Devotees don't care about non-devotees instruction | SB 7.8.2 | 1990 |Toronto | Gopāla Kṛṣṇa Goswāmī

Om namo bhagavate vasudevaya. Om namah shivayā. Om namah bhagavate vasudevaya. Om namah shivayā. Om namah bhagavate vasudevaya. The sons of Śrīpruciarya observed that all the students, these sons of the demons, were becoming advanced in Kṛṣṇa consciousness because of the association of Prahlāda Mahārāja. They were afraid. They approached the king of the demons and described the situation as it was. Purvaḥ bahiḥ paṇḥreḥ, Ādhibhīḥ haṣimṇandaḥ paṇḥiṣṭavaḥ. The words buddhimikāṁ tasya sāmatī-tām indicate that as an effect of Prasad Raṣad's preaching, the students who listened to him became fixed in the conclusion that Kṛṣṇa consciousness is the only object of human life. The fact is that anyone who associates with a pure devotee and follows his instructions becomes fixed in Kṛṣṇa consciousness and is not disturbed by materialistic consciousness. The teachers particularly observed that, the teachers particularly observed this in the students, and therefore they were afraid because the whole community of students was gradually becoming Kṛṣṇa conscious. Om jnāna tevenantasya jñānaṇ-jñānaśalākyā, saṁśrāṇa-niṣṭhanyena tat māy śrī-bhūrāveṇa-mahaḥ. Śrī Keitānyam manovistam sakta-mīna-bhūṣadey Hare Krishna, Hare Krishna, Krishna Krishna, Hare Rāma, Hare Rāma, Rāma Rāma Nirmalaya. Adhācāryās uttāṣpeṣām bodhini-kantāsvantitām ala-kṣāvidra-svarīto rātya-veda-yaḥ kīṭhā. So in this verse we see that the teachers namely the sons of Śrīvāṣraya, who were entrusted with the responsibility of converting the divine mentality of Prahlāda into a demonic mentality, were unsuccessful. And also Prahlāda not only was able to retain his determination in spite of the heavy propaganda of Kṛṣṇa in America. But Prahlāda was also able to convert all the other sons of demons to also declare the devotional service of the Lord. And as stated by Prabhupāda in the purport, that this was a result of Prahlāda's preaching or the preaching of a pure devotee., and by the teaching of a pure devotee, one can be the most fallen of all. It means by the change in the process of devotional service. The same point of key was also discussed in our talk yesterday, because the translation and the purport of the words yesterday also is very similar in key. To the message that we obtain from this verse and the purpose. So the key point is the association of pure devotee, the association of one who is determined to stay on the spiritual path. Because of this association, we see that all the classmates of Pralad, they were all inspired to take to the process of devotional service. Dronacharya Kātyapuṣ did not want his son to be attracted to Kṛṣṇa. That is the nature of demons. They consider themselves to be the supreme, and they do not like to think that there is anyone superior to them. Dronacharya Kātyapuṣ was very concerned that his son is exhibiting divine qualities. So he specially instructed the sons of Śukracharya, who very willingly agreed to abide by the demonic orders of Hiranyakāśipu, because though they were the sons of the family priest of Hiranyakāśipu, they were actually interested only in pound-shilling and pence. And therefore they did not hesitate at all in trying their best to brainwash Pralad. But actually they were unsuccessful. And, um, Pralad was also successful in converting his entire class to the process of devotional service. So if one is determined to stay on the spiritual path, then he can never be defeated regardless of the obstacles that one may have to encounter. Phalāna, because of the fact that he had heard this transcendental doctrine when he was in the womb of his mother, he was determined to stay on the path of Hatha-dharma, come what may. And even though he was administered poison, thrown from mountain tops, and snakes attacked him, and so many other difficulties that Phalāna had to face, He did not at all weaken in his determination to always serve the Supreme Personality of Godhead. So, bhajanti-krsna-samsistham, that is, by the effect of purity preaching, others can be inspired to take to the path of devotional service. So yesterday we discussed the theme that purity is a force. Purity is a force that enables one to inspire others to the path of devotional service. So it does not matter how fallen individuals in society may be, but by the compassion of a Vaiṣṇava they can be elevated to the standard of perfection. The Vaiṣṇava by nature is para-duḥkanduki. When he sees that somebody else is in distress, The Vaishnava also becomes distressed. Just like you may have pain in any one part of your body, but that pain is enough to paralyze the whole body. So similarly, a Vaishnava, when he sees that somebody else is engaged on this demonic