Srimad Bhagavatam, Canto 3, Chapter 25, The Glories Of Devotional Service, Text 19

Srimad Bhagavatam, Canto 3, Chapter 25, The Glories Of Devotional Service, Text 19

THE FOLLOWING LECTURE ON SRIMAD-BHAGAVATAM, CANTO 3, CHAPTER 25, THE GLORIES OF DEVOTIONAL SERVICE, TEXT 19, WAS GIVEN BY HIS HOLINESS BHAKTI CARU SWAMI IN ISKCON UJJAIN, INDIA ON 12th OCTOBER 2010.

Om Namo Bhagavate Vasudevaya
Om Namo Bhagavate Vasudevaya
Om Namo Bhagavate Vasudevaya

Srimad Bhagavatam, third Canto, chapter twenty five ‘The Glories of
Devotional Service’, text nineteen.

na yujyamanaya bhaktya

bhagavaty akhilatmani

sadrso ‘sti sivah panthah

yoginam brahma-siddhaye

Synonyms:

na — not;yujyamanaya — being performed;bhaktya — devotional service;
bhagavati — towards the Supreme Personality of Godhead; akhila-atmani — the Supersoul; sadrsah— like; asti — there is; sivah — auspicious; panthah — path;
yoginam — of the yogis; brahma – siddhaye — for perfection in self-realization.

Translation:

Perfection in self-realization cannot be attained by any kind of yogi unless he engages in devotional service to the Supreme Personality of Godhead, for that is the only auspicious path.

Purport:

That knowledge and renunciation are never perfect unless joined by devotional service is explicitly explained here. Na yujyamanaya means “without being dovetailed.” When there is devotional service, then the question is where to offer that service. Devotional service is to be offered to the Supreme Personality of Godhead, who is the Supersoul of everything, for that is the only reliable path of self-realization, or Brahman realization. The word brahma -siddhaye means to understand oneself to be different from matter, to  understand oneself to be Brahman. The Vedic words are aham brahmasmi.  Brahma- siddhi means that one should know that he is not matter; he is pure soul. There are different kinds of yogis, but every yogi is supposed to engage in self-realization, or Brahman realization. It is clearly stated here that unless one is fully engaged in the devotional service of the Supreme Personality of Godhead one cannot have easy approach to the path of brahma-siddhi.

In the beginning of the Second Chapter of Srimad-Bhagavatam it is stated that when one engages himself in the devotional service of Vasudeva, spiritual knowledge and renunciation of the material world automatically become manifest. Thus a devotee does not have to try separately for renunciation or knowledge. Devotional service itself is so powerful that by one’s service attitude, everything is revealed. It is stated here, sivah panthah: this is the only auspicious path for self-realization. The path of devotional service is the most confidential means for attaining Brahman realization. That perfection in Brahman realization is attained through the auspicious path of devotional service indicates that the so-called Brahman realization, or realization of the brahma-jyotir effulgence, is not brahma-siddhi. Beyond that brahma-jyotir there is the Supreme Personality of Godhead. In the Upanisads a devotee prays to the Lord to kindly put aside the effulgence, brahma-jyotir, so that the devotee may see within the brahma-jyotir the actual, eternal form of the Lord. Unless one attains realization of the transcendental form of the Lord, there is no question of bhakti. Bhakti necessitates the existence of the recipient of devotional service and the devotee who renders devotional service.

Brahma-siddhi through devotional service is realization of the Supreme Personality of Godhead. The understanding of the effulgent rays of the body of the Supreme Godhead is not the perfect stage of brahma-siddhi, or Brahman realization. Nor is the realization of the Paramatma feature of the Supreme Person perfect, for Bhagavan, the Supreme Personality of Godhead, is akhilatma – He is the Supersoul. One who realizes the Supreme Personality realizes the
other features, namely the Paramatma feature and the Brahman feature, and that total realization is brahma-siddhi.

