquer the senses. Unless one is completely Kṛṣṇa conscious, there is a chance of falling down. Of course, in performing ritualistic ceremonies and other fruitive activities there are also many dangers at every moment. Fruitive activities have been divided into twelve portions. Because of performing fruitive activities, which are called the path of dharma, one has to accept the cycle of birth and death, but when one takes the path of mokṣa, or liberation, which is described in Bhagavad-gītā as arcanā-mārga, one can get relief from the cycle of birth and death. The Vedas describe these two paths as pitṛ-yāna and deva-yāna. Those who follow the paths of pitṛ-yāna and deva-yāna are never bewildered, even while in the material body.
SB Canto 8
The sun-god marks the path of liberation, which is called arcirādi-vartma. He is the chief source for understanding of the Vedas, he is the abode where the Absolute Truth can be worshiped, He is the gateway to liberation, and he is the source of eternal life as well as the cause of death. The sun-god is the eye of the Lord. May that Supreme Lord, who is supremely opulent, be pleased with us.
SB Canto 10.1 to 10.13
The instructions of Bhagavad-gītā and the descriptions of Śrīmad-Bhāgavatam are so pleasing that almost anyone suffering from the threefold miseries of material existence will desire to hear the glories of the Lord from these books and thus benefit on the path of liberation. Two classes of men, however, will never be interested in hearing the message of Bhagavad-gītā and Śrīmad-Bhāgavatam—those who are determined to commit suicide and those determined to kill cows and other animals for the satisfaction of their own tongues. Although such persons may make a show of hearing Śrīmad-Bhāgavatam at a Bhāgavata-saptāha, this is but another creation of the karmīs, who cannot derive any benefit from such a performance.
SB Cantos 10.14 to 12 (Translations Only)
Childish and foolish people are attached to materialistic, fruitive activities, although the actual goal of life is to become free from such activities. Therefore, the Vedic injunctions indirectly lead one to the path of ultimate liberation by first prescribing fruitive religious activities, just as a father promises his child candy so that the child will take his medicine
When the great Battle of Kurukṣetra had ended, King Yudhiṣṭhira was overwhelmed by the death of many beloved well-wishers, and thus, after listening to instructions about many religious principles, he finally inquired about the path of liberation.
Sri Caitanya-caritamrta
CC Adi-lila
The holy name and the Lord are identical. One who is completely free from the clutches of māyā can understand this fact. This knowledge, which is achieved by the mercy of the spiritual master, places one on the supreme transcendental platform. Śrī Caitanya Mahāprabhu presented Himself as a fool because prior to accepting the shelter of a spiritual master He could not understand that simply by chanting one can be relieved from all material conditions. But as soon as He became a faithful servant of His spiritual master and followed his instructions, He very easily saw the path of liberation. Śrī Caitanya Mahāprabhu's chanting of the Hare Kṛṣṇa mantra must be understood to be devoid of all offenses.
This is a test of advancement in devotional service. As stated in Śrīmad-Bhāgavatam (11.2.42), bhaktiḥ pareśānubhavo viraktir anyatra ca: in bhakti, a devotee's only attachment is Kṛṣṇa; he no longer wants to maintain his attachments to many other things. Although Māyāvādī philosophers are supposed to be very much advanced on the path of liberation, we see that after some time they descend to politics and philanthropic activities. Many big sannyāsīs who were supposedly liberated and very advanced have come down again to materialistic activities, although they left this world as mithyā (false). When a devotee develops in devotional service, however, he no longer has attachments to such philanthropic activities. He is simply inspired to serve the Lord, and he engages his entire life in such service. This is the difference between Vaiṣṇava and Māyāvādī philosophers.
CC Madhya-lila
This is a quotation from Śrīmad-Bhāgavatam (3.25.21). When the sages, headed by Śaunaka, inquired about Kapiladeva, the incarnation of Godhead, Sūta Gosvāmī, who was the topmost devotee of the Lord, quoted talks about self-realization between Vidura and Maitreya, a friend of Vyāsadeva's. During these talks the topic of Lord Kapila had come up, and at that time Maitreya had repeated Kapiladeva's discussions with His mother, wherein the Lord states that attachment to material things is the cause of conditioned life. When a person becomes attached to transcendental things, he is on the path of liberation.
"It is the verdict of all śāstras and great personalities that service to a pure devotee is the path of liberation. By contrast, association with materialistic people who are attached to material enjoyment and women is the path of darkness. Those who are actually devotees are broadminded, equal to everyone and very peaceful. They never become angry, and they are friendly to all living entities."
This verse is from Śrīmad-Bhāgavatam (5.5.2).
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
The hunter therefore replied: "My dear sir, from my very childhood I have been taught to kill animals in this way. Please tell me how I can get rid of all the offenses and sinful activities which I have accumulated. I am surrendering unto your feet. Please save me from all the reactions of my sinful activities which I have committed in the past, and please direct me to the proper path so that I can be free."
"If you actually want to follow my directions, I can tell you the real path by which you can be freed from sinful reactions."