path, he becomes very concerned. Just like we see Prasad Raval stating, "So 'che' is the true vimukta, 'sa' 'che' is the sanguīyaṭṭha māyā-sakāḍhāramuṇḍva 'to' vimuktaṁ." Kalaḍ mahārṣaṇa, exhibiting the mood of the Vaiṣṇava saints, when I meditate on those materialists who are endeavoring to convert a position of distress to a position of comfort, my heart laments. Because the Vaiṣṇava is convinced that regardless of the adjustments that one may make, there cannot be any permanent solution in material existence. Therefore, though the Vaiṣṇava may be operating in a material environment, his relationship is exactly like that of a lotus flower that is in the midst of water. The lotus flower is to be found in water, but it is observed that the lotus flower does not touch the water. So similarly, Vaishnava, he lives in what may seemingly be a material environment. As Pralad Mahārāja himself has indicated, Pralad was not interested in retiring to the mountain of the forest. There are certain transcendentalists who hold that spiritual life cannot be practiced in the city, so we must go to the Himalayas or some secluded forest and practice meditation. The Vaishnavas, however, have a different viewpoint, and this viewpoint was also indicated by Bhaktisiddhanta Saraswati Thakur. The viewpoint of the Vaishnavas is that they have to be where the people are. Where those who are blind to the purpose of human life can be found. Just like a businessman, a businessman will want to open a shop only where a lot of customers can come, isn't it? A businessman wants to be in what may be a centrally located area so that he can get a lot of customers. So similarly, the Vaiṣṇava also is looking for customers. But the vaidnava is looking for customers who can be converted or attracted to the path of devotional service. Therefore, the vaidnava, he is interested in being, as Bhaktisiddhanta Saraswati Thakura has also emphasized, in a city where he can preach to those who are blind to the purpose of human life and attract them to the process of devotional service. So Prahlāda Mahārāja has very clearly stated, "My dear Lord, I am not interested in retiring to the secluded places." Also Prahlāda Mahārāja stated, "My dear Lord, I, as some of the others, learnt the science of remembering You all the time." So the Vaiṣṇava, he is not selfish in his spiritual approach. Selfish in the sense, that he is also concerned. He's not just concerned about his own benefit, but he's concerned about the benefit of everyone. Therefore, now he, Vaiṣṇava, really convinced about the goal of life, because of his compassionate nature, he will endeavor to attract as many people as he can to the process of devotional service. Just like we saw in the case of Śrīla Prabhupāda. Normally in the old age people usually retire, isn't it? Even in this part of the world, like, where the retirement is a little extended, you retire at the age of 65, isn't it? 65 or 60 from government service. So anyway, at 60, 65, most people retire. But Prabhupāda, in his old age, Because of his feelings of compassion for— maybe someone can take the giant down— because of his feeling of compassion for, um, deconditioned souls, Prasada left the comforts of Vrindavan and he traveled all over the universe, all over the world, several times, just because he had an intense desire to deliver Krishna consciousness. Kṛṣṇa consciousness. And we saw that on numerous occasions, even when Prabhupāda's health was very bad and he was being advised by the doctors to take rest, still he would avail of every opportunity to give someone Kṛṣṇa consciousness. And even in extreme sickness, he still endeavored to translate the books so that people could read these books and destroy their illusion, to the point of making himself that an advanced Vaiṣṇava is not selfish in approach. The by-definition of Vaiṣṇava is one who is concerned about everyone's welfare, one who is very, very compassionate. Compassion is an essential ingredient for spiritual advancement. Compassion is to be found in the Vaiṣṇava who understands aṁ bhītā pradāpetā. He understands that the Lord is the Father of the entire creation, including those in the lowest species of life. Vaiṣṇava doesn't think that the human species have to be respected and the lowest species are meant to be slaughtered. When Parīkṣit Mahārāja saw that, that the lowest species were being harmed, He was furious and he stopped it at once in his kingdom. So that is the understanding of a transcendentalist, that the entire creation belongs to the Lord. Therefore, when Ādamānī was traveling in the forest and he saw these half-killed animals, Ādamānī was very concerned as to who was responsible for half-killing these animals. And when he faced the hunter, and when the hunter