Puja | Live Now | Srila Gopal Krishna Goswami

He just left it right here and left. No, just put it properly. Yeah, here you put camera. It is good. One more. Fire. Okay, guys, guys, I don't— sorry. See, it's perfect like this. This is perfect. Is that good?

Is this it, done it for today?

Offering a favorite article. In the 11th canto of the Śrīmad-Bhāgavatam, 11th chapter, verse 41, Lord Kṛṣṇa tells Uddhava, my dear friend, someone me the best thing in his possession or anything which is very pleasing to Him, he will be eternally benefited. Performing all endeavors for Krishna. In the Nārada-pañcarātra, there's a statement of how one can act in all spheres of life for the satisfaction of the Lord. It is stated there that a person who is actually in devotional service must be engaged in all kinds of activities, those prescribed in the revealed scriptures and also those which are accepted for livelihood. In other words, not only should a devotee engage himself in the prescribed duties of devotional service which are mentioned in the revealed scriptures, but he should also perform the duties of his practical life in Kṛṣṇa consciousness. For example, a devotee who has a great establishment or factory may offer the fruits of such a material possession for the service of the Lord. Being a surrendered soul. In the Hari-bhakti-vilāsa, there's a following statement about of self-surrender. My dear Lord, a person who has surrendered himself unto You, who is in firm conviction that he is Yours, and who actually acts in that way by his body, mind, and words, can relish, can actually relish transcendental bliss. In the Nrsimha Purana, Lord Nrsimhadev says, "Anyone who prays unto Me and takes shelter of Me becomes My ward, and I protect him always from all sorts of calamities." Serving cheese, please. In the Skanda Purana, there's a statement praising the Tulsi tree as follows: Let me offer my respectful obeisances unto the Tulsi tree, which can immediately vanquish volumes of sinful activities. Simply by seeing or touching this tree, one can become relieved from all distresses and diseases. Simply by offering obeisances to and pouring water on the Tulsi tree, one can become freed from the fear of being sent to the court of Yamaraja. Yajna, the king of death who punishes the sinful. If someone sows a tulsi tree somewhere, certainly he becomes devoted to Lord Kṛṣṇa. And when the tulsi leaves are offered in devotion at the lotus feet of Kṛṣṇa, there is the full development of love of Godhead. In India, all Hindus, even those not belonging to the Vaiṣṇava group, take special care of the tulsi tree. Even in great In big cities where it is very difficult to keep a Tulsi tree, people are to be found, people are to be found very carefully keeping this plant. They water it and offer basins to it because worship of the Tulsi tree is very important in devotional service. In the Skanda Purana, there is another statement about Tulsi as follows: Tulsi is auspicious in all respects. Simply by seeing, simply by touching, simply by remembering, simply by praying to, simply by bowing down before, Simply by hearing about or simply by sowing this tree, there's always auspiciousness. Anyone who comes in touch with the Tulsi tree in the above-mentioned ways lives eternally in the Vaikuntha world. Chapter 12: Further Aspects of Devotional Transcendental Service. Hearing the revealed scriptures. According to Śrīla Rūpa Gosvāmī, any book which gives enlightened in the matter of advancing in devotional service is considered to be revealed scripture. Śrīla Madhvācārya has also defined revealed scriptures as referring to books such as Ramayana, Mahābhārata, Purānas, Upaniṣads, Vedānta, and any other literature written in pursuance of such revealed scriptures. In the Skanda Purāṇa, there is this statement: A person who is constantly engaged in reading literature enunciating the cultivation of vāiṣṇa devotional service is always glorious in human society, and certainly Lord Kṛṣṇa becomes pleased with him. A person who very carefully keeps such literature at home and offers respectful obeisances to me becomes free from all sinful reactions and ultimately becomes worshipable by the demigods. It is also said to Narada Muni, "My dear Narada, a person who writes Vaishnava literature and keeps such literature at home has Lord Narayana always residing in his house." In Srimad Bhagavatam, 12th Canto, 13th Chapter, verse 15, it is stated, Srimad Bhagavatam is the essence of all Vedanta philosophy. Any person who has become attached, attached to the reading of Srimad Bhagavatam cannot have any taste for reading any other literature. In other words, a person who has relished the transcendental bliss of Shrimad Bhagavatam cannot be satisfied with mundane writings. Residing in Mathura. In the Vayapurana, there is a statement praising the residential quarters of Mathura. Lord Varaha tells the men of Earth, any person who becomes attracted to places other than Mathura will certainly be captivated by the illusionary energy. In the Brahmanda Purana, it is said that all the results of travelling on all the pilgrimages within the three worlds can be achieved simply by touching the holy land of Mathura. In many shastras and scriptures, it is said that simply by hearing, remembering, glorifying, desiring, seeing, or