God Is Person Universal Father

Defining religion and spiritual energy

0:01This is William James. All of these quotations are taken from his most famous book, which was entitled "The Varieties of Religious Experience". He's an American philosopher.

0:20He defines religion in this way: "Were we to limit our view to it, we should have to define religion as an external art, the art of winning the favor of God." From soul to soul between man and his maker. The man are—

1:02not man, there are living beings, varieties. We simply do not see the man as a living being. We see there are varieties of living beings beginning from water up to the higher planetary system.

1:28The different forms of living beings, we have several times repeated: jalajā nava-lakṣāṇi, sthāvarā lakṣa-viṁśati, like that—nine millions, nine hundred thousand forms of body within the water.

1:51The plants, trees, creepers, insects. All of them are living beings. God is concerned with all of them. Why man is created? Every one of us in different form we are created—

2:14or exactly not created, we are part and parcel of God. In one word, God is the Father of all living entities. So the simple relationship is that God is maintainer, we are maintained. This is our relationship.

2:42In the material world, as a man may have more than one wife, so similarly God has two prakṛtis or śaktis, that is, energies, material and spiritual.

3:09So in the material world, the material nature is the mother, God is the father, and varieties of living entities— they are all maintained by the Father, Supreme Father. This is the conception of universal brotherhood.

3:31And if we understand our relationship with God as Father and Son, there are so many sons, that is confirmed in Bhagavad-gītā: sarva-yoniṣu kaunteya, all different forms of life. The mother is material nature.

3:49And God says, "ahaṁ bīja-pradaḥ pitā." So that relationship should be known. And if we act according to the relationship, there will be actual peace and prosperity and advancement of our knowledge.

4:16That is what concerning the founding of religions, James writes: "The founders of every church owed their power originally to the fact of their direct personal communion with the divine.

4:36Not only the superhuman founders—the Christ, the Buddha, Muhammad— but all the originators of Christian sects have been in this case, so personal religion should still seem the primordial thing even to those who continue to esteem it incomplete."

Stages of personal god realization

5:00God is a person. If He is the Supreme Father, the Father is a person. We have got no experience of a father being an impersonal thing. My father is a person, his father is a person, his father is a person in the same way.

5:20Father's father is such a... So the ultimate father is also a person. There's no doubt about it. Either a human father or an animal father, every living being is a person.

5:40Therefore, the right conclusion is: God, the Father of all living beings, is a person. Personal conception of God is there in every religion.

5:59Christian, Indian... māyā-mṛga-dayitaye kṛṣṇāya... and Vedic kriya: om tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Those... those are... sūra means

6:16advancing in spiritual knowledge, or the brāhmaṇas, one who knows the Supreme; they find the Supreme Father is Lord Viṣṇu. Lord Viṣṇu and Kṛṣṇa is the same category or same substance. So God is personal, and the ultimate.

6:46And the impersonal realization is imperfect realization of God. The Supersoul realization is still advancement, and the final advancement is Bhagavān, or a person, God.

7:14So we must know our relationship with Him, and first of all, our first business is to know God and our relationship with Him, then act accordingly; then our life becomes perfect. This is the process of God realization.

7:43James saw religion as the source of philosophy.

7:48He writes: "Since the relation of man to God may be either moral, physical, or ritual, it is evident that out of religion, in the sense in which we take it, theologies, philosophies, and ecclesiastical organizations may secondarily grow."

8:10So philosophy means advancement of knowledge. So we are making progress in knowledge; when our knowledge has actually come to the point of perfection of knowledge, there is understanding of God.

8:32God is there, but on account of our foolishness, sometimes we deny the existence of God. That is the most foolish platform of living condition.

8:46But sometimes we have got a vague idea, some imagination, sometimes impersonal, sometimes fantastic; in this way, different philosophies mean they're searching after God.

9:04But on account of not being perfect, there are differences of opinion and different conceptions of God.

9:14But actually God is a person, and when one comes to that platform to know God, to talk with Him, to see Him, to feel His presence, and to play with Him, that is the highest platform of God-realization. And the relationship is: God is the great and we are small.