heard from Narada Muni, when he heard from Narada Muni, the sinful reaction that will follow, he became so purified that he would not even step over an ant. Isn't it? He would not even step over an ant because of the association of Narada Muni. The hunter understood that this was a very demonic activity that he was engaging in. So this is in support of the theme that by spiritual association with a beautiful being, the most sinful entities can be rehabilitated into spiritual culture. Therefore, those who are fixed on this philosophy, they are ever anxious to give their association. Just like in the Bhāgavatam, we also see The story of Jadbhat and King Rahogana. King Rahogana, being a chakya, was very arrogant and proud. And King Rahogana was upset because of Jadbhat's concern for all the ants on the ground. Jadbhat was walking so slowly that his, the speed of his palanquin was being slowed. And King Ravana started to chastise Jagadbhāgava. Spiritual approach, Jagadbhāgava heard the chastisement, but later on when he saw that King Ravana was becoming extensively offensive, in order to prevent Ravana from being more offensive, Jagadbhāgava began to enlighten him. With the philosophy of Bhagavad-dharma. Yajnātmā explained to him the difference between the body and the soul. Yajnātmā explained to him that any day the tables could turn. Today he may be the king sitting on the palanquin and Yajnātmā is on the ground, but tomorrow he could be sitting up and Yajnātmā could be on the floor. So King Rahujana was so inspired by the teachings of Jadvārtha that he surrendered to Jadvārtha and became his disciple. So this is another instance that we find in the Bhāgavatam of how by spiritual association one can get— any language you choose— a higher level of spiritual life. So therefore the devotees are anxious to give their association. The movement of Caitanya Mahāprabhu is to preach Kṛṣṇa consciousness, jāraya-taka-praheka-vo kṛṣṇa-panneṣa. And Caitanya Mahāprabhu set the example Himself. Caitanya Mahāprabhu set the example. He asked all His associates and devotees to go and preach. And from town to town, from village to village, from house to house. And he would permit them to come back only once a year for the occasion of Rādhā-Yātmā. So Prasād RAVAL and the other spiritual masters in this line of the Kṛṣṇa succession have understood the mode of catering of Rādhā-Prasād RAVAL, and they have also encouraged the devotees of this Kṛṣṇa conscious movement to have the mood of Prahlāda Mahārāja. Prahlāda Mahārāja is recognized as one of the mahātmas. Mahātma means a spiritual authority, and the spiritual authority teaches by example. Just like when Śrīnādhana Gosvāmī went to meet Haridas Thakura. Śrīnādhana Gosvāmī saw Haridas Thakura. Tē deya sam who may chant but they do not preach the glories of the Holy Name. And there are some who may preach but do not chant the glories of the Holy Name. Isn't it? But you are simultaneously doing both, chanting and preaching. The Prabhupāda explains, this is the standard that every devotee of the Kṛṣṇa Conscious Society has to adopt. We have to chant and preach. Sanatana Gosvāmī has very clearly stated that a Vaiṣṇava is doing both. For example, we see that there are certain transcendentalists, they may live in dāṇas like Vrindāvana and so on, and they may chant and they never preach. Isn't it? And there are some who may preach, but they don't practice very rigidly the process of life-imparting. So neither of the two are perfect. One who chants and does not preach, he's selfish in a sense. He's only interested in his own liberation. And one who preaches and does not chant is unqualified in the sense he doesn't preach by practice. He's not an idolacharya. But Nātha Gosvāmī says that he was simultaneously doing both, chanting and preaching. So the point that Prabhupada is making, that is, by purity we can attract others to the spiritual path. The stage of purity can be attained only if we chant and follow the Prabhupada by the practice. The stage of purity cannot be realized just by chanting the mantra of purity, but the stage of purity can be realized if we endeavor to become pure. Therefore Caitanya Mahāprabhu has in His Textāntika verses clearly stated, "Cāntanam mārtṇam bhūvāvād vārṇin vātanaḥ"—that the dust, that the dust which is responsible for keeping us away from Kṛṣṇa, this dust can be removed by the chanting of a holy name. Kṛṣṇa turiya-tama-māyā-hayanti-kāyaḥ, Kṛṣṇa saḥini-māyā-adhikāraḥ. That is, where there is Kṛṣṇa, there is no room for the entrance of Maya. Just like where there is sunshine, there is no question of darkness, isn't it? So we have to constantly associate with the Holy Name. We have to constantly associate with Kṛṣṇa. Kṛṣṇa is so wonderful that He incarnates In