"I shall follow whatever you say without hesitation," the hunter agreed.
Nārada then told him to first break his bow; only then would he disclose the path of liberation.
"You are asking me to break my bow," the hunter protested, "but if I break it, what will be the means of my livelihood?"
"Don't worry about your livelihood," Nārada said. "I shall send you sufficient grains in order to live.',
The hunter then broke his bow and fell down at the feet of Nārada. Nārada got him to stand up, and he instructed him: "Just go to your home and distribute whatever money and valuables you have to the devotees and the brāhmaṇas.
Nectar of Devotion
Let us offer our respectful obeisances to all the great devotees and ācāryas (holy teachers), who are compared to sharks in the great ocean of nectar and who do not care for the various rivers of liberation. Impersonalists are very fond of merging into the Supreme, like rivers that come down and merge into the ocean. The ocean can be compared to liberation, and the rivers to all the different paths of liberation. The impersonalists are dwelling in the river water, which eventually comes to mix with the ocean. They have no information, however, that within the ocean, as within the river, there are innumerable aquatic living entities. The sharks who dwell in the ocean do not care for the rivers which are gliding down into it.
Actually, we have to conquer birth, death, disease and old age, and because there is no possibility of overcoming all these miserable conditions, due to the illusion of māyā we are simply meeting with parābhava, or defeat. The next letter, pha, is taken from the word phena. Phena is the foam which is found on the mouth when one is very tired (as is commonly observed with horses). The letter ba comes from the word bandha, or bondage. Bha is taken from the word bhīti, or fearfulness. Ma is taken from the word mṛti, or death. So the word pavarga signifies our struggle for existence and our meeting with defeat, exhaustion, bondage, fearfulness and, at last, death. Apavarga means that which can nullify all of these material conditions. Kṛṣṇa is said to be the giver of apavarga, the path of liberation.
Nectar of Instruction
The material world is a place of confinement for the living entities who are by nature ānandamaya, pleasure-seeking. They actually want to be free from the confinement of this world of conditional happiness, but not knowing the process of liberation, they are bound to transmigrate from one species of life to another and from one planet to another. In this way the living entities are wandering throughout the material universe. When by good fortune one comes in contact with a pure devotee and hears from him patiently, one begins to follow the path of devotional service. Such an opportunity is offered to a person who is sincere. The International Society for Krishna Consciousness is giving such a chance to humanity at large. If by fortune one takes advantage of this opportunity to engage in devotional service, the path of liberation immediately opens.
Krsna, The Supreme Personality of Godhead
It is essential for persons who are actually liberated to hear about the pastimes of Kṛṣṇa. That is the supreme relishable subject matter for one in the liberated state. Also, if persons who are trying to be liberated hear such narrations as the Bhagavad-gītā and Śrīmad-Bhāgavatam, then their path of liberation becomes very clear. The Bhagavad-gītā is the preliminary study of Śrīmad-Bhāgavatam. By studying the Gītā, one becomes fully conscious of the position of Lord Kṛṣṇa; and when he is situated at the lotus feet of Kṛṣṇa, he understands the narrations of Kṛṣṇa as described in Śrīmad-Bhāgavatam. Lord Caitanya has therefore advised His followers that their business is to propagate kṛṣṇa-kathā.
Kṛṣṇa-kathā means narrations about Lord Kṛṣṇa. There are two kṛṣṇa-kathās: narrations spoken by Kṛṣṇa and narrations spoken about Kṛṣṇa. The Bhagavad-gītā is the narration or the philosophy on the science of God, spoken by Kṛṣṇa Himself. Śrīmad-Bhāgavatam is the narration about the activities and transcendental pastimes of Kṛṣṇa. Both are kṛṣṇa-kathā. It is the order of Lord Caitanya that kṛṣṇa-kathā should be spread all over the world, because if the conditioned souls, suffering under the pangs of material existence, take to kṛṣṇa-kathā, then their path of liberation will be open and clear. The purpose of presenting this book is primarily to induce people to understand Kṛṣṇa or kṛṣṇa-kathā, because thereby they can become freed from material bondage.
"Dear Lord, husband of the goddess of fortune, devotees who are dovetailed in Your service do not fall down from their high position like the impersonalists. Being protected by You, the devotees are able to traverse over the heads of many of Māyā’s commanders in chief, who can always put stumbling blocks on the path of liberation. Dear Lord, You appear in Your eternal transcendental form for the benefit of the living entities so that they can see You face to face and offer their worshipful sacrifices by ritualistic performance of the Vedas, mystic meditation and devotional service as recommended in the scriptures. Dear Lord, if You did not appear in Your eternal transcendental form, full of bliss and knowledge—a form which can eradicate all kinds of speculative ignorance about Your position—then all people would simply speculate about You according to their respective modes of material nature."
It is confirmed in the Caitanya-caritāmṛta that the living entities are wandering within the universe in various species of life but by the mercy of Kṛṣṇa and the spiritual master they can get the seed of devotional service, and thus their path of liberation can be cleared.