9:45Our position is always subordinate. This is the continuation of William James: for to carry the orders of God easily. So the more this fact is realized, that is perfection of religion.

10:09And no religion is perfect when he understands who is God and how we learn to love Him. So we... [Sanskrit]. Proceed. Proceed.

10:32When you actually understand God and try to please Him, serve Him, that is really religious life and perfection of life.

Practical application of religious principles

10:47James gave the following estimation of impersonalism and Buddhism. He wrote: "There are systems of thought which the world usually calls religious, and yet which do not positively assume a God.

11:05Buddhism is in this case; popularly, of course, the Buddha himself stands in place of a God, but in strictness, the Buddhistic system is atheistic." Yes. That is described in the Śrīmad-Bhāgavatam: sammohāya sura-dviṣām.

11:28Lord Buddha appeared at a time when people became atheistic. And especially they began to kill animals in the sacrifice in large quantity. So Lord Buddha appeared, being sympathetic to the poor animals.

11:53Sadaya-hṛdaya-darśita-paśu-ghāta, he was very, very much aggrieved to see the poor animals being killed unnecessarily.

12:07He preached the religion of non-violence, and because the people become atheist, so Lord Buddha, just to take them under his control, he also collaborated and said, "Yes, there is no God." But you hear me.

12:39No, but he is an incarnation of God. So it is a kind of transcendental cheating that in the beginning he said there is no God, but he is God Himself. And people accepted his words as sākṣāt. That is Buddhism.

13:03But this very word is used: san-maya-hay or surud-bhīṣama. Surud-bhīṣam: atheist class of men are always against theist class of men. Therefore their name is that—atheist means who are envious of devotees.

13:25So in order to achieve these persons who are envious of God or devotees, Lord Buddha appeared and established a system of religion on the platform of non-violence, no animal killing.

13:45Because those who are animal killers, they cannot understand God at all. That is not possible. They may have some vague idea. So Lord Buddha wanted to stop these sinful activities and establish the system of non-violence.

14:08James writes about religion and total surrender and involvement.

14:15He says, "In the religious life, surrender and sacrifice are positively espoused; even unnecessary givings up are added in order that the happiness may increase.

14:30Religion thus makes easy and felicitous what in any case is necessary. It becomes an essential organ of our life, performing a function which no other portion of our life can so successfully fulfill."

14:50Yes, without religion, the human society is animal society.

14:57So religion must be there, and religion means to understand God, to learn how to love God, how to obey His orders, and actually real religion means to accept the order of the Supreme God.

15:23In the Bhagavad-gītā this fact is taught; God is personally teaching that, "You become My devotee. Always think of Me." Man-manā bhava mad-bhakto. Worship me, mad-yājī.

15:46And if you cannot do anything more, you simply offer your obeisances unto me.

15:54Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. Without any big, uh, I would say, attempt for a religious system, if one has got, uh, the idea that there is God, and even without seeing Him, if he follows this instruction: "Always think of Him."

16:24Either as you think of Him as personal God or as localized or all-pervading, but God has got form; one has to think of the form of the God. That is easier. And if God is accepted as an impersonal, that is very troublesome.

16:50That is stated in the Bhagavad-gītā. Those who are impersonalists, for them to think of God is very difficult. Who is God and what to think of? So the so-called meditation is very difficult.

17:20But if you have got really a conception of the God, just like we have God, Kṛṣṇa, the Supreme Personality of Godhead, although He has got different incarnations' forms, He is the Supreme. We think of Him.

17:40That is our Kṛṣṇa consciousness movement. We can think because we have got the form. We have got the deity in the temple.

17:48We have got the picture in our life. So we have a definite, uh, conception of God and definite instruction of God. So this system, uh, following the Bhagavad-gītā, is definitive understanding of God.

18:10So if people may take this system, and by practical example they can see how those who are Kṛṣṇa conscious, how they are advancing in the religious system, in every system, because, uh, God has instructed everything: uh, religious, political, social, uh, cultural, philosophical, uh, science, physics, everything.