touching the land of Mathura, one can achieve all desires. Rendering service to devotees, In the Padma Purāṇa, there's a nice statement praising the service of the Vaiṣṇavas or devotees. In this, in that scripture, Lord Śrī Kṛṣṇa tells Parvati, "My dear Parvati, there are different modes of worship, and out of all such methods of worship, the worship of the Supreme Person is considered to be— out of all such methods of worship, methods, the worship of the Supreme Person is considered to be the highest." But even higher than the worship of the Lord is the worship of the Lord's devotees. A similar statement is in the third canto, second chapter, verse 19 of Śrīmad-Bhāgavatam: Let me become a sincere servant of the devotees, because by serving them I can achieve another type of service, unto the devotees of the Lord. The service of devotees diminishes all miserable material conditions. And develops within one a deep devotional love for the Supreme Personality of Godhead. In the Skanda Purana, there's a similar statement: Persons whose bodies are marked with tilaka symbolizing the Kaṅṣa, wheel, club, and lotus, and who keep the leaves of tulsi on their heads, and whose bodies are always decorated with gopi-chandan, even seen once, can help the seer be relieved from all suffering. Sinful activities. In the Skanda Puran, there's a similar statement: Persons whose bodies are marked with tilaka, symbolizing the Kaunsha, wheel, love and loris, and who keep the leaves of Tulsi on their heads, and whose bodies are decorated with Gopi Chandan, even seen once, can help the seeker be relieved from all sinful activities. In a similar statement, a similar statement is found in the first canto, 19th chapter, verse 33, of Śrīmat Prabhupāda. There is no doubt that one's becoming free from all reactions to simple activities after visiting a devotee or touching his lotus feet. There's no doubt about one's being free from all reactions to simple activities after visiting a devotee or touching his lotus feet or giving him a sitting place. Even by remembering through the activities of such a Vaishnava, he becomes purified along with his whole family. And what then can be said of rendering direct service to him? In the Ādi Purāṇa, there is the following statement by Lord Kṛṣṇa Himself addressed to Arjuna: 'Ādi-pārāṇa, one who claims to be My devotee is not so. Only a person who claims to be the devotee of My devotee is actually My devotee.' No one can approach the Supreme Personality of Godhead directly. One must approach Him through His pure devotees. Therefore, in the system of Vaishnava activities, the first duty is to accept a devotee as spiritual master and then render service unto him. Śrī Rūpa Gosvām affirms that all the quotations given in the Bhaktirasāmṛta-sandhi from different scriptures are accepted by the great Ācāryas and devotees of the Lord.

Serving the Lord according to one's one's position.

In the Padma Puran, there's a statement that one should perform the ceremonies for the Lord according to one's financial— In the Padma Puran, there's a statement that one should perform the ceremonies for the Lord according to one's financial position. Everyone should observe the different ceremonies, performing devotional service in karate. One of the most important of these ceremonial functions is called Urjavrata. Urjavrata is observed in the month of Kartik, October-November. Especially in Vrindavan, there's a specific program for temple worship of the Lord in His Damodar form. Damodar refers to Krishna being bound with rope by His mother, Yashoda. It is said that just as Lord Damodar is very dear to His devotees, so the month known as Damodar or Kartik is also very dear to them. The execution of devotional service during Urdhva Ratha in the month of Kartika is especially recommended to be performed at Mathura. This system is still followed by many devotees. They go to Mathura or Vrindavan and stay there during the month of Kartika, specifically to perform devotional services during this period. In the Bhagavad Purana, it is said The Lord may offer liberation or material happiness to a devotee, but after some devotional service has been executed, particularly māthra during the month of Kārtī, the devotee is wont only to attain pure devotional service unto the Lord. The purpose is that the Lord does not award devotional service to ordinary persons who are not serious about it, but even such unserious persons Who execute devotional service according to the regulative principles during the month of Kartika and within the jurisdiction of Mathura in India are very easily awarded the Lord's service. Observing festivals celebrating the Lord's activities. In the Bhāviṣya Purāṇa, there's a statement about observing different ceremonies celebrating the Lord's appearance, birthday, and other transcendental activities. It is said, "My Lord Janardan Krishna, please let us know the date when your mother Devaki Devi gave birth to you. If you kindly inform us about this, then we shall observe a great celebration on this date. O Killer of Keshi, we are souls 100% surrendered unto your lotus feet and wish only to please you with our ceremonies." This statement of the Bhavishya Purana gives evidence that by observing different functions in relationship with the Lord, one