It was late at night. For years the devotees had been hoping Prabhupāda would visit. Every year they heard he was coming, but every year he didn’t. But now he had come. In the temple conchshells sounded, and the kīrtana was uproarious. Because of the government restrictions, the devotees had not publicized Prabhupāda’s arrival, which didn’t seem to matter, since the temple was more crowded than ever before, with dozens of guests, a reporter, and a television news crew with bright floodlights and cameras.
The leading book distributor in the temple washed Prabhupāda’s feet as Prabhupāda sat on a raised vyāsāsana overlooking a hundred persons. The devotees, many of them from other countries in South America, and the guests, friends, seekers, and the curious, filled every inch of floor space. As Śrīla Prabhupāda sat, he beheld the two golden forms of the Gaura-Nitāi Deities. He made obeisances to Them when he first entered the room, and now he spoke of Their mercy. “You are very fortunate,” he said. “These two Prabhus, Caitanya Mahāprabhu and Nityānanda Prabhu, are present with us tonight. There is a song. You can follow?”And he began to sing.
parama karuṇa, pahū dui jana
No instruments or voices accompanied his singing, which carried through the still room. Everyone sat in hushed silence, fixed on him, as he sang alone.
Now that Prabhupāda was in Caracas, seeing so many devotees and seeing Gaura-Nitāi, presiding from their simple altar, he was most impressed and moved by the mercy of Gaura-Nitāi. These two Lords, he sang, were the essence of all incarnations and the most merciful. In this particular incarnation the Lord said He would go everywhere to distribute His love, and here was the proof. They had come so far from Their original place in Nadiyā in Bengal. Prabhupāda himself was traveling far—even on this day he had already traveled hundreds of miles—and yet the two Prabhus were already here waiting, with arms upraised, shining effulgently. They had come to this distant place, Venezuela, and Prabhupāda was deeply touched at how They had extended Their mercy to the whole world. Tears glided down his cheeks, and his voice broke.
The devotees became wonderstruck, appreciating Prabhupāda’s vision of the two Deities on the altar. Prabhupāda wasn’t thinking that he was in South America with some Spanish-speaking people, but he was seeing his beloved Lords and feeling how They were delivering love of God to the fallen souls. Seeing Prabhupāda’s tears and hearing his choked voice, the people themselves became thrilled to behold genuine, transcendental ecstasy. It was like the ecstasy of Akrūra on his way to Vṛndāvana. Akrūra had been thinking of Kṛṣṇa the whole time he was traveling, but when he arrived in Vṛndāvana and saw the actual imprints of Kṛṣṇa’s feet in the dust, he suddenly became mad in ecstasy and fell to the ground, crying, “How wonderful!” Similarly, Śrīla Prabhupāda was always living within the mercy of Gaura-Nitāi and Their mission, but suddenly seeing Them with arms upraised in this particular place, where They were encouraging the people of South America to take to this simple, joyful process—a process which does not even require knowledge or understanding, but simply to chant Kṛṣṇa’s holy names—seeing this mercy Prabhupāda himself was far more impressed than anyone by the mercy of these two Prabhus.
Although the Deity, the temple, and the devotees had only become manifest through Prabhupāda’s preaching, the fact that they were all here, flourishing before he had ever come, moved him to a visible ecstasy of love as the servant of the Lord. He was awed by the potency of Gaura-Nitāi.
* * *
The Caracas temple was situated on a hill overlooking the city. From his garden, Prabhupāda, sitting in his rocking chair, could see the whole city of Caracas, “the city of eternal spring,” spread out before him, shimmering in the valley below. Beyond the city loomed a tall green mountain. It was a spectacular vista. As the morning air warmed, Śrīla Prabhupāda removed his sweater and placed it on the branches of a nearby tree. He sat, chanting on his beads. Later, he took off his shirt, placing it on another branch, and sat basking in the sunshine, chanting.
