Hare Krsna,

Due to our bodily consciousness spanning many lifetimes, there is a fear of impending death. Unless one is spiritually realized, it is hard to accept death of one’s own body and everything related to it – family, friends, relatives, worldly respect, fame, property, wealth, etc. It is hard to imagine that there is no after-life once this body is gone. This is the reason why people act under the illusion that this is the only life they have got and they have to make the most of it through sense gratification. Arjuna was also bewildered about the impending death of his family and friends in the Kuruksetra war. It is amazing Lord Krsna’s teachings in Bhagavad Gita started with the topic of life and death. This means the question of life and death has existed since time immemorial. In a few verses, Lord Krsna dispels the wrong notion of so-called birth and death. He said, “While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead. Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change…Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both.” (BG Chapter 2 11-16)

It is interesting Lord Krsna did not immediately reveal to Arjuna that He is the shelter from birth and death. He declares only towards the end of His discourse to surrender unto Him and that He will deliver all from all sinful reactions. This also means deliverance from birth and death. In this lesson, Lord Kapiladeva explains that the terrible fear of birth and death cannot be forsaken by any other process than bhakti yoga.

“The terrible fear of birth and death can never be forsaken by anyone who resorts to any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead, the original source of all creation, and also the Supreme Soul of all souls.” (SB 3.25.41)

This means without devotion to Krsna, there is no deliverance from birth and death. Without coming under His shelter, there is no possibility of stop the cycle of birth and death. nānyatra mad bhagavataḥ pradhāna-puruṣeśvarāt. “You cannot get it without taking shelter at My lotus feet. You cannot get out of this fear,” as Srila Prabhupada says in his lecture.

Why only the personal form of Krsna? Even His holy name is capable of delivering the chanter from the cycle of birth and death. That was the instruction of Yamaraja to the Yamadutas (SB 6.1)

“Although not having fully realized Kṛṣṇa, persons who have even once surrendered completely unto His lotus feet and who have become attracted to His name, form, qualities and pastimes are completely freed of all sinful reactions, for they have thus accepted the true method of atonement. Even in dreams, such surrendered souls do not see Yamarāja or his order carriers, who are equipped with ropes to bind the sinful.” (SB 6.1.19)

My dear servants, please do not approach such devotees, for they have fully surrendered to the lotus feet of the Supreme Personality of Godhead. They are equal to everyone, and their narrations are sung by the demigods and the inhabitants of Siddhaloka. Please do not even go near them. They are always protected by the club of the Supreme Personality of Godhead, and therefore Lord Brahmā and I and even the time factor are not competent to chastise them. (SB 6.3.27)

Ajamila was delivered from Yamadutas by chanting the Holy Name of the Lord, even though he chanted to call out his own son, Narayana.

“While suffering at the time of death, Ajāmila chanted the holy name of the Lord, and although the chanting was directed toward his son, he nevertheless returned home, back to Godhead. Therefore if one faithfully and inoffensively chants the holy name of the Lord, where is the doubt that he will return to Godhead?” (SB 6.2.49)

This is the power of the Lord and His Holy Name. Just by chanting His Holy Name, we can be delivered from all sinful reactions and impending death.

As a conditioned soul, I often go through phases of fearfulness in my life. This fear used to insurmountable during my pre-bhakti days. But now after practicing bhakti yoga for few years, this fear is slowly going away. I often deliberately and sincerely pray to the Lord to remove all my fears. One of my favorite prayers is to Lord Nrsimhadeva:

“I offer my respectful obeisances unto Lord Nṛsiṁhadeva, the source of all power. O my Lord who possess nails and teeth just like thunderbolts, kindly vanquish our demon-like desires for fruitive activity in this material world. Please appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this material world.” (SB 5.18.8)

The conclusion is that one cannot surpass the cycle of birth and death unless one is favored by the Supreme Personality of Godhead. hariṁ vinā na mṛtiṁ taranti. The Lord is stated here to be Bhagavān, the Supreme Personality of Godhead, indicating that He is full of all opulences and is therefore perfectly competent to deliver one from the cycle of birth and death. He is also called pradhāna because He is the Supreme. He is equal to everyone, but to one who surrenders to Him He is especially favorable…By the grace of the Lord, simply by surrendering unto Him one can get out of this cycle of birth and death. (SB 3.25.41 Purport)

This is the mercy and love of Krsna for all of us. He is so kind that He is awaiting to relieve us from the cycle of birth and death. All we have to do is surrender unto His lotus feet wholeheartedly and engage in His devotional service beginning with the chanting of His sweet Holy Name.

Hare Krsna Hare Krsna Krsna Krsna Hare Hare | Hare Rama Hare Rama Rama Rama Hare Hare

All glories to Srila Prabhupada!

Hare Krsna,

In BG 18.66, Lord Krsna famously declares ‘Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.’

The deeper meaning of ‘Do not fear’ can be seen in these teachings of Lord Kapiladeva. Here the Supreme Lord is giving assurance to all His devotees not to worry about being promoted to the heavenly planets or to become happy in this world or to be delivered from the entanglement of this material world. Krsna is saying, “Do not worry. I will take you to the other side of birth and death. All you have to do is just engage in My devotional service unflinchingly.”

SB 3.25.39-40: Thus the devotee who worships Me, the all-pervading Lord of the universe, in unflinching devotional service, gives up all aspirations to be promoted to heavenly planets or to become happy in this world with wealth, children, cattle, home or anything in relationship with the body. I take him to the other side of birth and death.