is sure to become pleasing to the Lord. Serving the Deity with free devotion. It is said in the Adi Purana, a person who is constantly engaged in chanting the Holy Name and who feels transcendental pleasure being engaged in devotional service is certainly awarded the facilities of devotional service and is never given just normal liberation. Mukti means liberation from material contamination. When liberated, one does not have to take birth again in the material world. The impersonal desire to merge into the spiritual existence, to enter into existence, is born in Śrīla Prabhupāda's words, "Mukti is only the beginning of one's becoming situated in his normal condition." The normal condition of every living entity is to be engaged in the devotional service of the Lord. From the statement of the Adi Purāṇa, it appears that a devotee is satisfied simply with being engaged in devotional service. He does not aspire for any liberation from material conditional life. In other words, anyone who is engaged in devotional service is not in the material conditioned life, although he may appear to be. Recitation of Śrīmad-Bhāgavatam among devotees. Śrīmad-Bhāgavatam is the desire tree of Vedic wisdom. Veda itself means the aggregate of knowledge, and whatever knowledge is required for human society is perfectly presented in Srimad Bhagavatam. There are different branches of knowledge in the Vedic writings, including sociology, politics, medicine, and military art. All these and other branches of knowledge are perfectly described in the Vedas. So as far as spiritual knowledge is concerned, that is also perfectly described there. And Srimad Bhagavatam is considered to be the life and truth of this desire-fulfilling tree of the Vedas. A tree is honored by the production of its fruit. For example, a mango tree is considered very valuable because it produces the king of all fruits, the mango. When the mango becomes ripened, it is the greatest gift of that tree. And Śrīmad-Bhāgavata is similarly held to be the ripened fruit of the Vedic tree. And as ripened fruit becomes is more relishable when first touched by the beak of a parrot or shuka. Shrimad Bhagavatam has become more relishable by being diverted through the transcendental mouth of Śrīmad Bhagavatam Gosvāmī. Śrīmad Bhāgavatam should be received in disciplined succession without any breakage. When a ripe fruit comes from the upper part of the tree, only tree onto the ground by the process of being handed down from a higher branch to a lower branch, by persons in the tree, the fruit does not break. Jīvan-bhāgavatam, when received in the paramprā system, or disciplic succession, will likewise remain unbroken. It is stated in Bhāgavad-gītā that the disciplic succession, or paramprā, is the way of receiving transcendental knowledge. Such knowledge must come down through the disciplic succession, through authorized persons who know the real purpose Śrīmad Bhāgavatam, Śrī Caitanya Mahāprabhu recommended that one must learn Śrīmad Bhāgavatam from the mouth of a self-realized person called Bhāgavatam. Bhāgavatam means in relationship with the personality of Godhead Bhāgavān. So devotee is Bhāgavatam. Devotee is in relationship with the devotional service to the Lord. Is also called Bhāgavatam. Śrī Caitanya Mahāprabhu recommended that in order to relish the real taste of Śrīmad-Bhāgavatam, one should take instruction from the person Bhāgavata. Śrīmad-Bhāgavatam is relishable even by a liberated person. Tukadeva Gosvāmī admitted that although he was liberated from within the very womb of his mother, it was only after relishing reverishing Śrīmad-Bhāgavatam that he became a great devotee. Thus, one who is desirous of advancing in Kṛṣṇa consciousness should relish the purpose of Śrīmad-Bhāgavatam through the discussion of authorized devotees. In Śrīmad-Bhāgavatam, Second Canto, First Chapter, Verse 9, Śrī Gaurīda Gosvāmī admits that although he was very much attracted by the person of Brahman, when he heard the transcendental pastimes of the Supreme Personality of Godhead from the mouth of his father Vyasadeva, he became more attracted to Śrīmad-Bhāgavatam. The idea is that Vyasadeva was always a self-realized soul and his mature contribution of transcendental knowledge was delivered directly to Śrīkṛṣṇadeva Gosvāmī in the manner indicated. Associating with advanced devotees. In Śrīmad-Bhāgavatam, First Canto, 18th Chapter, verse 13, the importance of discussing Śrīmad-Bhāgavatam sabadham in the society of pure devotees was explained by Śrīla Nārada Mūñi during the meeting at Naimaśvaranya in the presence of Śrīla Gosvāmī. Śrīla Gosvāmī confirmed that if someone is fortunate enough to associate with a pure devotee of the Lord even for a moment, that particular moment is so valuable that even those pious activities which can promote one to the heavenly planets or give liberation from material miseries cannot compare to it. In other words, those who are attached to Śrīmad-Bhāgavatam do not care for any kind of benefit derived from elevation to the higher planetary kingdom or for the liberation which is conceived of by the impersonalist. As such, the association of pure devotees is so transcendently valuable that no kind of material happiness can be compared to it. Shodho Daya, there's a conversation between Pralad Maharaj