[End of Purport]

na yujyamanaya bhaktya

bhagavaty akhilatmani

sadrso ‘sti sivah panthah

yoginam brahma-siddhaye

Perfection in self-realization cannot be attained by any kind of yogi unless he engages in devotional service to the Supreme Personality of Godhead for that is the only auspicious path.

This chapter deals with the glories of devotional service as it has been
presented by Kapiladeva to His mother. Step by step He is taking us to the
highest platform of devotional service. The scientific understanding is a
gradual revelation of facts. Like, we learn step by step, everything we learn step by step. Like we learn the English language, how did we learn? We first learned the alphabet and then we go higher into that aspect of knowledge. First we learned the alphabet then we learned the words. “B” Bat, “C” Cat. Then we learned grammar then we learned how to construct the sentences and in this way our knowledge developed. And here also we are seeing how systematically Kapiladeva is presenting the process of devotional service.

It all started with His mother asking a simple question: “How to become free from the bondage of the material nature?” And gradually Kapiladeva revealed that how a living entity becomes entangled in the material nature, or how a living entity exists in two stages. One is in a bound stage, or conditioned stage, and the other is liberated stage. So the bound stage is how is one bound in this material nature? To bind what do you need? You need a rope. And everyone is bound in this material nature with three ropes: a golden rope, a silver rope and an iron rope. Those three different types of ropes are known as gunas. Actually in Sanskrit the word guna has two connotations. One meaning of the guna is ‘quality’ and the other meaning of the word guna is ‘rope’, rassi. So in this way the living entities are tied down to the material nature with the ropes of the modes of goodness, passion and ignorance. Whether it is goodness or whether it is passion, whether it is ignorance, it is a rope. It’s the cause of our bondage. So this is what the material nature is like.

So Kapiladeva explains that there are two stages: one is an imprisoned stage and the other is a liberated or free stage. When one is affected by the three modes of material nature he is bound or he is conditioned and when he is not bound, when he is free from the influence of the modes of material nature then he is in a liberated stage. Liberated means at that time nothing is affecting him. Nothing is obstructing his freedom. He is free to do anything he wants. Liberated stage actually means he is free to do anything he wants and conditioned stage is that his activities are restricted. He can do only certain things in a certain way. And what is the way? The way is very simple. As you act you will get the result. You act in a certain way, you are producing the result and then you are subjected to suffer or enjoy the results. So this suffering and enjoyment of your previous action is the bondage. We are tied down to the material nature. As we are acting, accordingly we are getting the results of our actions.

Why is it so? Because to be in the material nature means to act for our own
sake. We are acting for our own sake, for our own pleasure. That means we are acting to enjoy or suffer the results. When I act for myself that is the conditioning of the material nature. When I act for myself then I am responsible to the reaction of those actions. But the free state means when
you are acting on behalf of Krishna. When you act on behalf of Krishna or for the sake of Krishna, for the pleasure of Krishna then we are free to do whatever we want. Then there is no restriction. Nothing is actually stopping us from our actions. So that is the meaning of being free or liberated. Why? Because we are not doing anything for ourselves. At that stage a devotee simply does everything for the sake of Krishna’s pleasure.  And because Krishna is the Supreme Proprietor everything can be done for Krishna’s pleasure. That is the freedom that one experiences in the spiritual sky.

What actually happens when one becomes liberated? Then the soul can see
himself to be transcendental to the material existence. That self is self- effulgent and never separated from the Supreme Personality of Godhead although he is minute in size. That is the liberated stage. He is with the Lord. He is with the Lord, experiencing all the wonderful spiritual experiences with the Lord, acquiring the qualities of the Lord but he is doing it in a minute way. It’s minute. And at that time he becomes situated in knowledge and renunciation. Knowledge means knowledge about the Supreme Personality of Godhead and his spiritual reality, and he is detached from material nature. That is the meaning of jnana and vairagya: awareness of the Supreme Lord and detachment from material nature.