Prabhupāda’s traveling servant and secretary were glad to see him sitting so restfully in the sunshine, since he traveled rapidly and his body was advanced in years. After only a few days here, he would quickly visit Miami, Atlanta, Dallas, New York, London, Tehran, Bombay, Calcutta, and then preside over the international gathering of his disciples in Māyāpur. After Māyāpur, Prabhupāda would go to Vṛndāvana for the grand opening of the Krishna-Balaram temple. In connection with the Māyāpur festival and the Vṛndāvana temple opening many matters were still pending, and all over the world ISKCON affairs and devotees were awaiting Prabhupāda’s scrutiny and direction. But Prabhupāda’s traveling servants thought that if for a few days he received no mail or phone calls, then that was good. They were satisfied simply seeing their spiritual master sitting and chanting in the sunshine.
Jagajīvana: There was a little balcony above Śrīla Prabhupāda’s garden. I would go and sit there and just look at Prabhupāda, because in that way my eyes could become purified. I was also thinking how in Navadvīpa-dhāma there is a place called Nṛsiṁhapallī, where Lord Nṛsiṁha-deva rested on His way back to the spiritual world after killing Hiraṇyakaśipu. Did the Lord need to rest? No, but it was part of His pastime, and His devotees reciprocate with the Lord according to the Lord’s desire. So I thought if my spiritual master wants to sit and overlook the city in a relaxed mood, let me worship him in that setting.
The devotees of Caracas were delighted that Prabhupāda was gazing upon their city. They felt that he was blessing the poor-hearted people of Caracas just by glancing down upon their homes as he chanted. While Prabhupāda was present at their temple, the saṅkīrtana devotees of Caracas continued going down daily to the city to distribute Śrīla Prabhupāda’s books to the conditioned souls. But just knowing he was there looking over the city gave them strength.
In Caracas, Śrīla Prabhupāda took his morning walk in a nearby park, Parque del Este. When he passed a relic of an old ship, the Cologne, dating back to Christopher Columbus, Prabhupāda asked to go on board. The boat tour had not yet opened, however, and they could only view the ship from a distance. A devotee picked lilies from the lake and gave them to Śrīla Prabhupāda.
“From natures study,” Prabhupāda said, “we can see one tree is producing a particular type of fruit and flower. There is no revolution. It is standard. But these people, because they have no standard, they change every moment, every year. Nature’s way is that the sun is rising from the eastern side, and that is standard.” Prabhupāda chuckled. “They will say, ‘Let the sun rise from the north.’ It is childish, simply childish. Eastern philosophers, Western philosophers—what are these different philosophies? Philosophy is philosophy.”
While walking, Prabhupāda spoke of the wonders of Mount Sumeru, the celestial mountain of the demigods. “On the top of the Sumeru Hill,” he said, “there is a big tree, and the juice, after falling down, turns into a river of mango juice. And the blackberries, they are just like the bodies of elephants, but with small seeds, They also turn into rivers like the rivers of the jambū fruit. Both banks of the river, being moistened by this juice and dried by air and sunshine, it becomes gold. And that gold is used by the denizens of heaven for their ornaments, helmets, bracelets, and belts. But where is gold here? Just paper. They cannot make even gold coins. Everything is reducing to poverty. In our childhood we have seen gold coins and silver coins. Now there is no such thing. Plastic and paper.” As he walked, Prabhupāda observed the beautiful park. “Yes,” he said, “it is a nice garden.”
Devotees crowded near Prabhupāda as he walked, sometimes too near, almost bumping him. Hṛdayānanda Mahārāja translated questions from the devotees.
Hṛdayānanda Mahārāja: “He wants to know the relation between the Vedic culture of India and the cultures that were originally in Latin America. There seems to be some similarity.”
Prabhupāda: “Formerly the whole world was Vedic culture. They have deteriorated. In India only, a glimpse is still maintained.” Prabhupāda then told them how Lord Rāmacandra had once come to Brazil, then the headquarters of Rāvaṇa’s brother and a part of Rāvaṇa’s kingdom. The demons had brought Rāmacandra there to kill. They wanted Him to lean His head over, and when He would do so, they were going to cut off His head. But Rāmacandra told the demoniac soldiers, “I don’t know what you mean. You’ll have to show Me.” So they all bent their heads over, and He immediately cut off their heads. Prabhupāda said this all happened in Brazil.