18:44Perfectly. God is God means He gives perfect instructions. So there are perfect instructions in the Bhagavad-gītā. We have accepted. Not accept, and we have known. God is there, you accept or not accept. It doesn't matter.

19:06So those who are fortunate, they will see the actual form of God following the śāstras and be perfect in their life. That is what James sees: happiness as an integral part of religion. Yes, happiness is this:

19:29love God, follow God, you become happy. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. As soon as one is actually a God-realized person, he is immediately happy. Prasannātmā. Prasannātmā means happy.

19:46There is no duality, that distress, like that. It's perfectly happy, prasannātmā. Prasannātmā is described as na śocati na kāṅkṣati. There is no hankering, no lamentation. Everything is perfect in condition.

20:10Samaḥ sarveṣu bhūteṣu: there is no distinction between man to man, nation to nation, animal to man, because in the perfect state, we are one. Who is actually

20:26religious, he is no longer interested only in the human society, but he knows that everyone within this material world, either man or animal or trees, they are all living entities, part and parcel of God.

20:45They are different forms only. In this way he has got clear understanding, clear dealing, and clear life, clear advancement and clear success. That is perfection.

21:06He says that the natural existence often proves itself to be basically unhappy. With such relations between religion

21:16and happiness, it is perhaps not surprising that men come to regard the happiness which a religious belief affords as a proof of its truth. If a creed makes a man feel happy, he almost inevitably adopts it.

21:34Such a belief ought to be true, therefore it is true. Such, rightly or wrongly, is one of the immediate inferences of the religious logic used by ordinary man.

21:50He who has actually a clear conception of God, and if you have decided to obey God and love Him, that is happiness.

Morality and the spiritual master

22:05Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. This process of acting in obedience to the order of God, as you are doing in the Krishna Consciousness movement. We have no other business than to obey the orders of God.

22:27God says that you preach this confidential philosophy, He, Krishna, calls us there, everywhere. So because we are trying to love God, we have got some affection and love for God.

22:45Therefore we are so much eager to spread Krishna consciousness now. Otherwise, it is Krishna's business; why should we bother about it? No, because we love Krishna and He's happy that His message is being spread.

23:06That is our happiness also, that we are trying to serve God tacitly, without any doubt. So we also feel happy. And God says that He will be very happy if you do this. This is reciprocation. This is religion.

23:28Religion is no sentiment. Actual realization of God, actual carrying out or executing the orders of God—then God is happy, we are happy, and our progress of life is secure. He sees the lover of God. He

23:55writes, as Saint Augustine's maxim: "If you but love God, you may do as you incline." And morality? That is very nice. Morality means to execute the orders of God. If God is satisfied, then it is moral.

24:32Otherwise, our so-called convention in this material conception of life—"this is good, this is bad"—they are described as mental concoctions.

24:44We must have clear orders from God, and if we execute it for the satisfaction of God... This means, in other words, morality means the action which satisfies the Supreme Lord. That is morality.

25:03And if it does not satisfy the Lord, then it is not morality. It is immoral. We therefore sing every day: yasya prasādād bhagavat-prasādo. And

25:18the orders of God are carried through the representative of God, the spiritual master. Because directly we have no connection with God. The spiritual master is the transparent via media between God and ourselves.

25:39In our perfect stage, of course, we can talk with God, but in the beginning, neophyte state, there is no such chance. Therefore, we have to take instruction from the spiritual master who has got direct connection with God.

25:57And if we satisfy the spiritual master, this means we have satisfied God. That is happiness.

26:08Concerning evil, James writes: "Evil is a disease, and worry over disease is itself an additional form of disease, which only adds to the original complaint.

26:23Even repentance and remorse, affections which come in the character of ministers of good, may be but sickly and relaxing impulses.

26:33The best repentance is to up and act for righteousness and forget that you ever had relations with sin." Yeah. The highlight of morality is what... is this person... he feels that evil is a disease.

27:00But worry about evil is just an awful disease. So disease, when you are in a diseased condition, it means increasing suffering. In a disease, it increases. Without treatment, disease increases.

27:24There's fire: without being extinguished, without attempt at extinguishing, it increases. Debt: compound interest increases.