In today’s verse it has been pointed out that that stage of liberation can
be achieved. The self realization can be achieved only through devotional
service, not through any other process. All the other processes of yoga, other processes are trying to link one with the Lord, like karma yoga, jnana yoga, dhyana yoga, astanga yoga, raja yoga. There are so many different types of yogas but without bhakti they are not yogas. That’s the main point. Karma, when karma becomes karma yoga? Is any karma, karma yoga?

So many people are working so hard from the morning till the night but are
those people karma yogis? Will anybody situated in proper knowledge call them karma yogis? No. Everyone is working so hard actually from the morning till the night. You go and you’ll see the houses are empty. Everyone is working. Husband is working, wife is working and the children are working.  Everyone is working. So they are working, they are doing karma, but are they karma yogis? Why not? What makes karma, or action, karma yoga?  [audience member: when he gives all the results to Krishna] Yeah, when the karma is performed but the result is offered to Krishna that is called karma yoga. So when Krishna is the object of karma then it is karma yoga which means karma plus bhakti equals karma yoga. Karma plus bhakti is karma yoga. Similarly, jnana, there are so many institutions of acquiring knowledge, do you call them jnana yogis? The universities, so many students, they are studying, working so hard. In the colleges there are so many students. In the schools there are so many students. They all are endeavoring to acquire jnana, knowledge, but can we call them jnana yogis? Why not? Because the bhakti part is missing. When jnana is blended with bhakti then it is jnana yoga. Nowadays meditation has become so popular,
especially in the West but do we call them dhyana yogis? No, why not? Because that dhyana is not mixed with bhakti. So that is the point that He is making here, bhaktya. Na yujyamanaya bhaktya. If it is not performed with devotional service the perfection of self realization cannot be attained. Na yujyamanaya bhaktya. Na yujyamanaya, cannot be attained without bhakti.

So there are different types of processes, different types of practices and
they must be executed for the pleasure of Krishna or for the sake of serving Krishna or in order to abide by Krishna’s instructions. That is actually the service to Krishna. On the other hand we see that how any action, anything that we do can become devotional service. For example, Arjuna is fighting a battle. It’s a very ghastly battle, a very difficult battle. Like, he had to kill his grandfather who loved him so dearly and whom he loved so dearly. Can you even think of somebody whom you love to even slap him? Can you think of doing that? Somebody who you love, to beat him? But here not to slap not just a hit but to kill! That was what Arjuna had to do and he had to eventually do that. He had to kill Bhishma! But it is devotional service. Why? Because it is for Krishna’s pleasure. Krishna’s pleasure means Krishna wanted him to fight. Arjuna was not fighting for his sake. Arjuna was fighting for Krishna’s sake. Arjuna told at the beginning of Bhagavad Gita, we have seen, before the war actually began, Arjuna didn’t want to fight. He dropped the bow and arrow and he said, “Na yotsya iti Govindam”, that, “Govinda, I am not going to fight. I am not going to fight this battle.” [Bg 2.9] So that was Arjuna’s situation, but then what
do we find? This is the beginning of Bhagavad Gita. Arjuna dropped the bow
and arrow. And what is the end? At the end of Bhagavad Gita what do we see?
Arjuna is admitting, nasto mohah smritir labdha tvat prasadan mayacyuta, that, “By Your mercy, by Your prasada, Krishna Acyuta, my moha has been removed. Smritir labdha, I have regained my memory. That means now I know what I need to do. And sthito’smi gata sandeha, all my doubts are now dispelled. Karisye vacanam tava, I will do whatever You ask me to do.” [Bg 18.73] So this is devotional service, karisye vacanam tava.