It is not so easy to be worry-free in our dealings in this world – even in bhakti. The restless mind always gives us anxiety and fear. We tend to worry about the present and future. What will happen during the old age? What will happen if a financially-draining medical expense comes up? Devotees may worry what will happen to them if they think they have not performed bhakti well enough to be assured a promising next life or even liberation? I have seen seasoned brahmacaris in ISKCON leaving the institution after many years of service being overcome with the fear that they haven’t made any financial arrangements or savings for their old age. One of them confided in me once that he will be discarded by his family if he tries to return to them because he left home at a very young age and haven’t fulfilled his family responsibilities. And in old age, ISKCON will not take care of him because he cannot do any more service. With this fear, they leave ISKCON endeavoring to earn and save some ‘money’ for old age. I understand their sentiments. I have heard of many sincere Srila Prabhupada disciples who gave their life to the movement in their younger days (forsaking higher education and means of livelihood) but struggling to make ends meet in their old age. Thus, fear is natural for anyone with a material body. Therefore, I say that Lord Krsna’s assurance ‘Do not fear’ has deeper meaning.

We need to learn how to have deep and unshaking faith in Krsna. Srila Prabhupada explains beautifully in BG 18.66 purport:

“One should be confident that in all circumstances Kṛṣṇa will protect him from all difficulties. There is no need of thinking how one should keep the body and soul together. Kṛṣṇa will see to that. One should always think himself helpless and should consider Kṛṣṇa the only basis for his progress in life. As soon as one seriously engages himself in devotional service to the Lord in full Kṛṣṇa consciousness, at once he becomes freed from all contamination of material nature. There are different processes of religion and purificatory processes by cultivation of knowledge, meditation in the mystic yoga system, etc., but one who surrenders unto Kṛṣṇa does not have to execute so many methods. That simple surrender unto Kṛṣṇa will save him from unnecessarily wasting time. One can thus make all progress at once and be freed from all sinful reactions.”

Elsewhere Srila Prabhupada again explains the meaning of saranagati or surrender.

“Sometimes when we hear that great sages and devotees go to the forest and engage themselves in devotional service or meditation, we become surprised: how can one live in the forest and not be taken care of by anyone? But the answer, given by a great authority, Nārada Muni, is that such persons are well protected by the Supreme Personality of Godhead. Śaraṇāgati, or surrender, means acceptance or firm belief that wherever the surrendered soul lives he is always protected by the Supreme Personality of Godhead; he is never alone or unprotected.” (SB 4.8.68 Purport)

A pure devotee, therefore, never worries about anything. A pure devotee does not pray to the Lord for liberation from this material bondage. Actually, the pure devotee never thinks that he is fit for liberation. A pure devotee is not anxious to elevate himself in his next birth. Such a pure devotee does not care for what is going to happen in the next life or in this life; he does not care even for family, children, or society. He fully engages in the service of the Lord in Kṛṣṇa consciousness. (SB 3.25.39-40 Purport)

It is indeed a beautiful assurance by the Lord that without the knowledge of the devotee the Lord arranges for him to be immediately transferred to the Lord’s transcendental abode just after he leaves his body.

BG 12.6-7: For one who worships Me, giving up all his activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind upon Me, O son of Prtha, for him I am the swift deliverer from the ocean of birth and death.

We must continue the surrendering process to Krsna. Just as a child is completely cared for by his parents, a devotee is and will be cared for by Krsna if he is fully surrendered to Krsna and has faith in Krsna’s love and protection. If Krsna can take care of unlimited living entities all over His creation, how difficult would it be for Him to take care of us if we take His shelter. We just need to perform our bhakti unto Him with love and devotion and expecting nothing in return. Krsna knows what we need more than we do.

As Srila Prabhupada beautifully writes, “Let everyone take shelter of the supreme omnipotent Godhead Krsna. That is the highest perfection of life.” (BG 12.6-7 Purport)

All glories to Srila Prabhupada!

Links to Srila Prabhupada’s purport and lecture on BG 2.40 and SB 3.25.38:

https://vedabase.io/en/library/bg/2/40/

https://vedabase.io/en/library/sb/3/25/38/

https://prabhupadavani.org/transcriptions/741207sbbom/

Hare Krsna,

BG 2.40: In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

SB 3.25.38: The Lord continued: My dear mother, devotees who receive such transcendental opulences are never bereft of them; neither weapons nor the change of time can destroy such opulences. Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity, they cannot be deprived of their possessions at any time.

As a conditioned soul, I go through phases of fearfulness. There are days when I feel very hopeful and positive, and then there are days I am overcome with fear. There is fear of not seeing my loved ones again (I live alone in this country away from my parents and siblings); there is fear of missing good devotee association; there is fear of losing a good friendship (or any relationship); there is fear of falling down from the path of bhakti; there is fear of losing my job or relocating to a new place not conducive to bhakti; there is fear of being overcome by poor health or financial crisis; there is fear of being cheated. The list can go on and on. The cause of this fear is my attachment to bodily relationship and unavoidable material things (such as jobs, etc.). Whenever I go through such situations, I try to step back and try to differentiate between things that are temporary and permanent. When we accept the fact that there are some things that we would inevitable lose now (or at the time of death), we can make peace with it. In such situations, we can analyze what will stay with us permanently and we will never go through the anxiety of losing them. Thankfully transcendental knowledge helps us in dealing with such difficult situations in life.

It is good to remind myself on a regular basis that I am not a material body having a spirit soul; rather I am a spiritual being possessing a material body. As Lord Krsna said in BG that the soul is eternal. He told Arjuna that that which pervades the entire body is indestructible. No one is able to destroy that imperishable soul. (BG 2.17). The individual soul is eternal; the Supersoul is also eternal. Our relationship with Krsna, who resides as Supersoul in us, is also eternal. Therefore the process of devotional service (bhakti) between the devotee (bhakta) and the Lord (Bhagavan) is also eternal. This is something that we will never lose. Our relationship with Krsna is set in stone; no one can break it. Therefore, it is a matter of great relief when Krsna promises us that there is no loss or diminution of the path of bhakti. A little advancement on this path will protect us from the most dangerous type of fear (BG 2.40). This is a great everlasting solution to overcome fearfulness of any kind.  What a relief!!