and his father, Venenikashipu. In which Venenikashipu addresses Pralad in this way, "My dear son, association is very important. It acts just like a crystal which will reflect a flower or anything else which is put before it. Similarly, if we associate with the flower-like devotees of the Lord, and if our hearts are crystal clear, then certainly the same action will be there. Another woman gave— another example given in this connection is that if a man is potent and if a woman is not diseased, then by their conjugation there will be conception. In the same way, if the recipient of spiritual knowledge and the deliverer of spiritual knowledge are sincere and bona fides,, there will be good results. Chanting the Holy Name of Godhead. The importance of chanting Hare Krishna, Krishna Krishna, Hare Rama, Hare Rama, Rama Rama is very strongly stressed in the second canto, first chapter, verse 11 of Śrīmad-Bhāgavatam in the following way. Śrī Kṛṣṇa tells Bharata Parīkṣit: My dear king, if one is spontaneously attached to the chanting of the Hare Kṛṣṇa Mahā-mantra, it is to be understood that he has attained the highest perfectional stage. It is specifically mentioned that the karmis who are aspiring after the fruitive results of their activities, the salvationists who are aspiring after fruitive results of their— who are aspiring to become one with the Supreme Person, and the yogis who are aspiring at the mystic perfection can achieve the results of all perfectional stages simply by chanting the mahā-mantra. Śrī Vidyāprabhu uses the word nir-niṭṭhāṁ, which means it has already been decided. He was a little confused. So Śrīla Devadāsa Mahābhāgavaṣyamī especially stresses that it has already been concluded that one who has come to the stage of chanting the Hare Kṛṣṇa mantra with determination and steadiness must be considered to have already passed the trials of prudham activities, mental speculation, and mystic yoga. The same thing is confirmed confirmed in the Adi Quran by Krishna. While addressing Arjuna, he says, "Anyone who is engaged in chanting my transcendental name must be considered to be always associating with me, and I may tell you frankly that for such a devotee, it becomes easily purchased." In the Padma Purana also, it is said the chanting of the Hare Krishna mantra is present in only on the lips of a person who has for many births worshipped Vasudeva. It is further said in the Holy Quran that there is no difference between the Holy Name of the Lord and the Lord Himself. As such, the Holy Name is as perfect as the Lord Himself in fullness, purity, and eternity. The Holy Name is not a material sound vibration, nor has it any material contamination. The Holy Name cannot therefore be chanted offensively by one who has failed to purify his senses. In other words, materialistic senses cannot properly chant the Holy Names of the Hare Kṛṣṇa Mahāprabhu. But by adopting this process, one is given a chance to actually purify himself so that he may very soon chant offensively. Chaitanya Mahāprabhu has recommended that everyone chant the Hare Kṛṣṇa mantra is to cleanse the dust from the heart. If the dust of the heart is cleansed away, then one can actually understand the importance of the Holy Name. For persons who are not inclined to clean the dust from their hearts and who want to keep things as they are, it is not possible to derive the transcendental result of chanting chanting the Hare Kṛṣṇa mantra. One should therefore be encouraged to develop his servant attitude toward the Lord because this will help him to chant without any offense. And so, under the guidance of a spiritual master, the disciple is trained to render service and at the same time chant the Hare Kṛṣṇa mantra. As soon as one develops his spontaneous service attitude, He can immediately understand the transcendental nature of the Holy Name of Mahāmātra. Living in Mathura, in the Bhāgavat Purāṇa, there's a statement about the importance of living at holy places like Mathura or Vāṇḍava. It is stated there, to travel to different places of pilgrimage means to attain emancipation from material bondage. This emancipation, however, is not the highest perfectional stage. After attaining this liberated stage, One has to become engaged in devotional service to the Lord. After attainment of the bhagavata-bhuta liberated stage, one can further advance to engage in devotional service. So this statement of Prasada RAVAL is that loving devotional service to the Lord is the goal of life and it can be achieved very easily easily for one who lives in Matra Mandala even for a few seconds. It is further said, who is that person who will not agree to worship the land of Matra? Matra can deliver all the desires and ambitions of the fruitive workers and of the salvationists who desire to become one with the Supreme Brahman. Certainly, Matra will deliver the desires of the devotees who simply aspire to be engaged in the devotional service of Him. In the Vedic literature, it is also said how wonderful it is that simply by residing in Mathura even for one day, one can achieve a transcendental loving attitude toward this Supreme Personality of Godhead. This land of Mathura must be glorious. This land of Mathura must be more glorious than Vaikuntha Dham, the kingdom of arouse emotional ecstasy in the neophyte.