The Nāgapatnīs continued: "We therefore offer our respectful obeisances unto You, our dear Lord, because You are the Supreme Person, who are living as the Supersoul within every living entity; although You are transcendental to the cosmic manifestation, everything is resting in You. You are the personified indefatigable eternal time. The entire time force is existing in You, and You are therefore the seer and the embodiment of total time in the shape of past, present and future, month, day, hour, moment—everything."
All the queens in Dvārakā, more than sixteen thousand in number, engaged their feminine attractive features in the transcendental service of the Lord by smiling and serving, and the Lord was pleased to behave with them exactly like a perfect husband enjoying household life. One should know definitely that such pastimes cannot be performed by anyone but Lord Śrī Kṛṣṇa, who is the original cause of the creation, maintenance and dissolution of the whole cosmic manifestation. Anyone who attentively hears the narrations of the Lord's pastimes in Dvārakā or supports a preacher of the Kṛṣṇa consciousness movement will certainly find it very easy to traverse the path of liberation and taste the nectar of the lotus feet of Lord Kṛṣṇa. And thus he will be engaged in Lord Kṛṣṇa's devotional service.
The sages present then began to address Vasudeva in the presence of Lord Kṛṣṇa, Balarāma and many other kings, and, as requested by him, they gave their instructions: "To counteract the reactions of fruitive activities and the desires impelling one to fruitive activities, one must with faith and devotion execute the prescribed sacrifices meant for worshiping Lord Viṣṇu. Lord Viṣṇu is the beneficiary of the results of all sacrificial performances. Great personalities and sages who are able to see everything clearly through the eyes of the revealed scriptures and possess vision of the three phases of the time element, namely past, present and future, have unanimously recommended that to purify the dust of material contamination accumulated in the heart and to clear the path of liberation and thereby achieve transcendental bliss, one must please Lord Viṣṇu."
In the barbarian stage, or in the mode of ignorance, the senses are gratified in a very crude way, whereas in the mode of passion, or in civilized life, the senses are gratified in a polished manner. But when one is promoted to the mode of goodness, one can understand that the senses and the mind are engaged in material activities only due to being covered by perverted consciousness. When this perverted consciousness is gradually transformed into Kṛṣṇa consciousness, then the path of liberation is opened. So it is not that one is unable to approach the Absolute Truth by the senses and the mind. The conclusion is, rather, that the senses, mind and intelligence in the gross stage of contamination cannot appreciate the nature of the Absolute Truth, but when purified, the senses, mind and intelligence can understand what the Absolute Truth is. The purifying process is called devotional service, or Kṛṣṇa consciousness.
The purpose of studying the Upaniṣads is to understand the transcendental qualities of the Absolute Truth, as opposed to the material qualities of ignorance, passion and goodness. That is the way of Vedic understanding. Great sages like the four Kumāras, headed by Sanaka, followed these principles of Vedic knowledge and came gradually from impersonal understanding to the platform of personal worship of the Supreme Lord. It is therefore recommended that we must follow the great personalities. Śukadeva Gosvāmī is also one of the great personalities, and his answer to the inquiry of Mahārāja Parīkṣit is authorized. One who follows in the footsteps of such great personalities surely walks very easily on the path of liberation and ultimately goes back home, back to Godhead. That is the way of perfecting this human form of life.
Renunciation Through Wisdom
Lord Viṣṇu is the Supreme Personality of Godhead, the goal of everything. Performing all works for His satisfaction is the only way to open up the path of liberation from the cycle of fruitive action, or karma. It is recommended that all progressive and beneficial activities be executed for the pleasure of the Supreme Lord, Viṣṇu. Echoing the words of the scriptures, the learned sages proclaim "the attainment of Lord Viṣṇu's lotus feet is the same as becoming liberated." The final step in the karma-yoga process is to satisfy Lord Viṣṇu, at which point one's own desires are automatically fulfilled. While delineating this point, Lord Kṛṣṇa says that if work is not performed for His satisfaction, then all activities are tainted with sin and result in sinful reactions, which created havoc in society.
7) The conditioned jīva suffers from the material disease—the miseries of birth, death, old age and disease. When this suffering becomes unbearable, he looks for help. Those who are less intelligent embrace the path of impersonal liberation and undertake severe austerities to achieve their goal. More elevated than these salvationists are the devotees of the Lord, who realize that their eternal nature is to be His servants. They do not try to extinguish this nature but rather practice and preach the eternal process of devotion so they can enter the Lord's eternal spiritual abode. All living entities have a right to practice this eternal process of devotional service.
Sri Isopanisad
When altruistic activities are executed in the spirit of Śrī Īśopaniṣad, they become a form of karma-yoga. Such activities are recommended in the Bhagavad-gītā (18.5-9), for they guarantee their executor protection from the danger of sliding down into the evolutionary process of birth and death. Even though such God-centered activities may be half-finished, they are still good for the executor because they will guarantee him a human form in his next birth. In this way one can have another chance to improve his position on the path of liberation.