What a disaster and disappointment would it have been if we had lost all the transcendental opulences, blessings, bliss and love for Krsna that we have cultivated all these years!! It is, therefore, very pleasing and encouraging to hear Lord Kapiladeva’s declaration to His mother, “My dear mother, devotees who receive such transcendental opulences are never bereft of them; neither weapons nor the change of time can destroy such opulences. Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity, they cannot be deprived of their possessions at any time.” (SB 3.25.38)  We can see that in the pastimes of great personalities such as Bharat Maharaja, Vrtrasura, etc. Even though they ‘seemed’ to have fallen down, they never lost their Krsna consciousness (and attachment for Krsna) that they possessed in their previous lives.

On the contrary, bhakti and our relationship with Krsna is like an ever-expanding ocean. Srila Prabhupada writes in his purport that once one is fixed in the devotional service of the Lord, his position of transcendental service cannot be destroyed, and the pleasure and service simply increase unlimitedly. In material world, time destroys everything. Even great civilizations, cultures, countries, cities have been destroyed by the force of time. I was driving by the city of Detroit a few years ago; it was so painful to see a city once termed the ‘automobile capital of the world’ lost its glorious past and has fallen into decay. This is the nature of time. It destroys everything – our bodies, relationships, wealth, fame, beauty, life, etc. In the Vaikuntha atmosphere, there is no influence of time or of the demigods.

Krsna is so loving and kind that He not only promises eternal bliss and life in Krsna consciousness. He is also willing to allow us to treat Him like His servant, friend, parent, and lover. He knows our innermost desire in our hearts, and He reciprocates accordingly. Srila Prabhupada says in his lecture that if we love Krsna, there is no destruction.

I found the following statement of Srila Prabhupada very heart-fulfilling,

“So if you accept Kṛṣṇa as your son, as your friend, as your lover, you will never be cheated. So try to accept Kṛṣṇa. Give up this false, illusory servant or son or father or lover. You’ll be cheated… The fact is that if you make the same relationship with Kṛṣṇa, it will never become zero; it will be enthusiastic more and more. Ānandāmbudhi-vardhanam.” (Srila Prabhupada’s lecture on SB 3.25.38)

It is therefore important for us to establish and solidify our relationship (sambandha) with Krsna. This relationship is eternal. Since we may not be able to see Krsna with our materially contaminated eyes, we can build that same relationship with Krsna’s Holy Name. The name of Krsna and Krsna are non- different since both are Absolute. I must therefore chant His holy name with that mood and prayer. That I want to surrender to Him as instructed by Him in BG 18.66 (sarva-dharmān parityajya mām ekaṁ śaraṇam vraja). Since Krsna is non-different from His name, this BG verse can also mean sarva-dharmān parityajya NAMA ekaṁ śaraṇam vraja. Our relationship with Krsna’s name is as eternal as our relationship with Krsna is. Everything else is temporary and subject to destruction by the influence of time.

All glories to Srila Prabhupada!

Links to Srila Prabhupada’s purport and lecture on SB 3.25.36:

https://vedabase.io/en/library/sb/3/25/37/

https://prabhupadavani.org/transcriptions/741206sbbom/

Hare Krsna,

Since we are reviewing verses SB 3.25.32-37, it is important to revisit Mother Devahuti’s question to Lord Kapila that led him to cite these verses in response. Mother Devahuti asked, “What kind of devotional service is worth developing and practicing to help me easily and immediately attain the service of Your lotus feet?” (SB 3.25.28)

Note: I want to take the liberty of citing Lord Kapila’s responses in a simple question-and-answer discussion between Him and his mother.

Mother Devahuti: What kind of bhakti should I perform to easily attain Your lotus feet?

Lord Kapila: The senses are symbolic representations of the demigods, and their natural inclination is to work under the direction of the Vedic injunctions. As the senses are representatives of the demigods, so the mind is the representative of the Supreme Personality of Godhead. The mind’s natural duty is to serve. When that service spirit is engaged in devotional service to the Personality of Godhead, without any motive, that is far better even than salvation. (SB 3.25.32)

Mother Devahuti: You say bhakti is better than liberation. Does bhakti lead to liberation?

Lord Kapila: Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat. (SB 3.25.33)

Mother Devahuti: Who are those people who perform such bhakti? How do they perform such bhakti?

Lord Kapila: A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities. (SB 3.25.34)

Mother Devahuti: What else do such devotees do?

Lord Kapila: O My mother, My devotees always see the smiling face of My form, with eyes like the rising morning sun. They like to see My various transcendental forms, which are all benevolent, and they also talk favorably with Me. (SB 3.25.35)

Mother Devahuti: What symptoms are manifest in them when they see Your charming forms?

Lord Kapila: Upon seeing the charming forms of the Lord, smiling and attractive, and hearing His very pleasing words, the pure devotee almost loses all other consciousness. His senses are freed from all other engagements, and he becomes absorbed in devotional service. Thus in spite of his unwillingness, he attains liberation without separate endeavor. (SB 3.25.36)

Mother Devahuti: Great. You said such devotees attain liberation without separate endeavor. Since liberation is not their goal, what do they actually desire?

Lord Kapila: Thus because he is completely absorbed in thought of Me, the devotee does not desire even the highest benediction obtainable in the upper planetary systems, including Satyaloka. He does not desire the eight material perfections obtained from mystic yoga, nor does he desire to be elevated to the kingdom of God. Yet even without desiring them, the devotee enjoys, even in this life, all the offered benedictions. (SB 3.25.37)

[The discussion between the mother and her illustrious Son ends here.]

My realizations:

My humble realization is that devotees who do not desire the pleasure of heavenly happiness nor the power of eight-fold mystic yoga, and not even the elevation to the kingdom of God must be situated on the level of ‘bhava’ or ‘prema’. It is not so easy to ignore the temptation of heavenly happiness or yogic powers. One must really be attached to Krsna in deep love to be able to say that he/she does not want anything except the opportunity to render devotional service to the Lord. Such attachment to Krsna is only possible in the stage of bhava and beyond.