Regarding worship of the form of the Lord or Deity, Rūpa Gosvāmī has written the following words: My dear friend, if you still have any desire to enjoy the company of your friends within this material world, then don't look upon the form of Kṛṣṇa who is standing on the bank of Kesi Ghat, a bathing place Vṛndāvana. He is known as Govinda and his eyes are very enchanting. He is playing upon his flute and on his head there is a peacock feather and his whole body is illuminated by the moonlight in the sky. The purport of this verse is that if someone becomes attached to the Śrī Mūrti or Deity of Kṛṣṇa by worshipping at home, then he will forget his relationship of so-called friendship love and society. Thus, it is the duty of every householder to install deities of the Lord at home and to begin the process of worshipping along with all his family members. This will save everyone from such unwanted activities as going to clubs, cinemas, dancing parties, smoking, drinking, etc. All these, all such nonsense will be forgotten if one stresses the worship of the deities at home. Rūpa Gosvāmī further writes, my dear foolish friend, I think that you have already heard some of the auspicious śrīmad-bhāgavatam which decries seeking the results of fruitive activities, economic development, and liberation. I think that with certain intensity the verses of the 10th canto of śrīmad-bhāgavatam describing the pastimes of the Lord will enter your ears and go into your heart. In the beginning of Śrīmad-Bhāgavatam, it is said that unless one has the ability to throw out, like the garbage, the fruitive activities of ritualistic ceremonies, economic development, and become one with the Supreme, or salvation, one cannot understand Śrīmad-Bhāgavatam. The Bhāgavatam deals exclusively with devotional service. Only one who studies Śrīmad-Bhāgavatam in the spirit of renunciation can understand the past tense of the Lord without distraction and In other words, one cannot try to understand the topics of men and women, such as rāsa-līlā, love dance, unless he has spontaneous attraction for Śrīmad-Bhāgavatam. One must be situated in pure devotional service before he can relish Śrīmad-Bhāgavatam as it is. In the above two verses of Rūpa Gosvāmī, there are some metaphorical analogies that indicate, that indirectly condemn the association of materialistic society, friendship friendship and love. People are generally attracted to society, friendship and love, and they make elaborate arrangements and strong endeavors to develop these material contaminations. But to see the srimūrtis of Rādhā and Kṛṣṇa, we should forget such endeavors for material association. Rūpa Gosvāmī composed his words in such a way that he was seemingly praising the materialistic association of friendship and love and was condemning the audience of Shrimati or Govinda. This metaphorical analogy is constructed in such way that things which seems to be praised are condemned and things which are to be condemned are praised. The actual import of the verse is that one must see the form of Govinda if one at all wants to forget the nonsense of material friendship, love, and society.

Śrīla Rūpa Gosvāmī has similarly described the transcendental nature of relishing topics which concern Kṛṣṇa. A devotee once said, "It is very astonishing that since I have seen this Personality of Godhead, who is washed away by tears of my eyes, there is shivering of my body." He has made me a failure in executing my material duties. Since seeing Him, I cannot remain silently at home. I wish to go after Him always. The purport of this statement is that as soon as one is fortunate enough to contact a pure devotee, one must be anxious immediately to hear about Kṛṣṇa, to learn about Kṛṣṇa, or in other words, to become fully Kṛṣṇa conscious. Similarly, there is a statement about hearing and chanting the Mahā-mantra. It is said that saints have been able to hear the vibrating strings of the veena in the hands of Narada, who is always singing the glories of Lord Kṛṣṇa. Now the same sound vibration has entered my ears, and I am always feeling the presence of Supreme Personality. Gradually I am becoming bereft of all attachment for material enjoyment. Again Śrīla Rūpa Gosvāmī has has described Madhura Mandala. I remember the Lord standing by the banks of Yamuna River, so beautiful amid the kadamba trees, where my birds are chirping in the gardens. And these impressions are always giving me transcendental realization of beauty and bliss. This feeling about Madhura Mandala and Vrindavana described by Rūpa Gosvāmī can actually be felt even by non-devotees. The places in the 168 square mile district of Mathura are so beautifully situated on the banks of the river Yamuna that anyone who goes there will never want to return to this material world. These statements by Rūpa Gosvāmī are factually realized descriptions of Mathura and Vṛndāvana. All these qualities prove that Mathura and Vṛndāvana ṛgṇa are situated transcendentally. Otherwise there would be no possibility of invoking our transcendental sentiments in these places. Such transcendental feelings are aroused immediately and without fail after one arrives in Mathura or Vṛndāvana. In these statements about devotional service, sometimes it may appear that the results have been overestimated. But actually there is