Moving further into the park, Prabhupāda suddenly heard the loud screeching of birds. “Why they are angry?” he asked. Śrutakīrti replied, “They’re in a cage.” “Only birds?” asked Prabhupāda. The local devotees replied that it was a whole zoo.
Hṛdayānanda Mahārāja: “He has a question that in Latin America there is much belief or superstition in a so-called lost city of Atlantis. It’s very famous all over the Western world that there was a lost civilization called Atlantis that fell down into the ocean.
Prabhupāda simply replied, “Maybe.”
They approached a large pool recessed about twenty feet into the ground and surrounded by protective fencing. Inside lay two crocodiles. In this material world, Prabhupāda remarked, the conditioned souls are always found in pairs. As Prabhupāda and the devotees walked up to the rail, one crocodile opened his mouth very wide. Prabhupāda remarked, “Don’t you see? He’s inviting. He’s saying, “Just one of you come down here.” Prabhupāda laughed. “He’s inviting us for dinner.”
When a devotee asked if industry and technology could be used in Kṛṣṇa consciousness, Prabhupāda said yes, it could continue, but practically it had no real use. He gave the example that a man could sit on the ground just as easily as he could sit on a bench. But to make the bench so much time had to be spent manufacturing. “If the telephone and telegraph and television are used in propagating Kṛṣṇa consciousness,” Prabhupāda said, “then it is all right. But they are not doing that. We are utilizing the modern press facilities for printing Vedic scriptures, but they are are utilizing the press for sex literature, birds’ philosophy.”
One devotee said that the world was beset with so many problems like overpopulation and food shortage, and he asked for the Kṛṣṇa conscious solution to these problems. “Produce food , said Prabhupāda. “But you are producing bolts and nuts. So try to eat them. You are producing motor tires and bolts, so eat them.” When Hṛdayānanda Mahārāja translated this phrase, the Caracas devotees laughed heartily. To them it seemed especially appropriate, since they knew Caracas as a town polluted by the automobile industry. “The energy is spoiled,” Prabhupāda said. “Everyone is engaged in manufacturing motor parts.”
The devotees on the walk were particularly concerned with world problems, and they asked Prabhupāda how a Kṛṣṇa conscious devotee approached the problem of food shortage.
Hṛdayānanda Mahārāja suggested, “Prabhupāda, the food relief program you started in India could also be used in other countries where there are economic problems.”
Prabhupāda: “Why not? But prasādam, not ordinary food. From all our centers you can distribute food, prasādam, because that prasādam means they will gradually become Kṛṣṇa conscious. Otherwise, if you give them ordinary food, they will get strength and they will increase their sex desire, that’s all.”
Someone asked what would happen to the geographic features of the earth as the age of Kali advanced and also what would be the effect of taking oil and gold from the earth.
Prabhupāda: “I think I have explained this. You have got a short duration of life, say fifty or sixty years, so instead of contemplating what will happen to this world, you chant Hare Kṛṣṇa and go back to home, back to Godhead. Don’t consider what will happen to this world. The nature will take care of it. You don’t puzzle your brain with these thoughts. Use whatever time you have got in your possession, and go back to home, back to Godhead. You cannot check it. So the best thing is to mold your life and go back to home, back to Godhead. Fly in your own machine, instead of thinking what will happen. It will happen, because the people will go on with their rascal civilization, and the natural consequences will be there. Better you take advantage of whatever time you have got and become fully Kṛṣṇa conscious and go back to home.”
Each evening a small group of intellectuals and seekers gathered to talk with Śrīla Prabhupāda.