Sometimes when I undergo challenging or traumatic situation in my life, my immediate thought is to attain liberation from this material world. It is more like an escape mechanism for me. I think this is natural; we all want to become free from the miseries of this world. It is difficult to perform unalloyed bhakti when we go through difficult situations. My immediate prayer is, ‘O Krsna, please help me come out of this difficult time.’ I do not pray to Him for devotional service at that time but realize my stupidity later on to ask Him for material benedictions. Therefore, I say that it must be a very special devotee who can look beyond the temptation of liberation or heavenly happiness or mystic powers and who can pray to the Lord only to be engaged in devotional service and nothing else. I can think of the Vraja gopis; I can think of Srila Prabhupada and the acaryas who are at the stage of pure love for the Lord.

I am reminded of the prayers of Vrtrasura whose beautiful four prayers to the Lord resemble the mood of the verses that Lord Kapila quoted above.

“O my Lord, O Supreme Personality of Godhead, will I again be able to serve Your eternal servants, who find shelter only at Your lotus feet? O Lord of my life, may I again become their servant so that my mind may always think of Your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of Your Lordship.

O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahmā resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want liberation if I have to give up Your lotus feet.” (SB 6.11.24-25)

Therefore, the verses (34-37) are topics of deep realization which only pure and most exalted devotees can pray for. I definitely am not there yet. I am still sincerely trying to engage all my senses, mind, words, actions, and heart in devotional service to Krsna.

Srila Prabhupada’s lecture on SB 3.25.37 is so profound. He really tries to hammer into our head that we must desire nothing else but Krsna and His devotional service. Everything else is insignificant. Choosing Krsna is like placing ‘1’ in front of a bunch of zeros. Otherwise, the ‘zeroes’ by themselves have no value. It is a matter of deep love and attachment for Krsna to choose only Krsna and nothing else. Krsna or His illusory energy (maya) may tempt us with other alternatives. We must be convinced that we want only Krsna and nothing else that may change our minds. We should not be like Duryodhana who chose Krsna’s army and lost the battle. We should be like Arjuna who chose only Krsna and won the battle. We should be like Arjuna. If Krsna is there, everything is there.

As I share this reflection, I am getting a much better appreciation of the Hare Krsna maha mantra and how to chant it. My heart tells me that I must sincerely and cryingly chant with the mood that I want only the service of Sri Sri Radha Krsna and nothing else.

This is the conclusion and lesson I draw from verses 32-37 and the accompanying Srila Prabhupada’s lectures and mood.

All glories to Srila Prabhupada! All glories to our dear teachers who are leading us to that goal of pure devotional service! All glories to my classmates who are giving me company in this beautiful journey together!

Links to Srila Prabhupada’s purport and lecture on SB 3.25.36:

https://vedabase.io/en/library/sb/3/25/36/

https://prabhupadavani.org/transcriptions/741205sbbom/

Hare Krsna,

SB 3.25.36: Upon seeing the charming forms of the Lord, smiling and attractive, and hearing His very pleasing words, the pure devotee almost loses all other consciousness. His senses are freed from all other engagements, and he becomes absorbed in devotional service. Thus in spite of his unwillingness, he attains liberation without separate endeavor.

Srila Prabhupada’s purport and lecture point to a very relevant topic for this forum post – The Transcendental Art of Seeing Krsna.

I could draw several key principles from this lesson.

1.        No one is barred from seeing the beautiful form of the Supreme Lord: Srila Prabhupada says that even neophyte devotees (kanistha adhikaris) can advance in Krsna consciousness simply my appreciating the beautiful transcendental form of the Deity. This is how merciful the arca-vigraha form of the Lord is. Because we are materially conditioned, we cannot see the true transcendental form of the Lord. Therefore the Lord manifests as arca-vigraha so that conditioned souls can appreciate His form, beauty, attributes, and so on.

 “Even the third-class devotee — who is not advanced in knowledge of the Absolute Truth but simply offers obeisances with great devotion, thinks of the Lord, sees the Lord in the temple and brings forth flowers and fruits to offer to the Deity — becomes imperceptibly liberated.” (SB 3.25.36 Purport)

 2.       We can see the Lord through the eyes of faith: Srila Prabhupada explains that in order to truly appreciate the beautiful form of the Lord, we must cultivate sufficient faith in the Lord. Otherwise, we will mistake the Deity to be mere idols. Therefore, one should develop strong faith to see the Lord in the Deity. The Lord is not impersonal; He is as personal as you and I. All we need is the faith that the Lord is standing in front of us in His beautiful three-fold bending form. This faith can be developed by studying the scriptures such as Bhagavad Gita and Srimad Bhagavatam. We have studied in Sri Caitanya Caritamrta where the Deity form of the Lord acted a witness to a feud between two brahmanas. This is because these devotees had strong faith in the Deity form of the Lord.

“Faith means that faith is created after reading Bhagavad-gītā. If you read Bhagavad-gītā carefully and if you actually understand Bhagavad-gītā as it is, then the faith will be created. Without reading Bhagavad-gītā, there is no question of faith in Kṛṣṇa.”

“The faith is explained by Kṛṣṇadāsa Kavirāja Gosvāmī. He says, ‘śraddhā‘-śabde—viśvāsa sudṛḍha niścaya [Cc. Madhya 22.62]. Faith means one who has got firm faith in the words of Kṛṣṇa. That is called faith.” (Srila Prabhupada’s lecture on SB 3.25.26)

Lord Krsna declares in Bhagavad Gita that He is never manifest to the foolish and unintelligent. For them He is covered by His internal potency, and therefore they do not know that He is unborn and infallible. (BG 7.25)

 3.       We need to follow both pāncarātriki-vidhi and bhāgavata-vidhi: Srila Prabhupada reiterates that both these processes are needed to see and worship the Deity in the proper manner. Bhagavad-vidhi means hearing about the name, form, qualities, pastimes, glories, abode, paraphernalia, associates, etc. of the Lord. This will give us proper understand about the Lord. Janma karma ca me divyam (BG 4.9). pāncarātriki-vidhi means the process of proper worship of the Supreme Lord.