no overestimation. Some devotees, as revealed scriptures give evidence, have had immediate results by such a and do not necessarily apply to all. These descriptions, even if considered overestimations must be taken as they are in order to divert our attention from fleeting material beauty to eternal beauty of Kṛṣṇa consciousness. And for a person who is already in contact with Kṛṣṇa consciousness, the described results are not unusual. Some scholars argue that simply by following the principles of varṇa and āśrama, one can gradually rise to the perfections reached by practicing devotional service. But this argument is not accepted by the great authorities. Lord Caitanya also condemned this idea while he was taking— while he was talking with Rāmānanda Rāya about the gradual development of devotional service. He rejected the idea of the importance of varnāśrama dharma when it was put forward by Rāmānanda Rāya. He said that this advancement of varṇa and āśrama is merely external. There is a higher principle. In Bhāgavad-gītā also, Lord says that one has to give up all other principles of elevation and take simply to the method of Kṛṣṇa consciousness. That will help one in achieving the highest perfection of life. In 11th Canto, 20th Chapter, verse 9 of Śrīmad-Bhāgavata, the Lord Himself says one should execute the prescribed duties of varṇa and āśrama as long as he has not developed spontaneous attachment for hearing about my pastimes and activities. In other words, the prescribed forms of varṇa and āśrama are ritualistic ceremonies of religion intended for economic development, sense gratification, or salvation. All of these things are recommended for persons who are not, who have not developed Kṛṣṇa consciousness. In fact, all such activities are recommended in revealed scriptures only to bring one to the point of Kṛṣṇa consciousness. Useless. But one who has already developed spontaneous attachment for Kṛṣṇa doesn't require to execute the duties prescribed in the scriptures. Chapter 14: Devotional Qualifications. Some scholars recommend that knowledge and renunciation are important factors for elevating oneself to devotional service. But actually, that is not a fact. Actually, the cultivation of of knowledge or renunciation which are favorable for achieving a footing in Kṛṣṇa consciousness may be accepted in the beginning, but ultimately they may also come to be rejected, for devotional service is dependent on nothing other than the sentiment or desire for such service. It requires nothing more than sincerity. It is the opinion of expert devotees that of mental speculation and the artificial austerities of yoga practice may be favorable for becoming liberated from material contamination, but they will also make one's heart harder and harder. They will not help at all in the progress of devotional service. These processes are therefore not favorable for entering into transcendental loving service of the Lord. Actually, Kṛṣṇa consciousness, devotional service itself, is the only way of advancing in devotional Devotional service is absolute. It is both the cause and effect. The Supreme Personality of Godhead is the cause and effect of all that be, and to approach Him, the Absolute, the process of devotional service, which is also absolute, has to be adopted. This is confirmed in Bhagavad-gītā by the Lord Himself. One can understand Me only through devotional service. In the beginning of His teaching of Gītā, the Lord said to Arjuna, because You are My My devotee, I shall teach these secrets to you. Vedic knowledge means ultimately to understand the Supreme Lord, and the process of entering into His kingdom is devotional service. That is accepted by all authentic scriptures. Mental speculators neglect the process of devotional service, and by simply trying to defeat others in philosophical research, they fail to develop the ecstasy of the devotion. In the 11th Canto, 20th Chapter, verse 31 of Śrīmad-Bhāgavata Purāṇa, Kṛṣṇa says, my dear Uddhava, for persons who are seriously engaged in my service, the cultivation of philosophical speculation and artificial renunciation are not very favorable. When a person becomes my devotee, he automatically attains the fruits of renunciation of material enjoyment and he gets sufficient knowledge to understand the Absolute Truth. That is the test of advancement in the devotional service. A devotee cannot be in darkness because the Lord shows him special favor and enlightens him from within. In the 11th Canto, 20th Chapter, verses 32 and 33 of Śrīmad-Bhāgavatam, the Lord further instructs Uddhava, Prasad RAVAL. My dear friends, the profits derived from fruitive activities, austerities, and culture of philosophical knowledge, renunciation, the practice of mystic yoga, charity, and all similar auspicious activities are automatically achieved by my devotees. Those who are simply attached to me by loving service, these devotees have everything at their at their disposal, but they desire nothing outside of My devotional service. If ever a devotee should desire some material profit, like promotion to heavenly planets, or some spiritual profit, to go to Vaikuntha, by My causeless mercy his desires are very easily fulfilled. Actually, a person who is developing Kṛṣṇa consciousness and still has some attachment to material enjoyment will