Krishna has given so many instructions in Bhagavad Gita, to act according to those instructions is devotional service. We can see, what is the goal of human life? What should be done in the human form of life?

annad bhavanti bhutani

parjanyad anna-sambhavah

yajnad bhavati parjanyo

yajnah karma-samudbhavah

[Bg 3.14]

So very systematically Krishna is explaining. In order to survive you need
food and how is the food is generated? How is the food is produced? It’s
because of the rain. Why is the rain produced? It’s because of yajna, and
therefore everyone must perform yajna. This is one of the initial instructions and then we find in the tenth chapter of Bhagavad Gita, Krishna is telling, “Of all the yajna’s I am japa, japa-yajno’smi, of all the yajna’s I am chanting the Holy Name.” [Bg 10.25] So what you have been asked to do? To perform the sacrifice, the best kind of sacrifice, japa-yajno’smi. Then Krishna is saying. “Man mana bhava, with your mind you think of Me.” Krishna is giving so many different instructions. Man-mana bhava mad-bhakto mad-yaji mam namaskuru. [Bg 18.65] That is Krishna’s simple instruction. And how to please Krishna?

yat karosi yad asnasi
yaj juhosi dadasi yat
yat tapasyasi kaunteya
tat kurusva mad-arpanam

[Bg 9.27]

See how systematically Krishna is giving the instruction: “Whatever you do,
even whatever you eat, whatever you offer in sacrifice, whatever you give in charity, do it for Me. Tat kurusva mad-arpanam. Offer them to Me. Do it for My sake, or do it as an offering to Me. You have to act, act on My behalf. Act for My sake. You have to eat, okay, first offer the food to Me.” And then Krishna’s demands are not much. Krishna is making such simple conditions. “Patram pushpam phalam toyam yo me bhaktya prayacchati. [Bg 9.26] Well, you’re a poor man or you are a miser, you don’t want to spend money for My sake, okay, fine, offer Me some fruits, some leaves.” But make sure that leave is Tulasi leave. But if you don’t have anything then you can also offer some leave to Krishna. Krishna will take it. Some leave, patram. Pushpam, some flowers. Phalam, some fruits. Toyam, some water. Even some water! If you don’t have anything to offer just offer some water to Krishna, but how to offer? “Bhakty-upahrtam asnami, I will accept it. Offer it with bhakti, I’ll accept it.” And then finally Krishna is giving the final instruction, the most important of all the instructions:
“Sarva-dharman parityaja mam ekam saranam vraja. [Bg 18.65] You are a very
good person, you are very nicely situated in the path of dharma but don’t
worry give up all those dharma. You are a very good Hindu you don’t have to
become a Hindu just surrender unto Me. You are a very good Muslim, you don’t have to be a Muslim, and you surrender unto Me. You are a Christian, you are a Jew, or you are a very good social worker, you are a very big politician, you are a very good big businessman, sarva-dharman, all the dharmas that you have, sarva-dharman parityaja. You are a very good lawyer. Sarva-dharman parityaja mam ekam saranam vraja. Just surrender unto Me.” So that is the final word. Surrender unto Me.

And this surrender is actually bhakti. Without surrender there cannot be bhakti. Surrender, surrender to Krishna, but surrender unto Krishna is
difficult. Therefore, surrender through Krishna’s devotees. Krishna has
made this process Himself. Kaunteya pratijanihi na me bhaktah pranasyati.
[Bg 9.31] Krishna is giving the assurance, not directly but through His devotee so that people can understand that it is through the devotee that he’ll have to approach Him. “Those who think that they are My devotees, they are not My devotees. Those who are My devotees’ devotees they are My actual devotees.” Now why is that? Why is that? Because that is the way that Krishna has designed it. Spiritual sky is far, far away. We can’t approach the spiritual sky ourselves, therefore Krishna’s agent is here. Make your approach through him. Krishna’s agents are here, make your approach through them.