“Two things must go on = the Deity must be worshiped—this is called pāncarātriki-vidhi—and to hear about the Supreme from Bhagavad-gītā, Śrīmad-Bhāgavatam, Vedic literature—that is called bhāgavata-vidhi. So the pāñcarātriki-vidhi and bhāgavata-vidhi must go parallel.” (Srila Prabhupada’s lecture on SB 3.25.26)

I can give an example from my personal life to explain this better. I have consistently struggled with weight management issue. I tend to put on too much weight too soon if my lifestyle goes into disarray, especially in regard to my eating and workout routine. There were more than a couple of occasions in my life when I had to lose weight through proper plan and supervision. Usually, two processes are recommended for weight reduction – proper diet/nutrition and proper exercise (aerobic or anaerobic). If we simply follow one or the other, we will not achieve desired results. We need to follow both in parallel for maximum benefit.

Similarly, we need to follow both the pancaratriki-vidhi and bhagavad-vidhi to completely understand the Supreme Lord and achieve self-realization in the process. I have seen many temples in India where only the Deities are worshipped but there is no hearing and studying of scriptures. Srila Prabhupada correctly pointed out that such temples are not visited even by the devotees. Due to lack of devotees, such temples gradually fall apart and crumble due to lack of maintenance and worship. I hope ISKCON temples do not fall into this category. This is why it is important for us to engage in hearing and chanting the name, form, glories, etc. of the Lord while also engaging in Deity worship.

“So any devotee who is serious about this Deity worship, hearing about Kṛṣṇa, chanting the Hare Kṛṣṇa mantra, following the Vedic principle, or rejecting the sinful activities of life… In this way we can come to the platform of spiritual life, and if we act accordingly, that is called bhakti-yoga, or the liberated stage.” (Srila Prabhupada’s lecture on SB 3.25.26)

All glories to Srila Prabhupada!

Link to Srila Prabhupada’s lecture on these verses:https://prabhupadavani.org/transcriptions/741204sbbom/

Hare Krsna,

SB 3.25.35: O My mother, My devotees always see the smiling face of My form, with eyes like the rising morning sun. They like to see My various transcendental forms, which are all benevolent, and they also talk favorably with Me.

My realization of this verse is the benefit a devotee obtains when he/she no longer desires oneness with the Supreme Lord but desires pure devotional service unto the Lord. In the previous two verses, we learned that bhakti is higher than liberation. Srila Prabhupada explained beautifully in those verses that a devotee is actually liberated when he/she acts in the service of Krsna with his/her body, mind, and words. Such a devotee is a liberated person even in this material world, although he/she may be engaged in many so-called material activities. īhā yasya harer dāsye. (Bhakti Rasamrta Sindhu 1.2.187)

In this verse (SB 3.25.35) we see what the devotees obtains as a result of not desiring merging into Brahman and instead engaging in pure devotional service. The result is that they are able to see the smiling face of the Lord. Lord Krsna is so merciful and kind that He reciprocates according to how one approaches Him. If we desire pure devotional service, He will award us the same. ye yatha mam prapadyante. (BG 4.11)

Of course it is true that we cannot see the transcendental form of the Lord with our material eyes yet. Srila Prabhupada therefore lovingly and mercifully gives us the direction how we will be able to see the Lord in His pure transcendental form. He prescribes a set of Do’s and Don’ts. The first Do’s is that we must associate with pure devotees who relish discussing about Krsna. Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ [SB 3.25.25]. Without devotee association, we cannot understand Krsna. Mundane study of scriptures without devotee association will not make us qualified to see the Lord. It will be akin to licking the bottle of honey than actually tasting the honey. In essence, Srila Prabhupada is instructing us to develop love of Godhead through the process of hearing and chanting in the association of pure devotees. In order words, we must be a devotee to see Krsna. We should not be so-called non devotee, atheist, scholars, or politicians who do not accept the supremacy of Krsna nor accept His beautiful transcendental form. Krsna does not expose Himself to such people. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ [BG 7.25]

Srila Prabhupada advises us to become qualified to see Krsna. We must be sinless and become santah – pure brahmana. We must learn how to surrender to Krsna completely without any motives. He gives the example of Prahlada Maharaja who refused any kind of benediction from Lord Nrsimhadeva in exchange of tolerating the sufferings from his demoniac father. We should seek benediction from the Lord in the form of pure devotional service.

“O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.” (CC Antya 20.29)

Srila Prabhupada also sweetly cautions us that in the process of purification, we may face challenges in the form of miserable conditions put upon us by the demons. Sometimes challenges may come as painful sufferings from the Lord. We must therefore learn to practice tolerance. titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām [SB 3.25.21].

Lord Krsna is so kind that just as He accepts various incarnations, He takes on arca-vigraha form so that we are able to see His beautiful form with our material eyes.

“The devotees’ vision, however, is different; their vision is smeared with love of God. As soon as they see the Lord in His different forms, the devotees become saturated with love, for they do not find any difference between the Lord and His form in the temple, as do the atheists. The smiling face of the Deity in the temple is beheld by the devotees as transcendental and spiritual, and the decoration of the body of the Lord is very much appreciated by the devotees…These exchanges of feelings between the Deity and the devotee are not understandable by atheists, but actually the devotee enjoys them. Kapila Muni is explaining how the devotees see the decorated body and face of the Deity and how they speak with Him in devotional service.” (SB 3.25.35 Purport)

All glories to Srila Prabhupada!

