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We should love God without any cause. Just like we go to temple, church, with a motive. We go there: "O God, give us our daily bread. I have come to You for my bread." That is not love of God. That is love of bread

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Expressions researched:
"O God, give us our daily bread. I have come to You for my bread" |"That is not love of God. That is love of bread" |"We should love God without any cause. Just like we go to temple, church, with a motive. We go there"

Lectures

General Lectures

Ahaitukī, without any cause. We should love God without any cause. Just like we go to temple, church, with a motive. We go there: "O God, give us our daily bread. I have come to You for my bread." That is not love of God. That is love of bread.

Lecture with Allen Ginsberg at Ohio State University -- Columbus, May 12, 1969:

The saṅkīrtana-yajña is so nice that at once you get transcendental ecstasy, and from spiritual consciousness, you try to join. Even a child desires like that. This is the effect of the saṅkīrtana-yajña. And Lord Caitanya, the inaugurator of this movement five hundred years ago, He says that if you chant this mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, then the first installment of your gain will be that all the dirty things in your heart will be cleansed. Ceto-darpaṇa-mārjanam (SB 11.5.32). And when we are in clean heart, then the next stage will be bhava-mahā-dāvāgni-nirvāpaṇam: "The problems of material existence will be solved." And when you are spiritually steady on the platform of saṅkīrtana-yajña, then your original consciousness, Kṛṣṇa consciousness, and its concomitant joyfulness begins.

This thing also is explained in the Bhagavad-gītā:

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
(BG 18.54)

It is said there that "When one comes on the platform of spiritual consciousness or Kṛṣṇa consciousness, at that time he becomes completely joyful." Brahma-bhūtaḥ prasannātmā. Prasanna means joyful; ātmā means soul. And the symptom is na śocati na kāṅkṣati. He does not lament, neither hanker. In the material existence we have got two diseases: hankering for things which we do not possess, and lamenting for things which we have lost. But actually we don't possess anything; everything belongs to God. That is the Vedic injunction. Īśāvāsyam idaṁ sarvam (ISO 1). Whatever we see, that is the property of the Supreme Lord. And this claiming that "This is my property. This is my body. This is my country. This is my home. This is my..., this is my...," this is called illusion. Actually we do not possess anything. So when you actually come on the spiritual consciousness, you understand that nothing belongs to you. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). Kāṅkṣati means hankering, and socati means lament.

Then the next stage is samaḥ sarveṣu bhūteṣu. Then you can see everything, or every living entity, on the equal status. People are trying to come to that platform of oneness, but that is only possible when you come to the spiritual platform, or Kṛṣṇa consciousness. In the material platform it is not possible. Practically we see the United Nations, they are trying to come to oneness of all nations, but they failed. Simply the flags are increasing. Instead of being united, we are increasing our flags. So if you want actually oneness, then you have (to) come to that platform of brahma-bhūtaḥ prasannātmā (BG 18.54) - prasannātmā, joyfulness. Everyone is hankering after joyfulness. How that joyfulness can be attained? That is explained in the Śrīmad-Bhāgavatam. The Śrīmad-Bhāgavatam says,

sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā suprasīdati
(SB 1.2.6)

Ātmā means soul, your self. We are, every one of us, hankering after that peace and tranquillity. How it is possible? Bhāgavata says, yayātmā suprasīdati. Suprasīdati means completely becomes satisfied. How it is possible? Now, sa vai puṁsāṁ paro dharmaḥ: "That is the first-class occupational duty by which you develop your love of God." That is first class. The test of religion... Every religion has got some conception of God. That's all right. But if by following the principles of that religion, if you see that you are developing your love for God, then that is first class. Otherwise, Bhāgavata says, it is simply wasting time laboring.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed ratiṁ yadi
śrama eva hi kevalam
(SB 1.2.8)

The Bhāgavata says that "You are very nice man. You are very honest to your occupational duty. That is all right. But if by discharging your occupational duty you do not develop your eagerness to understand what is God and what is love of God," then, Bhāgavata says, "it is simply laboring and wasting time." That is the test. And why we should try to increase our love of God? That is also explained: ahaituky apratihatā yayātmā suprasīdati. Ahaitukī, without any cause. We should love God without any cause. Just like we go to temple, church, with a motive. We go there: "O God, give us our daily bread. I have come to You for my bread." That is not love of God. That is love of bread. (applause)

So Caitanya Mahāprabhu has given nice sample of love. He is playing the part of Rādhārāṇī. Rādhārāṇī is the conjugal consort of Kṛṣṇa. Our Kṛṣṇa consciousness is not dry. You'll see the picture, Rādhā and Kṛṣṇa. Kṛṣṇa is a boy, sixteen years old, and Rādhārāṇī, a young girl, a little younger than Kṛṣṇa. They are enjoying, Rādhā-Kṛṣṇa. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt. There are different potencies of God. Parāsya śaktir vividhaiva śrūyate (CC Madhya 13.65, purport). In the Vedic literature you'll find, Vedas, "God has many energies." Parāsya śaktiḥ. Śakti means energy, power. Vividhaiva, multi, various. Parāsya śaktir vividhaiva śrūyate svabhāva... Parāsya śaktir vividhaiva, na tat-samaś cābhyadhikaś ca dṛśyate. This is the injunction of Vedas. "You cannot find anyone equal or greater than God. Nobody can be equal with God; nobody can be greater than God." Then he is not God. Na tat-samaś cābhyadhikaś ca. Sama means equal; adhika means greater. Na tat-samaś cābhyadhikaś ca dṛśyate. They have analyzed who is God. The great sages, the liberated sages, they are not fools, rascals, that they will accept anyone God. No. They will test. This is the test. If you find somebody, that he is neither lower than anyone, neither equal to anyone, then he is God. There are other, many definitions of God. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). Analytical study. Try to understand God. This is the business of human form of life, not that simply eating, sleeping and mating and defending. These are animal business. The animal knows how to eat, how to sleep, how to mate, and how to defend in its own way. So that is common formula for human being or animal. But there is one speciality in human society or human being—he can understand God, what is God. If I explain to a human being, however illiterate, uneducated, he may be, if he has simply these two ears, he will understand what is God. Therefore the Vedic information is called śruti. Just try to hear. You haven't got to be educated or literate. God has given you these two ears and you can learn. Simply you have to learn from the authorized sources. Then you will understand God. And when you understand God, then you develop love of God. And when you develop love of God without any motive and without any impediment, then you find, "Oh," svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42), "I have no more any demand. I am completely satisfied." Try to come to this platform, transcendental stage. You cannot be happy simply by material advancement. That is not possible.