His holy name, Kali-kali-nama-rupa-kṛṣṇa-vatār. Kṛṣṇa is so kind that He incarnates in His holy name. And Kṛṣṇa is so kind that He has presented this very sublime, easy process of self-realization that could not have been practiced in the earlier ages. For example, it is said, kṛṣṇa-yati hayadā vṛṣṇaṁ teṣayo yā jato mākhe. Vāpone parikāyaṁ kalo 'kṛṣṇaṇitir sannāt. That is, that in this age of Kali, just by chanting the names of the Lord, one can obtain the same benefit that he could have obtained in Satya Yuga by the process of prolonged meditation, or in Kṛṣṇa Yuga by elaborate sacrifices, or in dvāpā-yoga, by expensive offerings to the Lord. The same benefit can be realized in this Kali-yuga by associating with the Holy Name of the Lord. Nāmacintāmi kṛṣṇa caitanya-nāmami kāphūno śuddha-nitya-mukto vināśvam nāma-nāminaḥ. So this verse also supports the point that the Lord is not different from His Holy Name. And one can be fully satisfied by chanting the holy names of the Lord. It is not that we have chanted the holy names, you need a variety of different rituals that you must also execute in order to obtain fulfillment or satisfaction. No. Nityamukto, that is, purno. I'm sorry. Purno means it is complete in all respects. The chanting of the Holy Name is complete in all respects, and if you have sincerely chanted the Holy Name, then there is no need for any other form of worship, because the chanting of the Holy Name includes everything. So Kṛṣṇa is so merciful that He presents this very sublime process which if we avail of, we can perfect a human existence., and as it perfects our human existence, our ability and desire to make others perfect in existence will also increase. The desire to preach comes from the endeavours that we are making to realize purity. Of course, we are not born with purity. As we state, Om Agyanah Simran Das Jiya, we are all born in ignorance, but by the mercy of the spiritual master, We get exposed to the path that we should rightfully follow in the case of the spiritual path. So if we endeavor to succeed on this path of purity, then automatically the desire to reach the glories of the Lord will also be manifested. So purity is the essence, and purity comes by following the rules and regulations. And by associating with somebody who is pure, one also benefits. Just like Prasad Raavalī points out that there are different types of associations that one can realize. You can have association with somebody who is more advanced. You can have association with somebody who is equally advanced. And you can have association with somebody who is less advanced. Now how does one react in these three different types of situations? When one associates with somebody who is less advanced, then the Vaiṣṇava exhibits the quality of compassion. When the devotee associates with somebody who is equally advanced, then the Vaiṣṇava is happy. Why? He is happy because he has the opportunity to discuss that's spiritual topics. When the Vaiṣṇava associates with somebody who is more advanced, then he is joyful. Just like the peacock. The peacock comes up and dances when it sees the clouds. So just as the peacocks come out in the open and dance when they see the clouds, the Vaiṣṇava, when he sees, when he has the opportunity of associating with somebody who is more advanced, he is very joyful. Because he recognizes that by hearing he will be able to develop the determination to destroy his material desires that are taking him away from Krishna. After all, one has to endeavor to destroy one's material desires, and the ability to destroy comes from hearing. As we were saying yesterday also, Hearing is an essential ingredient for spiritual life. Therefore it is said, naḥ sapreṣyavadreṣyo nityaṁ bhāgavata-devaḥ bhāgavati svaṣloke bhakti-bhāvati nācya kiṣyaḥ. By regularly hearing the Śrīmad-Bhāgavatam, all that is inauspicious in the heart—and what is inauspicious in the heart? The maintenance of mature desires. So what is inauspicious in the heart is destroyed. Now what happens when your mature desires get destroyed? Sometimes people have great hesitation in parting with their mature desires. They tend to think that if they were to terminate or exhaust their mature desires, then they would be, uh, they would, they would be a vacuum in their system. No. When he exhausts the material desires, then he can manifest spiritual symptoms. But if you have full of material desires, then spiritual symptoms cannot be manifested. The two do not reconcile together. You cannot synthesize material desires and spiritual goals. No. In order to realize spiritual goals, you have to part with material desires. And this point is very clearly stressed in the Bhāgavatam and in all the scriptures, that one has to abandon the shoulders of. Therefore