Hare Krsna,

SB 3.25.33-34: Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat. A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.

Link to Srila Prabhupada’s lecture on these verses: https://prabhupadavani.org/transcriptions/741203sbbom/

My personal realization:

In the previous verse (SB 3.25.32), we learned the superiority of bhakti over liberation. animittā bhāgavatī bhaktiḥ siddher garīyasī. In the following two verses (SB 3.25.33-34), it is explained what kind of liberation is desirable and how to attain it.

We know that there are five kinds of liberation – salokya (residing on the same planet as the Supreme Lord), sarsti (achieving the same opulence as the Lord), sarupya (achieving the same bodily features as the Lord), samipya (to be a personal associate of the Lord), and sayujya or ekatvam (to achieve oneness with the Lord). Out of these five kinds of liberation, achieving oneness with the Lord is most detestable and not the goal of the pure Vaisnavas. Ideally pure devotees do not desire any of these five kinds of liberation.

A pure devotee does not accept any kind of liberation — sālokya, sārṣṭi, sāmīpya, sārūpya or ekatva — even though they are offered by the Supreme Personality of Godhead. (SB 3.29.13)

In his lecture, Srila Prabhupada strongly takes on the Mayavadi’s concept of liberation i.e., to achieve oneness with the Lord or merge into Brahman and thereby lose one’s individuality. “A pure devotee does not desire ekatva, oneness with the Supreme Lord, as desired by the impersonalists, the mental speculators and the meditators. To become one with the Supreme Lord is beyond the dream of a pure devotee. Sometimes he may accept promotion to the Vaikuṇṭha planets to serve the Lord there, but he will never accept merging into the Brahman effulgence, which he considers worse than hellish. Such ekatva, or merging into the effulgence of the Supreme Lord, is called kaivalya, but the happiness derived from kaivalya is considered by the pure devotee to be hellish. The devotee is so fond of rendering service to the Supreme Lord that the five kinds of liberation are not important to him. If one is engaged in pure transcendental loving service to the Lord, it is understood that he has already achieved the five kinds of liberation.” (SB 3.29.13 Purport)

Srila Prabhupada, through various examples, explains how it is impossible (both theoretically and practically) to lose one’s individuality and merge into the Supreme Brahman. He gives the examples of gold particle and gold mine, drop of sea water and vast sea, sun particles and sunshine, sky within and outside the pot, and so on. Such liberation is practically impossible because of the constitution of the individual soul. An individual soul is part and parcel of the Supreme Lord – it is qualitatively same but quantitatively infinitesimal. Hence Srila Prabhupada takes his time at the beginning of the lecture to explain the difference between body and soul.

“So our actual constitutional position is that we are small particle of Nārāyaṇa. And our business is, because we are part and parcel of Nārāyaṇa… Why Nārāyaṇa has created? Ekaṁ bahu syāma: “The Nārāyaṇa has become many.” Why He has become many? To enjoy. So this is ānanda, but because in this material world, the ānanda is being converted into distress. But you can get the ānanda when you are with the supreme father, Kṛṣṇa. We are all children of the supreme father.” (Srila Prabhupada lecture on SB 3.25.33-34)

Pure devotees do not desire the happiness of Brahman because there is no service to the Lord’s lotus feet, there is no realization of the Lord’s form, beauty, fragrance, etc., and there is no relishing of His sweet pastimes. I had visited Sridham Mayapur many times. There are thousands of devotees and general public visiting the dhama every day. Everyone retains his /her individuality; each individual has a personal relationship with the Lord; everyone is serving the Lord at his/her capacity and qualification, and everyone is experiencing some kind of bliss in exchange with the Lord. Therefore, who would want to lose one’s individuality and merge into the Supreme Brahman?

Therefore, my follow-up questions are how to achieve the kind of liberation that is recommended by our acaryas and what does that liberation actually mean. How does that liberation dissolve one’s material bodies (gross and subtle)? When is that liberation attained? While living in this material world or after one reaches the spiritual abode of the Lord?

Just through one beautiful verse, Srila Prabhupada answered all my questions.

īhā yasya harer dāsye

karmaṇā manasā girā

nikhilāsv apy avasthāsu

jīvan-muktaḥ sa ucyate

“A person acting in the service of Kṛṣṇa with his body, mind and words is a liberated person even in the material world, although he may be engaged in many so-called material activities.” (Bhakti Rasamrta Sindhu 1.2.187)

“Therefore a devotee, automatically he dissolves his material and…, I mean to say, material bodies, subtle and gross, dissolves in this life. That is called jīvan-muktaḥ sa ucyate. That is called jīvan-mukti. Īhā yasya harer dāsye [Brs. 1.2.187]. Anyone, īhā, mad-īhāḥ. Here it is said, mad-īhāḥ. What is that mad-īhāḥ? Always thinking of how to serve Kṛṣṇa. That is called mad-īhāḥ, thinking of Kṛṣṇa, always thinking of Kṛṣṇa. That Rūpa Gosvāmī has explained this mad-īhāḥ. What is that? Īhā yasya harer dāsye. Anyone who is always thinking of how to serve Kṛṣṇa, karmaṇā manasā vācā… You can serve by your body activities, by your mind, by your words. Just like we are talking about Kṛṣṇa; we are serving Kṛṣṇa by words. You are hearing = that karmaṇā, the activities of the senses, you are hearing. Karmaṇā manasā, we are thinking; I am thinking. So any way, if we are simply engaged in Kṛṣṇa’s service or at least trying to do that, karmaṇā manasā vācā, īhā yasya harer dāsye… But it is not to become one but to serve. If this attitude you keep, so nikhilāsv apy avasthāsu jīvan-muktaḥ sa ucyate: in any condition of life he is liberated. Any condition life. He may be engaged in some business or in some occupation or this way. If he is always thinking of Kṛṣṇa, how to serve Him, then he is liberated. This is the idea of actual liberation, not by thinking that “I shall become one with the Supreme.” (Srila Prabhupada lecture on SB 3.25.33-34)

Srila Visvanatha Chakravarty Thakura explains that with a person’s endeavor, the fire of digestion digests the food. The person does not know how the food gets digested. Similarly, bhakti liberates the devotee who daily performs hearing and chanting and experiences as sweet taste, without striving for liberation at all. The devotee does not even ask how or when he will get liberation. Just as a person walking on the path steps over a hoof print of a cow without seeking it out, so he attains liberation. The devotees lack knowledge of the three stages of Brahman, but by the mercy of the Lord by bhakti, by knowledge in the form of experiencing the Lords’ form, qualities, pastimes, powers and sweetness, he attains liberation.