27:41So therefore the instruction is that disease, fire, and debt should not be kept as it is without any attention. The attention must be there to see that it is not increasing, it is being completely extinguished.

28:06That is intelligence. So therefore, we must know our suffering is on account of disobedience to the orders of God or on account of becoming irreligious. So we must find out the real system. There

28:31is already, but on account of our ignorance, it is now covered by material contamination.

Material suffering and divine opulence

28:40Otherwise, our relationship with God is a fact. We are thinking independently. That is foolishness.

28:51The demoniac class, they falsely think independent of the orders of God, therefore they're forced to accept which they do not want; ultimately they're forced to accept the punishment, but they call it their disease.

29:14And still, this class, they deny the existence of God. That is their foolishness.

29:23Actually, God is there, His order is there, and if we are deficient in carrying out the order, we should take the instruction of a spiritual master. And then we become happy. He sees two basic types of religions.

29:52One he calls sort of a naive optimism that says, "Hurrah for the universe, God's in his heaven, all's right with the world." He calls this the sky-blue optimistic gospel.

30:09And another type of religion, which he calls pessimistic, in the sense that these religions recognize the inevitable futility of materialistic life and they offer deliverance or mukti from the fourfold miseries of material existence.

30:36Says man must die to an unreal life before he can be born into the real life. So he felt that the completest religions take a pessimistic view of life on this life in this world, materialistic life. Yes.

30:56Allah is pessimistic of this material world. He's anywhere. Man knows what are the sufferings of this material world. Adhyātmika, adhibhautika, adhidaivika. There are so many sufferings pertaining to the mind, to the body.

31:20Sufferings offered by other living beings and sufferings imposed forcibly by the laws of nature.

31:30So the world is full of suffering, but under the spell of māyā, illusion, we accept this suffering condition as progress, but ultimately, whatever we do, the death is there and all the result and action of our activities, uh, they are taken away and we are put to death, uh.

32:01So under these circumstances, there is no happiness within this material world. I am fully arrayed for my happiness. And any moment, just after arrangement, we are kicked out, we have to accept that.

32:23So where is happiness here? The intelligent man is always pessimistic.

32:31The first of all, let us become secure that we are trying to adjust this material position to become happy, but who is going to allow us to become happy here?

32:48This is pessimistic view, and then part of that advancement of knowledge is there, and when he understands the orders of Krishna, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, to to surrender to the Supreme Personality of Godhead and after surrendering and understanding Him fully, then we go to the world which is full of bliss, knowledge, and eternal life. Tyaktvā dehaṁ punar janma naiti mām eti — that is perfection of life.

33:30So unless we take a specimen view of this material world, we shall remain attached to it and there will be repetition of birth and death, and sometimes high-grade life, sometimes low-grade life.

33:46But this business is, uh, very, very, um, disturbing. Uh, we make some arrangement to live here permanently, but nature will not allow us. Duḥkhālayam aśāśvatam—we work very hard, that is unhappiness.

34:10And sometimes we may get good results, sometimes bad results, sometimes frustration. So where is happiness?

34:19The happiness is only to understand God and act according to His advice and then go back to home. That is... that James writes of the characteristics of a sādhu in this way.

34:37He says there is a certain composite photograph of universal saintliness, the same in all religions, of which the features can easily be traced.

34:48They are these, and he numbers number one: a feeling of being in a wider life than that of this world's selfish little interests, in a conviction not merely intellectual, but as it were sensible of the existence of an ideal power.

35:09In Christian saintliness, this power is always personified as God. So that's the one characteristic of a sādhu: the feeling of being in a wider life than that of this world's selfish little interests. Yes. God.

35:28The definition of God is there in the Vedic literature. That He, God, is the great. The Christian idea is also there. That greatness... that if we so value things, what is the greatness?

35:44The greatness in six opulences says that God is the richest, God is the strongest. And God is the most famous. And God is the wisest. And God is the most beautiful. And God is the perfect renounced. He has got so many states.

36:16Sarva-loka-maheśvaram. But still He is not very much interested within this material world. He's in the spiritual world along with His associates. The Brahman proposition is: let us go back to home, back to Godhead.