the Bhāgavatam very clearly states, it states, kāmāśrāṇendriyaḥ priṭhiḥ, kāmāśrāṇendriyaḥ priṭhiḥ. That is, you have to give up these sense desires and jīvasa tatmo 'jijyātā, the goal to be, to inquire for the goal of life, can be realized by giving up material desires. So the Bhāgavatam says that when we give up, when we give up our material desires, then loving devotional service under the personality of Godhead will be established. So presently there is a stumbling block, there's a big blockhead, and that prevents us from establishing loving devotional service unto the Lord. And that obstacle is the śrīla Uddhava. That obstacle consists of a variety of anātmas that are covering all our senses. Just like Kṛṣṇa says, one has to illuminate all the 9 senses with goodness, then one can escape the influence of illusion. So these anātmas are covering our entire system. And by transcendental hearing and by transcendental association, one can develop the ability to destroy these anarthas. Just like when Narada Muni was asked by Vyasadeva— Vyasadeva was a disciple of Narada, and he wanted to know how did Narada obtain such an elevated birth. What did he do to become such a great spiritual personality? So Narada Muni informed him what he had done. What he had done was that he had the fortune of serving, or meaning the remnants of food left by the great sages, because his mother happened to serve in the house of these great sages. And he also had the privilege of listening to the philosophy spoken by the great sages. So because he had the opportunity to hear from the right source, he was able to develop such a degree of detachment that even at a young age, when his mother died, he was not at all affected at all, because he knew that all relationships are transient and temporary, and hence he just proceeded to deepen his relationship with the Supreme Lord. So when we hear from the right source— this is a point that we were discussing yesterday also, how it is important to hear from the right source— when you hear from the right source, the message will penetrate. And if you hear from the wrong source, if you hear from the so-called professional reciters who may attract thousands of people to their kuttab, But there will not be any penetration. There will not be any awakening of the spirit of making sacrifice. The spirit of sacrifice will be awakened when you have the fortune of hearing from the right source. Therefore, it is very essential that we always hear from the right source. And by hearing from the right source, we will be inspired to proceed on this process of devotional service. So Caitanya Mahāprabhu himself set the example on the importance of preaching. Caitanya Mahāprabhu and his associates, when they traveled to South India, people from great distance would come to watch their sankirtans. And people from great distance would come and watch. And just by seeing Caitanya Mahāprabhu and his associates chant and dance, they would also get inspired to chant and dance. And Caitanya Mahāprabhu, these individuals, when they would return to the villages after seeing Caitanya Mahāprabhu's entourage, the others, by seeing these people returning from watching Caitanya Mahāprabhu, would also be encouraged to chant and dance. That Caitanya Mahāprabhu's whole appearance on this planet was just to inspire others to take to the chanting of the Holy Name. And the proof is that even when Caitanya Mahāprabhu was a young child, even when He was a baby, like normally our experiences, babies cry when their mothers carry them or feed them. But Caitanya Mahāprabhu would stop crying only when the neighboring ladies would come and chant Hare Kṛṣṇa. He would not stop crying on any other pretext, on any other arrangement. And the whole purpose of his crying, it was a pretext to get others to chant the Holy Name. So Caitanya Mahāprabhu practically appeared in order to propagate. It is not that Caitanya Mahāprabhu presented or coined the chanting of the Hare Kṛṣṇa mantra. The Hare Kṛṣṇa mantra has been existing since time immemorial. But what Caitanya Mahāprabhu did is, He propagates the usage of the Hare Kṛṣṇa mantra on a wide scale, and he, and he orders that the propagation of the Hare Kṛṣṇa mantra alone in the name of Kali will be able to bring people salvation and benefit. And he predicted that the chanting would spread to every town and village of the world. So Caitanya Mahāprabhu's specific purpose was to inspire people to chant the holy name, and that is also the specific purpose of this Kṛṣṇa consciousness movement. Movement, to get people to chant the Holy Name because the chanting of the Holy Name has the necessary ingredients for purifying the chanter. That is why. Because it has the strength to purify the chanter, therefore