“O lotus-eyed Lord, by concentrating one’s meditation on Your lotus feet, which are the reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the ocean of nescience, one follows in the footsteps of mahājanas [great saints, sages and devotees]. By this simple process, one can cross the ocean of nescience as easily as one steps over the hoofprint of a calf.” (SB 10.2.30)

Personally, it is hard for me to yet understand and accept how one could be liberated even while being in this material body. I guess it’s a matter of realization that will come after practicing bhakti sincerely over prolonged period of time. What is therefore important to practice is pure devotional service unto the Lord without any motivation (animittā bhāgavatī bhaktiḥ). Thus Lord Caitanya Mahaprabhu’s Siksastaka prayer makes so much sense – “O Lord, I do not wish to gain from You any wealth, nor do I wish to have a beautiful wife, nor do I wish to have many followers. All I want from You is that in life after life I may remain a pure devotee at Your lotus feet.”

Lord Caitanya prays, “in life after life,” indicating that a devotee does not even desire the cessation of birth and death. The yogīs and empiric philosophers desire cessation of the process of birth and death, but a devotee is satisfied even to remain in this material world and execute devotional service. This, I find, is the essence of Srila Prabhupada’s purport and lecture.

All glories to Srila Prabhupada!

Hare Krsna,

https://vedabase.io/en/library/sb/3/25/32/

https://prabhupadavani.org/transcriptions/741202sbbom/

This verse (SB 3.25.32) is one of the most profound verses I have encountered because it places bhakti higher than liberation. Because of my Indian background, I am familiar with the prevailing understanding of the four purusarthas in India – dharma (religion), artha (economic development), kama (sense gratification), moksha (liberation). Usually, liberation is quite sought after by all sects and faiths. Every sect has its own definition of liberation. To the impersonalists, liberation means merging into the Brahman effulgence and achieve oneness with impersonal God. Buddhists believe in nirvana concept of liberation. Christians understand ultimate salvation as liberation. Even in bhakti tradition that believes in the personal conception of the Lord, liberation means getting free from material entanglement and going back home back to Godhead.

What I find profound in Gaudiya Vaisnava theology is that liberation is considered inferior to pure devotional service. Of course, we all desire liberation from material entanglement. But Lord Kapiladeva emphasizes that engaging the mind and senses in devotional service to the Personality of Godhead, without any motive, is far better even than salvation.

“Lord Kapila said: The senses are symbolic representations of the demigods, and their natural inclination is to work under the direction of the Vedic injunctions. As the senses are representatives of the demigods, so the mind is the representative of the Supreme Personality of Godhead. The mind’s natural duty is to serve. When that service spirit is engaged in devotional service to the Personality of Godhead, without any motive, that is far better even than salvation.” (SB 3.25.32)

With that goal in mind – that one should strive for pure devotional service to the Supreme Lord – we must engage our senses and mind accordingly. Lord Kapiladeva takes the Sankhya philosophy – understanding of the matter and spirit – even further by teaching us that ultimately everything has to be engaged in the service of the Lord. Why? This is because the senses and the mind have natural propensity to serve. The choice is for us to decide whether we want to engage them in our own sense gratification or for the pleasure of the Supreme Lord. Such an engagement of devotional service must be done in a spirit of animitta – without any personal and material motives. Srila Prabhupada says in his lecture on this verse that “This bhakti-yoga, one who is actually employed, engaged in pure devotional service…, animittā, without any motive, without any material purpose, that is real spiritual service.”

The gist of Srila Prabhupada lecture is animittā bhāgavatī bhaktiḥ siddher garīyasī. Pure devotional service through the engagement of the mind and senses without any material motives is better than siddhi (liberation). This animittā bhāgavatī bhaktiḥ is not something that can be manufactured by ordinary men. It is given to us through pure disciplic succession and which Lord Kapiladeva is also propagating.

If we study this verse, Srila Prabhupada’s purport, and his lecture on this verse very carefully, we will be able to understand the true meaning of 4^th text of Siksastaka

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi

“O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.” (CC Antya 20.29)

I want to thank our teachers for sharing this beautiful lecture of Srila Prabhupada. I have read and heard it multiple times and every time I find something new and profound to take away.

All glories to Srila Prabhupada!

Hare Krsna,

SB 3.25.25:

satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.

I vividly remember a few years ago when I was new to the Krsna consciousness movement I asked devotees in the temple what verse in our scriptures exemplifies best definition of good association with devotees. Many verses were cited as reference, and this verse (satāṁ prasaṅgān mama vīrya-saṁvido) was one of them.

Over the years I had been meditating on what constitutes first-class devotee association. My personal realization is that just like with anything associated with the three material modes, association of devotees can also be categorized as per the three material modes of nature. There is association in the mode of ignorance, association in the mode of passion, and association in the mode of goodness. Association in the mode of ignorance refers to the association where the subject matter of discussion is related to criticism of people, things, and places, or devising sinister plans to cheat others – devotees and non-devotees alike. Association in the mode of passion indicates the association where the subject matter of discussion is related to fruitive motives such as family, wealth, health, job, financial security, politics, and so on. The primary motive is ‘what do I get out of any activity that we are performing?’ Association in the mode of goodness is related to hearing and discussing Krsna katha (hearing, chanting, remembering, etc.). We sometimes engage in this association out of sheer duty rather than pure devotional sentiment. We may not have much taste for hearing and chanting but we engage in such association because this is what is prescribed by guru, sadhu and sastra.