Lectures
Bhagavad-gita As It Is Lectures
So when we agree to serve, not to be served, that is liberated person. When we agree to serve only, not to be served. Not to accept service from others, but to serve others—that is real liberation. But here the material disease is that everyone is making plan "How others will serve me." This is called māyā. This is called māyā. Māyā means that artificially we want to be served. That is not possible. When we agree to serve... As Caitanya Mahāprabhu has given us the path of liberation, jīvera svarūpa hoy nitya-kṛṣṇa-dāsa, this is our position. We are eternal servant of Kṛṣṇa.
So when we engage ourself in the service of Kṛṣṇa... The whole Bhagavad-gītā is spoken on this basis. Arjuna was artificially declining to serve Kṛṣṇa. Kṛṣṇa wanted him to fight, and Arjuna was putting so many reasons, "How he could fight and kill the other side who are his kinsmen, who are nephews, who are brothers, grandfather?" This argument were being put.
So this is the simplest process of yajña, and that is introduced by Lord Caitanya. Not He has manufactured this process, but it is from authoritative scripture. And you can try it. You can try it. The result will be that gradually you will be on the way, on the path of liberation. Liberation means to get out of this material entanglement. Lord Caitanya Mahāprabhu said that by chanting this kṛṣṇa-saṅkīrtana, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, the first result will be that your heart will be cleared of all dust accumulated by years and years, life after life with this material association.
Because the living entity has come here in this material world to enjoy, so direction is there, "All right, you have come here to enjoy. So you enjoy materially under direction. Then gradually you become spiritual and then take liberation." That is the purpose. Karma-kāṇḍa, jñāna-kāṇḍa. Jñāna-kāṇḍa is the path of liberation. Then upāsanā-kāṇḍa.
So it is not that devotees are sentimental. It is not that. Bhaktyā śruta-gṛhītayā. Bhakti devotional service, after complete Vedic literature understanding... But bhakti is nice thing that if one takes to bhakti directly, he understands Vedic version automatically.
Unless you hear from realized soul, it is not possible. Simply by speculation it is useless waste of time. Teṣāṁ kleśala eva śiṣyate. After hearing for many, many years the Vedas from the non-realized soul, simply hearing from this hole of the ear and going out from the other hole—that kind of hearing will not help us.
Therefore Kṛṣṇa says that satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ (SB 3.25.25). Satāṁ prasaṅgāt. In the association of devotees, if you discuss about the message of Kṛṣṇa, then it becomes very relishable, pleasing to the ear and the heart. And if we bring them into practical use of life, taj-joṣaṇād āśu, very soon, apavarga-vartmani, on the path of liberation, śraddhā, faith, bhakti, devotion, rati, attachment, anukramiṣyati, comes one after another, one after another. So this is the process. So we shall discuss tomorrow again.
When, by hearing, hearing, you'll develop your Kṛṣṇa consciousness... Ādau śraddhā tataḥ sādhu-saṅga (CC Madhya 22.83). Hearing is possible by association with devotees, sādhu-saṅga. You cannot hear from the rascals. You have to hear from the superior person, one who is self-realized. Hearing. Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ (SB 3.25.25). Satāṁ prasaṅgāt. By association with superior devotees... (break)
...apavarga-vartmani, on the path of liberation, śraddhā bhaktir ratir anukramiṣyati. then śraddhā, bhaktiḥ, attachment, rati, anukrama, one right by another, one by after another. Yes. So this is the process. But the age is so, Kali-yuga is so fallen, that people have lost all interest to understand the problem of life, how to solve them, how to attain to the platform of knowledge. They are not interested. Thank you very much. Hare Kṛṣṇa.
And nivṛtti means I have passed my life in this way, but it is not actually my progress of life. I should stop this way of life. I should go to the spiritual realization. That is nivṛtti-mārga. There are two ways, pravṛtti and nivṛtti. Pravṛtti means we are going to the dark, darkest region. Adānta-gobhir viśatāṁ tamisram (SB 7.5.30). Because we cannot control our senses, adānta... Adānta means uncontrolled, and go, go means senses. Adānta-gobhir viśatāṁ tamisram. Just like we see varieties of life, so there is life also in the hell, tamisra. So either you go to the hellish condition of life or you go to the path of liberation, both ways are open to you. So if you go to the hellish condition of life, that is called pravṛtti-mārga, and if you go towards the path of liberation, that is nivṛtti-mārga.
Srimad-Bhagavatam Lectures
So religious persecution is always there. Even the father, what to speak of others? The father, Hiraṇyakaśipu, he chastised his son. So don't be afraid. Lord Caitanya Mahāprabhu wanted. Yāre dekha tāre kaha kṛṣṇa-upadeśa (CC Madhya 7.128), Caitanya Mahāprabhu said. This is the mission of Caitanya Mahāprabhu. Anyone you meet, any dumb rascal or gentleman, it doesn't matter, try to convince him about Kṛṣṇa and let him inquire about Kṛṣṇa. Then his life will be successful. Simply he begins to inquire, "What is Kṛṣṇa?" Then his, means, he'll, path of liberation becomes open immediately.