consciously or unconsciously anybody who takes to the chanting of the Holy Name is going to realize being there, even unconsciously. Just like the example is cited of the child that we place his hand on the fire. Just because a child places the hand on the fire does not mean that the fire is not going to burn the hands of the child. So similarly, if we chant the Holy Name sincerely, then the effect will be there. And what is the effect? The effect is going to be Kṛṣṇa-prema, love of God. And it is explained by Kṛṣṇanātha Kāṇḍināḍa that anybody who bites on this fruit of love of God will become free from the cycle of birth and death. Anybody who bites on this fruit will become free from the cycle of birth and death. So Caitanya Mahāprabhu, playing the role of a transcendental gardener, He is accessing to obtain the support of others. He is anxious to obtain the support of others so that unlimited fruits can be distributed to unlimited entities. Devānanda Mahāprabhu confesses that I on my own can distribute only very limited number of fruits to limited number of entities, but if all gardeners would join, then the distribution will be more widespread. Caitanya Mahāprabhu also exemplified being mūdhavī vaidhṇava when He was talking to Hāyadā ṣakura. Caitanya Mahāprabhu, when He was talking to Hāyadā ṣakura, He expressed concern for, for whom? Who did He express concern for? Who did Caitanya Mahāprabhu express concern for when He was talking to Hāyadā ṣakura? Ah, he expressed concern for the yāvanas and the mechas, isn't it? He uses the word yāvana and mecha. The yāvanas and mechas are described as those who are disrespectful to Vedic culture and the cows. So Caitanya Mahāprabhu expressed great concern as to how will these yāvanas and mechas be saved. Isn't it? So what did Haridas Thakura respond? Prabhu citta na kariya. My dear Lord, please do not have any anxiety. This is the nature of a disciple. He's always anxious to reduce the anxiety of the spiritual master and the Lord. He said, Prabhu citta na kariya. Hālām hālām valikāye nāma-bhāse. Nāma-bhāse means by purified chanting. So by taking to the purified chanting of the Holy Name, all these yāmṇas and measures will be saved. So there are different stages in the chanting of the Holy Name. Time and time again we emphasize the importance of the Holy Name, but it is also important to meditate that there are different phases of chanting the Holy Name. Just like In the initial stages when the child is being nursed, the child, the mother may pamper the child. The mother may tell the child, "Okay, you take this medicine and you'll get a chocolate," or even the child may be pampered in some other way. "You do this and I'll give you this in exchange," isn't it? But then as the child matures or grows older, the pampering goes down, isn't it? If the pampering continues, then the child is doomed. So when the child grows up and the pampering continues, then there's no future. Once the pampering goes down— So similarly, as we approach devotional service, in the initial stage in the course we tell everyone, please just chant the Holy Name. We don't scare him with the 10 offenses and so on. But then as one chants the Holy Name, As one begins to associate with the Holy Name and appreciate the value of devotional service, then one must recognize that there is something more to be attained, and that is the perfection of the chanting. And the perfection of the chanting is to be attained with the efforts to avoid the offenses, the 10 offenses that we recite every morning. Bhagavad-gītā-caray adhi śravana-kendana, tad upanapāya-kṛṣṇa-pādaḥ prema-dhānaḥ. Very clearly Kṛṣṇa's Kavirāja says, one may go on chanting the holy name birth after birth, not only one birth, not only two births, birth after birth, but if one doesn't learn the importance of avoiding the offenses, then to develop love of God will be very, very difficult. Therefore, it is emphasized that along with the chanting, we also avoid the nama prasada. And as we avoid the nama prasada, as we filter our material desires, the chanting will become sweeter and sweeter. Just like we take in a certain way, that gives example of sugar. Now sugar As it gets refined, it becomes sweeter and sweeter, isn't it? If you were to track down the process of production of the sugar, you will see that with every stage where the— when the sugar becomes refined, it becomes more and more sweet. And the sugar that you taste ultimately, the white sugar, is completely— all the impurities have been removed, and then it is so sweet. So similarly, as we purify our chanting, This chanting will become sweeter and sweeter, and it will become so great that you will not want to be separated from this chanting even for a minute. After all, Kṛṣṇa in the Bhāgavad-gītā says, tāpā tāṁ kṛṣṇa-yaṁ sarva-lāmaḥ, always engaged, always engaged in chanting My glory. So we have to mold our lives in such a manner that regardless of where we are situated, we associate with the Holy Name. Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa. If we chant and hear, then we will be able to meditate on Kṛṣṇa. This point we discussed yesterday at length, how by chanting and hearing we become able to meditate on the Lord. We have to mold our life in such a manner that we can always associate with the Holy Name. And by always associating with the Holy Name, we will always be associated with the divine energy of the Lord. And when we are associated with the divine energy of the Lord, we will lose taste for the inferior energy of the Lord, which consists of the desire for sense gratification. So this verse, to summarize, is describing how Prahlāda was able to transform the students of the class who were all sons of demons to the process of devotional service. Another point to note is that a devotee does not care for the instructions of a non-devotee, just like Prahlāda. Phalāda's father and his teachers were constantly instructing him on theories that were in contradiction to Kṛṣṇa's teachings, isn't it? Therefore Phalāda, he did not care for their teachings, because a devotee only cares for what Kṛṣṇa is saying. And similarly, the devotee knows if Kṛṣṇa is pleased, everybody else is pleased. And if Kṛṣṇa is not pleased, nobody is pleased. Even though externally one may be able to please everyone, but if Kṛṣṇa is not pleased, then we will achieve nothing. Just like unless the food hits the stomach, the parts of the body continue to be weak. But if the food hits the stomach, then the parts of the body automatically derive nourishment. So similarly, just like by watching the roots to the tree, all the branches are nourished. Similarly, if we take to the path of devotional service directly watering the root, then all other entities will also simultaneously be served. So Prasad was able to inspire his classmates to the path of devotional service because of the purity that he had practiced and exhibited. So similarly, if the devotee who is Kṛṣṇa conscious movements, also recognize the value of purity, endeavor for purity, work hard to realize purity, then they will also be able to attract these so-called demons of society to the path of devotional service. We have enough evidence in our spiritual history to show how so many demons have become devotees. So, and Prabhupāda also by his preaching was able to He converted so many people to the path of devotional service. So by having faith in the words of Guru Sādhana-śāstra, if we endeavor for purity and endeavor to speak the glories of the Lord, then we will also be able to convert the demons into devotees as Prahlāda had done. Hare Kṛṣṇa. Hare Kṛṣṇa. They become fired up. Sometimes they become attracted to material desires again. So is it only the faith that is not so— Okay, I follow your question. I follow your question. You may have a driver with 20 years of driving experience, but that doesn't mean that the driver cannot get into an accident. If the driver— you may have the best seasoned driver, you may have the best pilot, But if he makes one error, then he can get into an accident, isn't it? So similarly, you may have somebody executing devotional service enthusiastically, but if that somebody becomes careless in the execution of rules and regulations, then he will also get a tract. That somebody was enthusiastic and is non-enthusiastic now. If you do a case history as to how did that situation arise, you will see that somewhere along the line the person began to deviate, and because he began to deviate, his ability to resist Maya weakened. Just like when your body is very healthy, then you can tolerate a germ, you know, then you can tolerate some epidemic or what we say, But when your body gets weak, when you can't tolerate it, then the germs take the upper hand and make you more sick. So when you don't chant and you don't follow prāṇabhakti, then your resistance to māyā collapses. And when your resistance to māyā collapses, then you can't reject māyā, because māyā comes on such an attractive pose that you can't say, no, no, I don't want this, I don't want free sex, I don't want this The dance era. When the prostitute tried to convert— oh no, I'm sorry— when Maya Devi incarnated as a very beautiful dancer and made these very tempting poses in order to steal Haridas's intelligence, she was defeated, isn't it? Why was she defeated? Because Haridas was involved in this dance. When the prostitute tried to seduce Haridas What happened? Not only did he save her, but because of the purity of her love, she became His devotee. Hare Kṛṣṇa. Hare Kṛṣṇa.