Please note that I am not saying that association of devotees by itself is either of ignorance, passion, or goodness. Association is pure, but because the people or sadhakas who are associating fall under the three modes of material nature, the association seem to be tainted with the three modes.

Higher than the above three types of association are the association of pure goodness. This type of association is completely beyond the three modes. The objective is to attain pure love of God through association with pure devotees. This verse – SB 3.25.25 – best defines the mood and quality of highest type of association. In the association of such pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead become very pleasing and satisfying to the ear and the heart. By cultivating such knowledge, one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.

It is interesting that in the purport to this verse, Srila Prabhupada highlights devotion to the personal form of the Lord as the essence. He says that we must seek the association of pure devotees to understand the personal activities of the Lord. Basically, he is encouraging us to move from impersonal to personal conception of God. Only when will true desire to render devotional service to the Lord arise in our hearts. Srila Prabhupada says that unless one has personal understanding of the Absolute Truth, there is no meaning to devotion. Service or devotion cannot be offered to anything impersonal. Service must be offered to a person. This understanding will only come from pure devotees.

Tying this to the nine stages of devotion, the starting point of such association is faith. First faith has to be cultivated. From excellent association of the devotees, hearing Krsna’s pastimes become nectar for the ears. From inferior association as I mentioned above, there is only bhajana-kriya (performance of devotional service to Kṛṣṇa), but the hearing do not become nectar. However, from excellent association the hearing cause anartha-nivåtti (the diminishing of all unwanted habits). Then we reach the stage of niñöha (firm faith). Those topics then produce ruci (taste); they become very pleasing to the ear and heart. From taste arises asakti (attachment) and then bhava (emotion of affection) for the Lord, who destroys material existence, appears. Then prema (pure love of God) follows.

“In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṇa consciousness.‘ (CC Madhya 23.14-15)

The weekly Sadhusanga review sessions that we participate in is association of highest quality. I have personally experienced that in such association with all of you, there is a gradual development of taste within my heart for hearing the pastimes and activities of the Supreme Personality of Godhead which are very pleasing and satisfying to the ear and the heart. I am extremely grateful to our dear exalted teachers who are pure devotees themselves and to my fellow classmates for giving me such association. Acquiring such association is nothing but pure blessings of Krsna and my spiritual master.

All glories to all of you! All glories to Srila Prabhupada!

Hare Krsna,

In the context of the discussion between Mother Devahuti and Lord Kapiladeva, I am reminded of a verse that Mother Devahuti spoke to Kardama Muni (her husband) that shows the value she knew of the power of association with devotees. She said:

“Association for sense gratification is certainly the path of bondage. But the same type of association, performed with a saintly person, leads to the path of liberation, even if performed without knowledge.” (SB 3.23.55)

In the purport to this verse, Srila Prabhupada explains how the association of a saintly person in any way bears the same result. Even if one does not understand who the Supreme Lord is, the results have the same efficacy. Association with a great saintly person also results in liberation, just as whether one goes toward fire knowingly or unknowingly, the fire will make one warm.

In this chapter on the glories of devotional service, it is amazing how Lord Kapiladeva weaved Devahuti’s questions into the power of association of sadhus. Devahuti expressed her lamentation about being disturbed by her material senses due to which she has fallen into the abyss of ignorance. She pleaded her Son to pull her out of the ignorance. The solution that Lord Kapiladeva gave is the bhakti yoga system which relates to the Lord and the individual soul.

“The yoga system which relates to the Lord and the individual soul, which is meant for the ultimate benefit of the living entity, and which causes detachment from all happiness and distress in the material world, is the highest yoga system.” (SB 3.25.13)

Through this bhakti yoga process, a living entity has the free will to dovetail his consciousness to the right object. The stage in which the consciousness of the living entity is attracted by the three modes of material nature is called conditional life. But when that same consciousness is attached to the Supreme Personality of Godhead, one is situated in the consciousness of liberation. (SB 3.25.15)

However the practice of this dovetailing process is easier said than done. One needs expert guidance to learn and apply this principle. This is where association with a genuine sadhu truly helps. Lord Kapiladeva again reiterated Mother Devahuti’s concept of the association with a sadhu. He said that “every learned man knows very well that attachment for the material is the greatest entanglement of the spirit soul. But that same attachment, when applied to the self-realized devotees, opens the door of liberation.” (SB 3.25.20).

How do we identify such a sadhu? What are his/her qualities? Lord Kapiladeva then explains the following important verses about the qualities of a sadhu and the benefit of associating with them.

Qualities of a sadhu: The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime. (SB 3.25.21)

Activities of a sadhu: Such a sādhu engages in staunch devotional service to the Lord without deviation. For the sake of the Lord he renounces all other connections, such as family relationships and friendly acquaintances within the world. (SB 3.25.22)

Do the sadhus suffer from material miseries? Engaged constantly in chanting and hearing about Me, the Supreme Personality of Godhead, the sādhus do not suffer from material miseries because they are always filled with thoughts of My pastimes and activities. (SB 3.25.23)

Benefits of associating with such a sadhu: In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin. Thus consciously engaged in devotional service in the association of devotees, a person gains distaste for sense gratification, both in this world and in the next, by constantly thinking about the activities of the Lord. (SB 3.25.25-26)

I am extremely grateful to be associated with our group – sadhusangaonline- where we like-minded devotees are associating with each other sincerely in line with Srila Prabhupada’s teachings, and gradually and sincerely trying to progress on the path of devotional service. This is the essence and goal of human life.

All glories to Srila Prabhupada!