Prabhupada gave so many beautiful examples in that respect. One very
beautiful example in that respect is a letterbox. You wrote a letter meant
to go to America. The letter is meant to be delivered in America but in the
street corner there is a red, little box. You put the letter in there, in that letterbox, and in course of time the letter will reach America. One may say, “Well, this is just a static box here. How is it going to be delivered? Had it been at least a motor car [laughs] I could have dropped a letter there, I could have rested in peace that maybe that car would take the letter to America. But in just one little red box standing never moving from there how is my letter going to be delivered to America?” But the system is there. Nowadays, I don’t.do they have letterboxes anymore? I don’t see them. [laughs] I remember when we were young, in every street corner, there used to be in our street I remember there used to be two letter boxes. One in the middle and one at the end and the other one and there used to be a time written on a white piece of paper: three thirty. So that means at three thirty the letters would be cleared. The postman would come and he would open the box and take all the letters and then what would he do? He would deposit it to the post office and in the post office they would sort it out. Like some letters are for Delhi, some letters are for India and some letters are for abroad. So they’ll go into two different departments. And those who are meant for foreign countries they will be sorted out. Some are for Europe, some are for America, some are for
Australia and so forth. So just as the postal system has this arrangement
Krishna also has His arrangement! And that arrangement is the disciplic
succession. That is the authoritative criteria, disciplic succession.

There are four channels: Brahma’s channel, Lakshmi’s channel, Lord Shiva’s
channel and four Kumaras’ channel. Brahma, Sri, Rudra and Kumara sampradaya. These are the four sampradayas, and there is a link and through that link, through the link of the disciplic succession, yes, the appeal or the letter will reach Krishna. Your message will reach Krishna. You are surrendering to the representative of Krishna through the disciplic succession. And what is actually happening when you surrender to the disciplic succession? You are getting the teachings of the disciplic succession. That is how you are getting to know Krishna. That is the meaning of the disciplic succession, unbroken chain of information, that information is there. From the beginning of creation Krishna gave this knowledge to Lakshmi. Krishna gave this knowledge to Brahma. Sankarshana gave the knowledge to the Kumaras and also Sankarshana gave the knowledge to Lord Shiva. So this is how the disciplic successions have been
established, through Krishna, through Narayana, through Sankarshana and this knowledge is being transmitted throughout the world even today.  Although time has passed, so many years, so many millions, so many billions, so many zillions of years have gone by but the knowledge is still effective.

In some cases the knowledge has become even more magnified. Just as in the
case of Brahma-Madhva-Gaudiya sampradaya. Caitanya Mahaprabhu came and gave
something which was not given before. So the distance is not making the
knowledge obscure, but the distance is making the knowledge enhanced. And in this respect one very beautiful example is the telescope. With your naked eyes you cannot see the distant luminaries, the stars and planets.  They are far, far away, many stars and planets. How do you see them? Through the telescope. What is there in the telescope? Lenses. What are the lenses doing? They’re enhancing, they’re magnifying the object. And the more the lenses, more powerful the telescope is. Normally if something is between my eye and the object it will obscure my vision. But what are the lenses in the telescope doing? They are enhancing my vision. And that is the meaning of the disciplic succession: being the transparent via media.  They are not only transparent, they are enhancing.

So, such a wonderful process, but it must be practiced in a proper way, and
what is the secret? The secret is bhakti: devotional service. Without bhakti it won’t work. And what the disciplic successions are reminding us? Become a devotee of Krishna. Become a bhakta. Become a devotee of Krishna then everything will become clear. Now, this bhakti aspect we can think of in two ways. One is that bhakti is the license to be in somebody’s house.  There is a very rich man and if you want to stay in his house, in his big palace what do you have to do? You have to either become his friend or you have to be submissive to him or you have to serve him. If you become his servant then the rich man will be very happy with you and ask you, “Come and stay with me.” If you can please the person by your service then that very rich man will allow you to stay in his house. And in his house, when you are in his house, you can actually enjoy the way he is enjoying. You can live in his palace. You can eat the delicious food that he is eating.  The only consideration is that you have to become submissive to him. You have to serve him. So this is the criteria. And although it may begin with service but the relationship may develop. You may get promoted. Say if the rich man doesn’t have any heir, any successor and he likes you, you have been so good to him that he says, “Look, you become my son. I will accept you as my adopted son. I will adopt you as my son.” And now by being adopted as the rich man’s son you inherit his property. Although your
consideration was that how can I live in the rich man’s house, and now the
rich man is giving you all his wealth, all his property. Or that rich man can say that, “Look, I am so lonely. I need some friends, so you become my friend.” So in this way the rich man can award you all kinds of wonderful situations which will enable you to stay with him in a most wonderful way.