The first evening a professor came. Prabhupāda began saying that people are making a huge, frenzied endeavor just to secure money in the daytime and to have sex and to sleep at night. The professor, speaking through Hṛdayānanda Mahārāja as translator, replied, “I do know that it is not the aim of life just to spend money on your family, go to bed, and have sex. But it is part of life.”
Śrīla Prabhupāda: “That I know also. Everyone knows. But beyond that, there must be some aim of life.”
Professor: “‘But I think there should be some kind of humbleness.”
Prabhupāda: “No, humbleness is of course a good qualification, but the humbleness you will find in animal also. He is very humble, and if you cut his throat, he will not tell anyone. So humbleness, that is another thing. But what should be the aim of life? What is the actual aim of life? If we forget the aim of life and simply become humble like the ass, is that a very good qualification? The ass is very humble. You load upon it tons of clothes; it will not protest. Very humble.” The professor objected to Prabhupāda’s conclusions. His opinion was that the transcendental search should not be undertaken so wholeheartedly. He felt Prabhupāda was putting himself forward egotistically as a “perfect person” and making claims on blind faith. Śrīla Prabhupāda answered all these objections with reason, argument, and śāstric Evidence. But whatever Śrīla Prabhupāda advocated, the professor disliked, and whatever Prabhupāda disliked, the professor would endorse.
Hṛdayānanda Mahārāja: “He asked if we are content just to purify ourselves or if we also want to help the society.”
Prabhupāda: “No, you do not know what is the self, so how will you purify? You do not know what is the self. Can you say what is self?”
Hṛdayānanda Mahārāja: “He says it is possible that he could spend his whole life trying to find himself, and at the end of life he might not find himself, but in the meanwhile he will not have helped society.”
Prabhupāda: “Not only in one life you will not know yourself but millions of lifetimes you will not be able to know. Unless you change your policy.” Although it seemed futile, Prabhupāda continued to offer the man spiritual life, defeating his speculative notions and giving him sound arguments for the necessity of self-realization. Prabhupāda’s disciples had presented the professor for an evening of discourse, and so Śrīla Prabhupāda gave the professor what he gave everyone—the opportunity to hear about the Absolute Truth from a pure devotee. Prabhupāda had done the same thing in New York City, in San Francisco, in Calcutta, in Bombay, in Africa, in London—wherever he went and to whomever he met. The professor in Caracas was particularly stubborn, but Prabhupāda was tolerant, answering each argument until the talk grew quite lengthy. “Give him prasādam,” Prabhupāda finally said. The professor departed, smiling. “It was a great pleasure.”
Another night, the leaders of the Metaphysical Society of Caracas came.
“From my point of view,” their leader said, “you are repeating this “Hare Kṛṣṇa mantra over and over again somewhat like hypnotism. For example, in some tribal rituals they chant different things.”
Prabhupāda: “That is your opinion. But you are not an authority.” Śrīla Prabhupāda quoted from Bhagavad-gītā where Kṛṣṇa says that chanting the Lords name is the activity of the mahātmās, or great souls.
“In the Western Hemisphere,” the man said, “the supreme authority is Saint Germain. And he says we should chant ‘I am.’ That is a quote from the Bible. Apparently, when they asked God who He is, God said, ‘I am that I am.’”
Prabhupāda replied that “I am” is not itself the name of God. Moreover, no one can claim to be God also, simply by saying, “I am.”
Prabhupāda: “‘When God says, ‘I am’ and I say ‘I am’ there is a difference. I am particle ‘I am,’ and He is whole ‘I am.’ A millionaire says ‘I am,’ and his servant says ‘I am.’ But what are they saying? For the soul it is all right to say ‘I am,’ but there is a difference between the particle and the whole. That is to be understood. When God says ‘I am,’ that means I am the whole. And when I say ‘I am,’ that means I am the particle. Therefore we should understand that when I say ‘I am,’ and when God says ‘I am,’ they are different.”
The Metaphysical Society leader persisted. “When I say ‘I am,’” the man replied, “I don’t mean in the sense of the lower self but in the higher self. I understand that the essence of everyone is the same.”