So Sūta Gosvāmī is describing the purpose of religiosity. Dharmasya hy āpavargyasya. Dharma, to accept a system of religion means to accept the path of liberation. Āpavargyasya. This apavarga is very significant word. Pavarga and apavarga. Pavarga means pa, pha, ba, bha, ma. In grammatical ways, ka, kha, ga, gha, ka-varga, ca-varga, ṭa-varga, ta-varga, and pa-varga. Five vargas. Vargīya varṇas. And there are antaḥ-stha varṇas. This is grammatical.
So dharmasya hy āpavargyasya. "A" means negation, negation of pavarga. Pa means pariśrama, labor. Here, in this material world, the sense gratificatory platform is not very easy. You have to work very hard. Karma. Even Arjuna was advised, śarīra-yātrāpi ca te na prasiddhyed akarmaṇaḥ: "My dear Arjuna, you are denying to fight, but you do not know that without fighting, you cannot live even. You cannot maintain your body."
The more you chant, more you hear, then the dirty things on the heart will be cleansed. And plus, if you engage yourself to carry out the orders, to satisfy a pure devotee... Syān mahat-sevayā viprāḥ, puṇya-tīrtha-niṣevaṇāt... Puṇya, pious. These are pious activities. Tīrtha, tīrtha, a saintly person is called tīrtha. And niṣevaṇāt. In other places also, the same thing is... Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. Mahat-sevām, serving the pure devotee, is the path of liberation. Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. And if we become too much sexually inclined, then it is the path of darkness. Two paths are there. Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. Not only to become personally very much sexually inclined, if you associate with a person who is sexually inclined, then you will fall down in the hell. Yoṣitāṁ saṅgi-saṅgam.
If one hears from real devotee, immediately he becomes pregnant. Vīryamāna. Just like if one boy is vīryamāna, as soon as he has sex, the girl must be pregnant. Similarly, those who are vīryamāna, really devotee, by hearing him, one becomes pregnant. Pregnant means he becomes interested in Kṛṣṇa consciousness. This is called satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ (SB 3.25.25). Hṛt. We like from the heart. We like from the ear. Very nice to hear. Hṛt-karṇa-rasāyanāḥ. Rasāyana means pleasing. As soon as one will hear from satām, then his ear and heart will be pleased: "Oh, it is very nice." Hṛt-karṇa-rasāyanāḥ kathāḥ. Taj-joṣaṇāt. And if he again cultivates, if he thinks over, taj-joṣaṇāt, āśu... Āśu means immediately. Apavarga-vartmani, on the path of liberation. Śraddhā bhaktir ratir anukramiṣyati. This is the process. Therefore, sat-saṅga is required.
Mundane manufactured sound has no potency, and as such, seemingly transcendental sound received from an unauthorized person also has no potency. One should be qualified enough to discern such transcendental potency, and either by discriminating or by fortunate chance, if one is able to receive the transcendental sound from a bona fide spiritual master, his path of liberation is guaranteed. The disciple, however, must be ready to execute the order of the bona fide spiritual master, as Lord Brahmā executed the instruction of his spiritual master, the Lord Himself. Following the order of the bona fide spiritual master is the only duty of the disciple, and this completely faithful execution of the order of the bona fide spiritual master is the secret of success.
And this subject matter, spiritual realization, means tapasya. Tapasya. But it has been made easy by Caitanya Mahāprabhu, very easy. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam (CC Antya 20.12). Little tapasya. Just spare little time and chant Hare Kṛṣṇa. This much tapasya, we are not ready. Etādṛśī tava kṛpā bhagavan mamāpi durdaivam īdṛśam ihājani nānurāgaḥ. Kṛṣṇa is more interested to get us in the apavarga-vartmani, in the path of liberation. And He has given very simple method: chant Hare Kṛṣṇa. Harer nāma harer nāma harer nāmaiva kevalam (CC Adi 17.21). Still... Nāmnām akāri bahudhā nija-sarva-śaktis tatrārpitā niyamitaḥ smaraṇe na kālaḥ. And to practice this chanting of Hare Kṛṣṇa, there is no hard and fast rule. Niyamitaḥ smaraṇe na kālaḥ. Any time suitable you can chant and you get perfection.
Those who are always engaged in bhajana—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—they are mahātmās. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manasaḥ (BG 9.13). This is bhajana—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma... There is mahātmā. So mahat-sevāṁ dvāram āhur vimukteḥ (SB 5.5.2). If you serve such mahātmā, just like Haridāsa Ṭhākura, who is always engaged in chanting Hare Kṛṣṇa Hare Kṛṣṇa, then your path of liberation is open. And tamo-dvāram āhur yoṣitāṁ saṅgi-saṅgam. And if you associate with the materialistic persons who are after sense gratification, then your tamo-dvāram... That is the way to the darkness. The life's business is not tamo-dvāram. Tamasi mā jyotir gama. Jyotir gama, go to the light. Don't remain in... This is Vedic instruction.