So bhakti actually means that: to develop a favorable relationship with Krishna. He is not only the richest man but He is the richest of all people. He is not only a king, but He is the King of kings. So that is the main consideration for being allowed to stay in a certain favorable situation. You have to be submissive to the owner of that property. Now here, who are we talking about? We are talking about Krishna, the Supreme Personality of Godhead.

Another way to look at bhakti is, like you want to go to some country. Now,
you may have your own jet to fly, or you may have your own ship, or you can
even row a boat and go there. Will you be able to stay there? Why not?
Because you don’t have a visa. Without a visa you won’t be allowed to enter
into that country. What is the visa? Visa is the approval by that nation,
by that country that would allow you to stay there. So all different
processes are there, maybe the process that would take us to the spiritual
sky but bhakti is the visa. Unless you have the visa given by the authority
of that country, you won’t be allowed to enter into that country. So that’s
why, always it has been pointed out, bhaktya tv ananyaya sakyah [Bg 11.54],
bhaktya mam abhijanati [Bg 18.55], bhakto ‘si me sakha ceti rahasyam hy etad uttamam [Bg 4.3] and here also the same word bhaktya.

na yujyamanaya bhaktya

bhagavaty akhilatmani

sadrso ‘sti sivah panthah

yoginam brahma-siddhaye

Therefore those who are properly situated in knowledge will adopt this process of bhakti in order to develop one’s loving relationship with Krishna and in order to be able to reside with Krishna in the spiritual sky, in order to be favorably disposed to Krishna.

Thank you very much. Hare Krishna! Gaura Premanande Hari Haribol!

Does anybody, yes?

Devotee: Guru Maharaja, you mentioned that there are four different channels of disciplic succession. Prabhupada belongs to which of these channels? [inaudible] Where are the other three channels?

HHBCS: Yeah, very good. You see, Prabhupada’s line is Brahma’s sampradaya, the knowledge that was given to Brahma at the beginning of creation by Krishna. And in this line Madhvacarya came. You see, due to the influence of Kali this sampradaya has become contaminated. The knowledge became lost.  So Madhvacarya revived that sampradaya. Just as Krishna through Arjuna revived the knowledge of Bhagavad Gita. And then about five hundred years ago, Sri Caitanya Mahaprabhu came and accepted the same sampradaya.  Therefore this sampradaya is known as Brahma-Madhva-Gaudiya sampradaya. The  other sampradayas are, like Lakshmi sampradaya is Sri sampradaya, which is very prominent in South India. South India, Sri Rangam. That is the main centre of Sri sampradaya. Then Rudra sampradaya is Nimbarkacarya. Just as Madhavacarya revived the Brahma sampradaya, Nimarkacarya revived the Kumara sampradaya. And then there is Rudra sampradaya, the sampradaya of Lord Shiva. This sampradaya was revived by Vishnu Swami. So this is how the four sampradayas are prevalent.

Devotee: Where are these sampradayas?

HHBCS: They are everywhere, but the general seat for that, I mean Nimbarka
sampradaya is there quite prominent in Vrindavana. And Vishnu Swami, you know, I don’t know really. They are there in holy places. They have their seats but these two sampradayas, Madhva sampradaya and Sri sampradaya, they are predominantly in South India. They are very prominent in South India but they are in other places also. Like, Sri sampradaya have their temple in Vrindavana also, just a replica of Sri Rangam temple, next to Gopinatha Bazaar. So they are everywhere. When you go to Jagannatha Puri you will find they have their sampradayas.

Devotee: So in their philosophy there is also Krishna consciousness?