Prabhupāda: “That we admitted. God is spirit and I am spirit—both of them ‘I.’ But God’s power and your power are not equal. In the Bible God said, ‘Let there be creation,’ and there was creation. But if you say, ‘Let there be capātī,’ there will be no capātī unless you work. You have to work for it.”
The members of the Metaphysical Society couldn’t accept the worshipable chanting of the names of Kṛṣṇa. “I always understood from Indian philosophy,” the leader said, “that you cannot give God a name because that would be limiting Him.”
Prabhupāda: “No, we don’t give God a name. But God is named by His actions. Just like Kṛṣṇa. Kṛṣṇa means ‘all-attractive.’ That is the quality of God, that He is all-attractive. Similarly, Allah means ‘the great.’ So God is great; therefore He is called Allah. So actually God has no name, but according to His actions He has names.”
Another night the psychiatrists came. They also disagreed with Prabhupāda. They thought he was claiming too much and criticizing too much.
Prabhupāda explained, “Mental disease is there basically because he is thinking he is the body.” He gave the example of the driver and the car. If a man identifies with the damage done to his car, then that is a mental disease. The man is actually different from his car, but he thinks that he has become damaged by the damage of the car. “So if the psychiatrist informs him, ‘Why are you sorry? You are not the car,’ then the man is cured. So the defect of modern civilization is that he is not this body, but he does not know it.”
The psychiatrists objected, arguing that even if a doctor was looking for God, that did not mean he should stop trying to cure his patients’ physical ailments with psychiatry.
“No, no,” Prabhupāda corrected, “it is not that I am talking of God. I am talking of the constitutional position of the living being.” Although Śrīla Prabhupāda repeatedly hammered out the example of the driver and the car, the psychiatrists kept insisting, in effect, that it was the car that was important. “But,” Prabhupāda insisted, “the insanity is not of the car. The insanity is of the driver. So when we feel the problems of humanity, it means the insanity of the soul, not of the body.” To this the psychiatrists replied that Prabhupāda’s points were in common with many philosophies. They said there were many different ways and different philosophies for passing the time of this temporary life.
Prabhupāda: “‘So you are interested only in the temporary life, never mind there may be disaster.” The psychiatrists insisted that both body and spirit were important. As for the body, they felt responsibility for curing it through psychiatry; as for the soul, that was a speculative field in which one persons opinion was as good as another. Finally, after repeated attempts, Prabhupāda made them admit the simplest truth.
Prabhupāda: “Just like the dead body. Everything is present in the dead body. The machine is there. Now somehow or other you try to drive it. But you cannot.”
Psychiatrist (translated through Hṛdayānanda Mahārāja): “The body cannot be driven because the spirit is gone. I admit that.”
Prabhupāda: “That means the driver is gone. So who is important, the body or the driver?”
Psychiatrist: “Both are important.”
Prabhupāda: “Both are there, but comparatively which is more important?”
Psychiatrist: “The spirit is.”
But then a woman psychiatrist spoke, suggesting that Śrīla Prabhupāda was being overly critical of society, without a specific solution. Again Śrīla Prabhupāda referred to the car and the driver. When Prabhupāda said that no educational department was giving clear information of the prime factor, the car’s driver, she said he was a radical, because many groups were doing just that, and she herself had studied theology for two years in college.
As on previous nights, the talk was tense, the guests unyielding in their refusal to accept the most elementary aspects of transcendental science. Śrīla Prabhupāda was offering them instruction in Kṛṣṇa consciousness, but he would not compromise.
Śrīla Prabhupāda intended to initiate many Venezuelan devotees, but there was a controversy over who was eligible. Those first initiates who had been in the movement for a year were expecting brāhmaṇa initiation from him during his visit. But after the candidates had failed both a written and an oral exam on Kṛṣṇa conscious philosophy, the temple leaders decided the devotees weren’t qualified for second initiation at this time.
When a lively discussion of the upcoming initiations occurred outside Prabhupāda’s door, Prabhupāda came out into the hall. The devotees explained the situation, and he asked the temple president the devotees’ qualifications.