As soon as nature will call back, "Please give up this post. Now take the post of a dog,"... Karmaṇā daiva-netreṇa (SB 3.31.1). "You have acted... You were given the most, I mean to say, exalted form of life, human being... You did not act as human being, you acted as a dog. Now you take the body of a dog." This is karmaṇā daiva-netreṇa.
Therefore we must be very careful in this human form of life. Our aim should be how to become a devotee. So to become a devotee, Kṛṣṇa conscious, because that is the path of liberation...
- janma karma me divyaṁ
- yo jānāti tattvataḥ
- tyaktvā dehaṁ punar janma
- naiti mām eti...
- (BG 4.9)
If you want to stop punar janma... Great, great personalities in India, they used to go to the forest to stop this repetition of punar janma. Just like Viśvāmitra Muni. Viśvāmitra Muni, when he approached Mahārāja Daśaratha to take with him Rāmacandra and Lakṣmaṇa—They were boys—to kill the Tāḍakā Rākṣasī... There was some disturbance. So although Viśvāmitra Muni could kill, but no, that was not the brāhmaṇa's business.
So we are in this society, human society. Because we are spreading Kṛṣṇa consciousness, the krūraḥ, which is more dangerous than a snake, they are putting, putting so many impediments. But we have to tolerate. We have no other alternative. You see? Ajāta-śatravaḥ śāntāḥ. Be peaceful. What can be done? Depend on Kṛṣṇa. Sādhavaḥ. They are sādhu. They are sādhu. Sādhu-bhūṣaṇāḥ. These are the ornament of sādhu. What is that? Titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām (SB 3.25.21). Sādhuṣu kṛtaḥ. But you must know what is sādhu. First, sādhu is that he must be devotee. And if he's devotee, then all the symptoms are there. All the symptoms are there. These are the symptoms. Now, don't go to a sādhu... Śāstra says that this is the sādhu. Now, you find out a sādhu and associate with him. Then your path of liberation will be open.
So mahat-sevāṁ dvāram, if you associate with great souls... Our Kṛṣṇa consciousness movement is to produce some great souls. If people get opportunity to associate with great souls, then automatically his path of liberation will be open. Mahat-sevāṁ dvāram āhur vimukteḥ (SB 5.5.2). And tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. And if you associate with persons who are simply interested in sense gratification, then you must know that your door for going into the darkest region of ignorance is open. Two doors: one door to the path of liberation, and one door to the path of darkest region of ignorance. That means material existence. You know, in the material existence... Just like we are also living entities, and the cockroaches are also living entities. Do you know where they are living? Within the commode there are many germs, many worms, they are also living entities.
They may not change it. There is no need of making a very gorgeous ceremony of marriage. There is no need of making... That is, of course, social function. Actually, thing is that one boy should accept one girl as his permanent friend in life. And one girl should accept one boy as her permanent friend in her life. The girl should be agreed to serve the boy for her comforts, and the boy should agree to accept the girl to maintain her throughout life. That's all. Finished. Simply we must have that good will. Then this process of opening the path of liberation will be very, I mean to say, favorable. You can open your path of liberation even without marriage, remaining brahmacārī, but for girls brahmacārī system is not recommended. Therefore girls are advised to get a husband.
So Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). "After many, many births of this Brahman realization or Paramātmā realization, one may come to the platform of realizing the Supreme Personality of Godhead." Who is that Supreme Per...? Vāsudeva, the son of Vasudeva, Kṛṣṇa. Vāsudeva. Oṁ namo bhagavate vāsudevāya. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19). That is mahātmā. One who knows vāsudeva sarvam iti, that mahātmā is required. And if we can serve such mahātmā, then our path of liberation, mukti, will be open. That is stated here. mahat-sevāṁ dvāram āhur vimukteḥ (SB 5.5.2). And the other way. One path to mukti, another path is bondage. Two things are there: bondage and mukti. Andhā yathāndair upanīyamānās te'pīśa-tantryām uru-dāmni baddhāḥ. Baddhā means bound up.
This is the sādhu. Therefore Kṛṣṇa says in the Bhagavad-gītā: api cet sudurācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ (BG 9.30), he is sādhu. No more sādhu, this is sādhu. Therefore, here it is same thing, vimanyavaḥ suhṛdaḥ sādhavo ye. So we have to approach sādhu. We have to approach devotee. We have to approach praśāntā. And if we become fortunate to serve him, then the liberation, the path of liberation is open.
In the Caṇḍī, those who have read Caṇḍī, ya devī sarva-bhūtānāṁ nidrā-rūpena samāsthitaḥ. The material energy's business is to keep us in slumber without any pure knowledge. This is material energy. So if we keep ourself within the material energy, that will lead us more and more in the darkest region of hellish condition of life. Tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. Those who are too much materially affected, to associate with such person means you remain within the material energy. And if you associate with persons who are great souls, who have taken the shelter of spiritual energy, your path of liberation will be open. This is the purport. Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam mahāntas te sama-cittāḥ.