HHBCS:  They’re bhakti, all four sampradayas are bhakti, but they may not be directly worshipping Krishna. Like Sri sampradaya is worshipping Narayana. Mahaprabhu used to joke with Venkata Bhatta when Mahaprabhu was in South India, like, “Your Lakshmi, she is the pati-vratta-siromani, but why she is running after Krishna?” [laughs] So, in this way, you know, he was pointing out the prominence of Krishna above Narayana. Venkatta Bhatta’s son is Gopal Bhatta Goswami, who became one of the Goswamis of Vrindavana.

This is the uniqueness of Caitanya Mahaprabhu’s gift. The destination of the other four sampradayas is Vaikuntha. They don’t have access to Vrindavana. It is only through Caitanya Mahaprabhu that when one can enter into Vrindavana. And Caitanya Mahaprabhu also accepted two aspects of these four sampradayas into His teachings. His presentation accepted two aspects of each sampradaya. Like from Ramanuja sampradaya He took the Deity worship and service. In this way, I don’t remember, from different sampradayas He has taken.

Yes, Yamunapriya?

Devotee: Guru Maharaja, I have a question on one line which you have read. In the translation there was a line that we shouldn’t [unclear] unless one attains realization of the transcendental form of the Lord, there is no question of faith. Is that referring to raganuga bhakti?

HHBCS: This particular verse?

Devotee: Yes, Guru Maharaja.

HHBCS: I’ll just read: Perfection in self-realization cannot be attained by
any kind of yogi unless he engages in devotional service to the Supreme
Personality of Godhead, for that is the only auspicious path.

Devotee: I am sorry, Guru Maharaja, it was in the purport actually.

HHBCS: Oh, in the purport, yeah.

Devotee: It is said that unless one attains realization of the transcendental form of the Lord there is no question of bhakti.

HHBCS: Yeah, right.

Devotee: That is raganuga bhakti?

HHBCS: No to do bhakti you have to accept the form of the Lord. Unless you
accept Him as a person, where is the question of bhakti?

Devotee: I was thinking about, because it is said that unless one attains
realization of the transcendental form, so what does that mean?

HHBCS: That accepting that the Lord is a person. That He has a form. Then only comes the question of service. You can’t serve Brahmajyoti. Can you serve the light bulbs? [laughs] So that is the point.

Yes?

Devotee: You said that karma plus bhakti is karma yoga. I am teaching at school, so how can I do bhakti?

HHBCS: I see. Well, yat karosi, whatever you are doing, do it either
directly or indirectly for Krishna. Like, in your case maybe you can say that you are not doing it directly for Krishna, but you can indirectly do it by, say, why you are working? You are working to get the? Why you are teaching? To get some money, so you can give a part of your income to Krishna. That is how you can.Or in school, when you are serving in school but the other times that you have you can do something for Krishna. Even in school you can teach the students the glory of Krishna, Krishna consciousness. You can preach to the teachers. So this is how you can take advantage of that situation. Serve Krishna.

Yes, Arcana?

Devotee: Guru Maharaja, you mentioned about two ways of bhakti. The first
was [inaudible]

HHBCS: Did I mention about two ways?

Devotee: Yes, two ways of bhakti.

HHBCS: Two ways of bhakti?

Devotee: The first was if you want to live in the house.

HHBCS: Okay. No, the two examples that I gave in this respect is, like you
develop a relationship with the person, the lord of the house, in that way you are allowed to stay in the palace of that person.  Say, there is a very rich man and you are attracted to staying in his house then the way to do it is through developing a relationship with him. Actually these are the examples that I was giving. There are two examples in that respect of bhakti. And the other one is going to the country without having the visa. In order to go to the country you have to have the visa. No matter whomever you are. Even though you may have your own plane, still, to enter into the country you need a visa. And that visa is the approval and that approval can be obtained only by devotional service, when it comes to the spiritual context.

Okay, thank you all very much.
All glories to Srila Prabhupada!
Gaura Premanande Hari Haribol!

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Transcription : Her Grace Ranga Radhika Dasi

Editing : Her Grace Hemavati Devi Dasi