“Well, Prabhupāda, they go out on saṅkīrtana every day.”
“Then why don’t you give them your mercy?” Prabhupāda said. Prabhupāda was teaching his leaders what it meant. It didn’t mean being lenient or slack or allowing a devotee to break the rules and say it was all right. But it meant seeing the good the devotees were doing. Prabhupāda said that in Kali-yuga if you see a spark of inclination to spiritual life in someone, then you have to fan it. And it is not sufficient either just to turn that spark into a small flame, but the devotee has to keep working with the conditioned soul until the flame is strong and going on its own.
Prabhupāda could understand that the devotees wanted to be initiated in his personal presence. It was not expected that he would come back. So he had asked that they be given mercy. They were distributing his books every day on saṅkīrtana, therefore they were extensions of their magnanimous spiritual master. So why not give them mercy?
Another controversy arose over the candidates for sannyāsa. This time Śrīla Prabhupāda took the conservative position. Hṛdayānanda Mahārāja introduced Jagajīvana and Mahāvīra to Śrīla Prabhupāda as candidates for taking the renounced order.
Jagajīvana: Śrīla Prabhupāda began methodically to defeat all our arguments. He gave the argument that Lord Caitanya said sannyāsa was not recommended in this age. I said, “But Prabhupāda, you said in your books that that applies to Māyāvādī sannyāsa.” Prabhupāda’s main argument was, “If you don’t have to take the risk, why take it?” He gave the names of sannyāsīs who had fallen down. The devotee with me then presented the argument that Lord Caitanya had taken sannyāsa in order to help the people, so that they would respect Him. On hearing that, Śrīla Prabhupāda turned to Hṛdayānanda Mahārāja and laughed slightly. “All he wants is fame,” he said. “He’s interested only in fame.” By this time I had forgotten that I even wanted to take sannyāsa. I was completely satisfied just being there with Śrīla Prabhupāda, and I said to him in a fit of devotion, “Actually, I wanted to take sannyāsa, but if I could just be your servant, this is enough.”
In his initiation lecture, Prabhupāda stressed śravaṇam, or hearing about Kṛṣṇa, as the most important item in devotional service.
“All these devotees present here,” he said, “they are not Indians. I have not brought them from India, neither have I bribed them. But by hearing only, they are now coming to God consciousness and becoming devotees. Therefore this śravaṇam, or hearing, is very, very important. So all of you ladies and gentlemen present here, take advantage of hearing about God from this institution, and you also will become God conscious.” Prabhupāda compared Kṛṣṇa to fire. To enter that state of fire one needs a high temperature, he said. One can transform wood into fire, but if he throws water on the wood, then he cannot ignite it nicely. Prabhupāda compared sinful activities to wet wood; they prevent one from entering the fire of Kṛṣṇa consciousness. “Those who are habituated to all these sins,” Prabhupāda said, “namely illicit sex, meat-eating, intoxication, and gambling—to give up these habits may be a little painful in the beginning. But if you practice and pray to Kṛṣṇa, He will help. It is not difficult to give up these habits. As soon as you give up this wetting process, this sinful life, then immediately you become fifty percent purified to approach God. Then by chanting Hare Kṛṣṇa mantra you make further, further, more, more progress. And when you are completely free from all sinful reaction, then you will understand God and love Him.”
As in Mexico, Śrīla Prabhupāda began using Spanish phrases in Caracas. When on a morning walk a woman greeted them saying, “Buenos dias,” Prabhupāda asked what it meant. A few minutes later, as a group of joggers approached, Prabhupāda called out, “Buenos dias,” and they replied, “Buenos dias.” On several occasions he used the Spanish words for soul—alma and Super-alma.
One evening Hṛdayānanda Mahārāja entered Śrīla Prabhupāda’s room and found him alone, carefully reading the Spanish edition of the Kṛṣṇa book, Kṛṣṇa, La Suprema Personalidad de Dios.