So any gṛhastha, whose only aim is how to keep friendship with Kṛṣṇa, he is also mahat, mahātmā. He also mahat, because the recommendation, mahat-sevāṁ dvāram āhur vimuktes (SB 5.5.2). One has to take shelter of a mahātmā, and serve him with surrender, then his path of liberation will be open. So, if somebody says—I think the other day somebody was questioning—that "If I cannot contact sannyāsī because I am gṛhastha, I am family man, so how my path of liberation will be open?" Yes, that is possible provided you find amongst your society a person like this, ye va mayīśe kṛta-sauhṛdārthā. If you can find out amongst your associate, a person who is only dedicated to Kṛṣṇa, you can associate with him. Then your path of liberation will be open.
"Mahārāja Parīkṣit said: O my lord, O Śukadeva Gosvāmī, you have already described in the Second Canto the path of liberation, nivṛtti-mārga. By following that path, one is certainly elevated gradually to the highest planetary system, Brahmaloka, from which one is promoted to the spiritual world along with Lord Brahmā. Thus one's repetition of birth and death in the material world ceases."
So pravṛtti-mārga, nivṛtti-mārga. Pravṛttir eṣāṁ bhūtānāṁ nivṛttes tu mahā-phalam. Pravṛtti means inclination. Here in the material world everyone is inclined to gratify the senses. This is material world. Everyone is trying. Āhāra-nidra-bhaya-maithunaṁ ca. The best type of āhāra-nidra. Even in the human form of life they are also trying for the same thing, as cats and dogs are trying.
Amongst all the senses, the tongue, taste, it is very strong. In your country especially, for the tongue so many advertisement: this wine, that wine, varieties of cigarettes, restaurants, roasted beef, so many things, just attracting the tongue, "Please come here. Please come here and be entangled." This advertisement. So one has to control the tongue. Tā'ra madhye jihwā ati, lobhamoy sudurmati. This is very secret science that you have to clear out your path of liberation by controlling the tongue. Then other things will be controlled, the straight line: tongue, then belly, then genital. Therefore in our society we have restricted the tongue: "Don't eat meat. Don't take intoxication." And then, the straight line: "No free use of the genital, illicit sex." These things are required if you want to be free from this material entanglement. This is called tapasya.
So therefore śāstra says, "Don't try for this destined gain or loss. You are working so hard to making some gain. Even if you do not work hard, you will get that gain. Don't try for it. Better utilize the time for chanting Hare Kṛṣṇa." That is the injunction of śāstra. Tasyaiva hetoḥ prayeteta kovido na labhyate yad bhramatām upary adhaḥ (1.5.18). The people do not understand. They think that these young men are being induced to escape. No, it is not escape. This is the only path of liberation, āpavargya. To make the pavargas, pa, pha, ba, ba is vyartha, and bha... Bha means bhaya, fearfulness. In spite of working so hard, everyone is afraid: "What will happen next? What will happen next?" Āhāra-nidrā-bhaya-maithuna. This is the nature. And then, after working so hard, bringing out foam in the mouth, disappointment, then fearfuless—at last die, mrtyu, ma. Pa pha ba bha ma, these five, pavarga.
Sri Caitanya-caritamrta Lectures
Kṛṣṇa consciousness begins from there. If by chance, in this way... Just like the football is being kicked. Some way or other, if he goes out of the line the kicking is stopped. Similarly, we also, if we get the shelter and association of a bona fide saintly person, then this business of being kicked by lust and anger is stopped by his instruction, by his advice. Santa chindanti asya mano-vyāsaṅgam ukti. The whole trouble is in the mind. Mind. Just like there is a knot. So knot is to be cut or it is to be opened. So this mental knot with this material attraction is cut by the instruction of saintly persons. The cutting weapon is instruction. Therefore one should take advantage of the instruction of saintly persons so that the knot of material attachment may be cut and the Kṛṣṇa consciousness may begin, so that his path of liberation is open.
Festival Lectures
In this country especially, in all other countries also, the younger generation are not very satisfied. In your country, they say that the frustrated community, the confused community, the hippies. But I have got all sympathy for these frustrated community, everywhere. They should be frustrated. In the Vedānta-sūtra it is said that athāto brahma jijñāsā. This human form of life should feel frustration. If he does not feel frustration, then it is animal life. The symptom of human life is that he should be very much pessimistic, not optimistic, of this material world. Then there is path of liberation. And if we think that we are very much happy here, that is called illusion, māyā. Nobody is actually happy here. But if anyone wrongly thinks that he is happy, that is called māyā, illusion.