soon be freed from such a tendency by regularly discharging doing devotional service under the instruction of a bona fide spiritual master. Śrīla Rūpa Gosvāmī then recommends that one should not be attached to material sense enjoyment, but should accept everything enjoyable which is in relationship to Kṛṣṇa. For example, eating is necessary and one wants some palatable dishes to satisfy his sense of taste. So in that In that case, for satisfaction of Kṛṣṇa rather than for satisfaction of the tongue, some palatable dishes may be prepared and offered to Kṛṣṇa. Then it is renunciation. Let the palatable dishes be prepared, but unless they are offered to Kṛṣṇa, one should not accept them for eating. This vow of rejecting anything which is not offered to Kṛṣṇa is actually renunciation, and by such renunciation one is able to satisfy the demands of the senses. The impersonalist who try to avoid everything material may undergo severe austerities, but they miss the opportunity of being engaged in the service of the Lord. Thus their renunciation is not sufficient for perfection. There are many instances where, following such artificial renunciation without any contact with devotional service, the impersonalist again fell down and became attracted to material contamination. There are many supposed renouncers even at the present moment who officially become sannyasis or renouncers and outwardly claim that spiritual existence is true and material existence is untrue. In this way, artificially they make a show of renunciation of the material world. However, because they are not, they cannot reach the point of devotional service, they fail to achieve the goal and they again come back to material activities such as philanthropic work or political agitation. There are many examples of so-called sannyasis who gave up the world as untruth but again came to the material world because they were not seeking their soul rest, repose at the lotus feet of the Lord. One should not give up anything which can be utilized in the service of the Lord. That is the secret of devotional service. Anything that can be utilized in advancing Kṛṣṇa Kṛṣṇa consciousness and devotional service should be accepted. For instance, we are using many machines for advancement of our present Kṛṣṇa consciousness movement. Machines like typewriters, dictating machines, tape recorders, microphones, and airplanes. Sometimes people ask, why are you utilizing material products if you condemn the advancement of material civilization? But actually we do not condemn, we simply ask people to do. Whatever they are doing, in Kṛṣṇa consciousness. That is the simple principle on which in Bhāgavad-gītā Kṛṣṇa advised Arjuna to utilize his fighting abilities in devotional service. Similarly, we are utilizing these machines for Kṛṣṇa service. With such sentiment of Kṛṣṇa, for Kṛṣṇa, or Kṛṣṇa consciousness, we can accept everything. If the typewriter can be utilized for advancing the Kṛṣṇa consciousness movement, we must accept it. Similarly, the dictating machine or any other machine must be used. Our vision is that Kṛṣṇa is everything. Kṛṣṇa is the cause and effect, and nothing belongs to us. Kṛṣṇa's things must be used in the service of Kṛṣṇa. That is our vision. This does not mean, however, that we should give up the principles of discharging devotional service or neglect abiding by the rules and regulations prescribed herein. In the neophyte stage of devotion, one must follow all the principles regulated by authority of spiritual master. The acceptance and rejection of things should always be in the pursuance of the devotional principles. Na, one can independently manufacture some idea of what should be accepted or rejected. The spiritual master, as a visible manifestation of Kṛṣṇa, is necessary. Therefore, to direct the devotee on behalf of the Supreme Personality of Godhead. The spiritual master must never be carried away by an accumulation of wealth or a large number of followers. A bona fide spiritual master will never become like that. Sometimes if a spiritual master is not properly authorized and only on his own initiative becomes a spiritual master, he may be carried away by an accumulation of wealth and large number of disciples. His is not a away a high grade of devotional service. If a person is carried away by such achievements, then his devotional service becomes slang. One should therefore strictly adhere to the principles of disciplic succession. A Kṛṣṇa-conscious person, being naturally purified, has no need of developing any other purificatory processes of thought or action. On account of his being highly elevated in Kṛṣṇa-consciousness, Consciousness, he has already acquired all the good qualities and is following the rules and regulations prescribed for mystic yoga process. Such rules are automatically practiced by devotees. A concrete example is the quality of non-violence, which is considered a good qualification. A devotee is naturally non-violent and therefore doesn't have to practice non-violence separately. Some people seek purification by joining a vegetarian movement. Movement. But a devotee is automatically a vegetarian. He doesn't need to practice separately in this matter or to join any society for vegetarians. He is automatically a vegetarian. There are many other instances showing that devotee