Śrīla Prabhupāda!” Hṛdayānanda Mahārāja exclaimed. “You are reading in Spanish!” Prabhupāda smiled and said, “For Kṛṣṇa you can do anything.”
After a lecture in the temple, a woman who frequently attended expressed her doubt to Prabhupāda.
Hṛdayānanda Mahārāja: “‘She says that at the temple there is much māyā and that the people who live in the temple are faulty.”
Prabhupāda: “And where there is no māyā? Tell me a place where there is no māyā; we shall go there. No, in the temple there is no māyā. Because I am in māyā, I am thinking the temple is māyā. Let us consider the Bhagavad-gītā: mām eva ye prapadyante māyām etāṁ taranti te. ‘For anyone who surrenders to Me, he overcomes the influence of māyā.’ Therefore, those who are living in the temple are not in māyā.”
It was the last morning. Prabhupāda sat on the vyāsāsana, ready to leave for the airport. Beside him on the floor sat his orange travel bag. He spoke his last words, translated by Hṛdayānanda Mahārāja.
“So I thank you very much for your kindly receiving me in this temple, and I was very happy. My request is that you continue your devotional service very faithfully and rigidly. Then in this life you will be able to see Kṛṣṇa face to face; that is a fact. So you follow the advice as given by Rūpa Gosvāmī. Utsāha. The first thing is enthusiasm that ‘I must see Kṛṣṇa.’ You are seeing Kṛṣṇa. The Deity of Kṛṣṇa and Kṛṣṇa are not different. But even personally you can see, simply we have to continue the enthusiasm. Enthusiasm means to take things very seriously—utsāhād, dhairyāt—and patiently. We are determined to go back to home, back to Godhead, so we should patiently follow the rules and regulations.
“So these are the six principles. Enthusiasm and firm determination and patience and executing the regulative principles. Tat-tat-karma-pravartanāt. And sato vṛtteḥ means behavior must be very honestly, no hypocrisy. Tat-tat-karma-pravartanāt, sādhu-saṅga. And in the association of devotees. If you follow these six principles—namely enthusiasm, determination, patience, and executing the regulative principles, and keep yourself honest and in the association of devotees—if you follow these six principles then your success is sure.
“So these are the six positive principles, ṣaḍbhir bhaktiḥ prasidhyati. By following these six principles, success is assured. Similarly, there are opposite number. What is that? Atyāhāra, eating too much. Atyāhāra, prayāsa—prajalpa, talking nonsense, gossiping some subject matter which has no concern with Kṛṣṇa consciousness. We are accustomed to do that; we should avoid it. Atyāhāra prayāsaś ca prajalpo niyamāgrahaḥ. Niyamāgraha means simply make a show of the rules and regulations but not actually realize them. And laulyam, to become very greedy, and jana-saṅgaś ca, mixing with persons who are not devotees.
“These six things should be avoided, and the first things should be followed, then your success in devotional service is sure. Prajalpa, unnecessary gossiping. Just like people are wasting time taking one newspaper and talking for hours. These things should be avoided. And to associate with nondevotees, and greediness—these things should be avoided. Atyāhāra prayāsaś ca prajalpo niyamāgrahaḥ/ jana-saṅgaś ca laulyam ca ṣaḍbhir bhaktir vinaśyati, If you indulge in these six items, then your devotional service will be finished. And the first six principles means utsāhād niścayād dhairyat tat-tat-karma-pravartanāt/ sādhu-saṅgat sato vṛtteḥ ṣaḍbhir bhaktiḥ prasidhyati. By these six principles you will advance, and by the other six principles you will fall down.
“So under the guidance of your leaders in this temple, especially Hṛdayānanda Mahārāja, you follow. One life just take a little trouble. It is not trouble, it is very happy life. But because we are accustomed to these material habits, we think it is trouble. No, it is not trouble. It is very pleasing. Susukhaṁ kartum avyayam. To execute devotional service is very pleasing. Thank you very much. Hare Kṛṣṇa.”
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