So whose fault it is? This is called hasti-snāna. Hasti-snāna. The elephant takes bath very nicely, and as soon as comes on the bank of the river or the lake, he takes dust and throws it over body again. If we do that, then we shall remains always dirty. You go, take bath, cleanse, but don't take dirt again. That is not going on. They become immediately mukta, liberated, but they come, again becomes entangled. If it is a fact seeing Jagannātha is mukta, that's all... He becomes mukta. But if he again comes to māyā, then who can check him? Just like you are all on the path of liberation, but if you again come back to māyā, then where is your liberation? Why Jagannātha in the ratha here? If somebody comes here and sees his path for liberation is open... Now he should protect himself. Just like disease, fever is subsided. Now one should be careful not to relapse the fever.
Initiation Lectures
Similarly, try to drive away the darkness, and Kṛṣṇa you'll see. You'll see, "Oh, Kṛṣṇa is not dead. He's so nice." So this initiation means beginning of purificatory process of the senses, and that beginning with the tongue. Very simple method. We are not asking you to show some gymnastic feats, or... No. Simply try to control your tongue. It is in your hand. And what is the means of controlling? Just engage chanting Hare Kṛṣṇa and take Kṛṣṇa prasāda. Some others will supply you nice prasādam. You see? It is very easy. Don't take anything which is not Kṛṣṇa prasādam and don't talk anything which is not Kṛṣṇa. Then you become liberated. Your path of liberation is open. Two things: don't talk anything except Kṛṣṇa, don't eat anything except Kṛṣṇa prasādam. Is it very difficult? All right.
Conversations and Morning Walks
1976 Conversations and Morning Walks
Dhṛṣṭadyumna: "Those who are situated in the transcendental nature make progress on the path of liberation. For those who are acting in the modes of passion and ignorance, on the other hand, there is no possibility of liberation. Either they will have to remain in this material..."
Prabhupāda: They say "What we care for liberation? It is troublesome. You have to sacrifice so many things. We don't want liberation. That is nonsensical. You keep your liberation. We don't want." This is the problem. As you said, liberation means "Whatever I like I will do." But that is, actually, he cannot do that. But he's thinking that he's liberated. Can he do that, whatever he likes? But still he's... Therefore rascal. Dog's life. The dog is jumping, barking, that "I'm free now." But he forgets that as soon as the master will call and chain him, he'll do it. But he's thinking that "I'm liberated." This is the problem. What is his liberation? He does not know what is liberation.
Ātreya Ṛṣi: If the devotee's purified, he's convinced that if he becomes purified he will be free.
Prabhupāda: Yes. The whole devotional process is purificatory process. The more he is purified, he becomes high-class devotee. But the process is the path of liberation. Just like mango. The green mango, this green mango will be ripe mango. The same mango. You cannot say that the ripe mango is different from the green mango. It is a process. By the process the same green mango becomes yellow; then it is perfect.
1977 Conversations and Morning Walks
Prabhupāda: One who has understood Kṛṣṇa—"Vāsudeva is everything"—he is mahātmā. Sa mahātmā. So that is recommended. Mahat-sevāṁ dvāram āhur vimukteḥ (SB 5.5.2). If you get the chance of getting such mahātmā, then try to give him service. Become his servant. Then your path of liberation will be open. And tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. Those who are after sense gratification, if you associate with them, then you are going to the darkness. Two ways are open: āhur vimukteḥ and dvāram, tamo-dvāram. Now make your choice, "In which way we shall go, in this way or that way?" Everything is given, information, in the Bhagavad-gītā and all other śāstras. Bhagavad-gītā is the gist of all Vedas and Upaniṣads, Vedānta. Vedānta-kṛd vedānta-vit. Kṛṣṇa is vedānta-vit and vedānta-kṛt. Kṛṣṇa, in His incarnation as Vyāsadeva, He has compiled the Vedānta-sūtra.
Correspondence
1970 Correspondence
These karmis can smile very nicely when they take to Krsna consciousness—so our mission is to see everyone bright-faced. Lord Caitanya wanted to distribute this Holy Name in every city and town of the world; and in pursuance of His lotus feet we are trying to advance this Krsna consciousness chanting movement. Try to help us by your life, money, words, and intelligence. These four things are possessed by everyone, the degrees may be various, but Krsna is not concerned with the degrees, He wants to see the quality.
If you love Krsna and offer something in devotion, never mind it is a little water, a small fruit, a small flower, Krsna accepts that. If anything is accepted by Krsna that goes to our credit making our path of liberation open. So please try to help our movement to your best capacity, and it will be very good for you and the persons who hear you.
1974 Correspondence
Please accept my blessings. I thank you very much for your letter of April 7, 1974 with the astounding figures of book distribution in one day at the Chicago Airport.
You are one of the successful pillars of our Krsna Consciousness movement. The more we distribute books and literature the more we become understood by the people about our mission, and the more they understand our mission they become advanced on the path of liberation from all problems of life. My thanks to all of you.
| Page Title: | Path of liberation |
| Compiler: | Matea, Alakananda |
| Created: | 07 of Aug, 2010 |
| Totals by Section: | BG=9, SB=67, CC=4, OB=15, Lec=28, Con=3, Let=2 |
| No. of Quotes: | 128 |