need not practice anything but Kṛṣṇa consciousness. All the good qualities of the demigods automatically develop within him. Those who are intentionally practicing to be vegetarian or to become nonviolent may have good qualifications by material estimation, but these qualifications are not sufficient to make them devotees. A vegetarian is not necessarily a devotee, nor is a nonviolent person, but a devotee is automatically both vegetarian and nonviolent. We must conclude therefore that vegetarianism or nonviolence is not the cause of devotion. In this connection, there is a story in It is mentioned in Skanda Purāṇa about a hunter who was converted into a great devotee under the instruction of Nārada Muni. When the hunter became a perfect devotee, he was not prepared to kill even an ant. Parvata Muni, a friend of Nārada's, saw the wonderful transformation of the hunter by devotional service and remarked, My dear hunter, your unwillingness to kill even an ant is not very astonishing. Any person who develops devotional attitude has all the good qualities automatically manifested in his person. A devotee is never a cause of distress to anyone. Śrīla Rūpa Gosvāmī affirms herein that purification of consciousness, purification of bodily activities, austerities, peace of mind, etc., all become automatically manifest in the person who is engaged in devotional service. Śrīla Rūpa Gosvāmī affirms herein that there are 9 different kinds of devotional service which are listed as hearing, chanting, remembering, serving, worshipping the Deity in the temple, praying, carrying out orders, serving Kṛṣṇa as a friend, and sacrificing everything for Him. Each and every one of these process— is so powerful that if anyone follows even one single one of them, he can achieve the desired perfection without fail. For example, if one is attached simply to hearing about the Lord and another is attached to chanting the glories of the Name, both will achieve their desired goal in the devotional service. In Caitanya-caritāmṛta, this has been explained. One may execute 1, 2, 3, or all of the different processes of devotional service, and at the ultimate end, he will achieve the desired goal of being established in devotional service. There are concrete examples of how a devotee discharged one of these services and achieved perfection. King Parikṣit achieved the desired goal of life simply by hearing Śrīmad-Bhāgavatam. Śukadeva Gosvāmī achieved the desired goal of life simply by reciting Śrīmad-Bhāgavatam. Prahlāda Mahārāja became successful in his devotional service by always remembering Lord. Lakṣmī, the goddess of fortune, was successful by engaging herself in massaging the lotus feet of Lord. King Pratū became successful by worshiping in the temple. Akrūra became successful by offering prayers. Hanumān became successful by rendering personal service to Lord Ramachandra. Arjuna became successful by being a friend of Kṛṣṇa. And Bali Mahārāja became successful by offering all his possessions to Kṛṣṇa. These are also examples of devotees who discharged all the different items together. In the 9th Canto, 4th Chapter, verse 18, 19, and 20 of Śrīmad-Bhāgavatam, there is a statement about Mahārāja Amulya, who followed every one of the devotional practices. In these verses, Sukadeva Gosvāmī Swami says, King Amarśa first of all concentrated his mind on the lotus feet of the Lord Kṛṣṇa and then engaged his speech in describing the pastimes and activities of the Lord. He engaged his hands in washing the temple of the Lord. He engaged his ears in hearing the transcendental glories of the Lord. He engaged his eyes in seeing the beautiful Deity in the temple. He engaged his body in associating with the pure devotees of the Lord. When you associate with someone, You have to sit down together, eat together, etc. And in this way, the touch of your body with His body is inevitable. Ambariṣa Mahārāja made His association only with pure devotees and did not allow His body to be touched by anyone else. He engaged His nostrils in smelling the flowers and things He offered to Kṛṣṇa. He engaged His tongue in tasting Kṛṣṇa prasāda, food prepared specifically for offering to the Lord and remnants of which are taken by devotees. PRASAD RAVAL RAJAMRISHA was able to offer very nice prasada to Kṛṣṇa because he was a king and had no scarcity of finances. He used to offer Kṛṣṇa the most royal dishes and would then taste the remnants as Kṛṣṇa prasada. There was no scarcity in his royal style because he had a very beautiful temple wherein the Deity of the Lord was decorated with costly costly paraphernalia and offered high-grade food. So everything was available and his engagement was always completely in Kṛṣṇa consciousness. The idea is that we should follow in the footsteps of great devotees. If we are unable to execute all different items of devotional service, we must try to execute at least one of them, as exemplified by as by previous ācāryas. If you are engaged in execution of all items of devotional service, as was Mahārāja Amṛta, then the perfection of the devotional service is guaranteed from each one of these items. With the first complete engagement, one becomes automatically detached from material contamination and liberation becomes the maidservant of the devotee. This idea is confirmed by Vīrvamādhava ṭhākura.