36:37This is our Krishna consciousness movement. That is perfection of life.

36:44His second characteristic of a sādhu is that he has a sense of the friendly continuity of the ideal power with our own life in a willing self-surrender to its control. Yes.

37:05That is the ideal, this Vasudhaiva Kutumbakam, kāryāryāṇāṁ ca. We are members of the same family. God is the Supreme Father. That is the ideal society. Oh, the second point again? A sense of the friendly continuity.

37:37Yes, friendly continuity means that there are so many relationships, high relationships. First relationship is the master and the servant, and then friend to friend, then uh, son and father, and then beloved and beloved.

38:07So these are all friendly relations. We can, uh, when we are actually in God's relationship, we have got natural instinct to accept any one of them.

38:22So our friendly relationship with God, and can we choose somebody likes, uh, sometime as friend to friend, father and son, or beloved and the lover, master and the servant, and the supreme and the subordinate—they are five relationships.

38:50Any one of them. When we are actually liberated, free from material contamination, we being eternal part and parcel of God, the particular relationship is revived. That is called svarūpa.

Liberation and universal brotherhood

39:18Three: he speaks of an immense elation or happiness and freedom as the outlines of the confining selfhood melt down. Yeah. Sarva-dharmān parityajya mām ekaṁ. So, this material selfishness is māyā.

39:41Actually, that is not selfishness. Real selfishness is to know the relationship with God. But persons who are engrossed with the spell of māyā, illusory energy, they do not know that.

40:01Mostly 99.9%, they have vague idea of God, and how they know the relationship? So, so that our actual business, first business is to have complete idea, complete sense of God and our relationship.

40:25That is the business of human life. The problem is the basic process, the real business is to realize God. realize God. Either you take yoga system or jñāna system, and bhakti is the same thing, simply realization of God.

40:48That is the business of human life. He hasn't got to do any other thing. That is practical understanding of God. A perfect human being knows that my necessities' supply is supplied by God.

41:07So I have no business to improve the economic condition. That cannot be done also. Nobody is going to be very rich, all of them. According to the destiny, he gets his position.

41:26So once self-realized, he does not want to improve the material condition of life, but he wants to improve the spiritual conception of life. That is human life.

41:47Fourth, he sees a shifting of the emotional center toward loving and harmonious affection toward "yes" and away from "no", where the claims of the non-ego are concerned, that is to say, agreeing with God.

42:05God is asking always that you agree to obey my orders. And as soon as we accept this principle, we immediately become liberated. Yes, from this point I shall now fully agree with the orders of Krishna. That is liberation.

42:29The liberation is explained in the Śrīmad-Bhāgavatam: to give up a mode of life other than devotional life. Mukti hitvānyathā-rūpam. Our life is meant for learning devotional service to the Lord.

42:51As soon as we give up this principle of life, devotional service to the Lord, that is our anyathā-rūpam, means our living condition otherwise. Except devotional.

43:06That living condition otherwise than devotional service is called conditioned. And as soon as we come to this platform of devotional service, that is mukti, liberated. Mukti hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ.

43:28To remain in one's own constitutional position is called mukti. James believes, that the existence of many religions in the world is not regrettable, but is necessary to the existence of different types of men.

43:51He says, "Should all men have the same religion? Ought they to approve the same fruits and follow the same leadings? Are they so like in their inner needs that exactly the same religious incentives are required?

44:08Or are they different, or are different functions allotted to different types of men?

44:14So that some may really be the better for a religion of consolation and reassurance, whilst others are better for one of terror and reproof. And he goes on to conclude that he thinks this is the end. Therefore I

44:32was talking this morning that accept God as the Supreme Father, and the material nature is the mother. And we living entities in 8,400,000 forms, we are all sons of God.

44:54Everyone has got the right to live at the cost of the father. The father is the maintainer—that is natural—and we are maintained. So every living being should be satisfied and in the condition given by God.

45:20Man should live in his own condition. The animal also should live in his own condition. Why the man should encroach upon the rights, living right of other living entities like anyone? No.

45:38Nobody should encroach upon others' right. Everyone is son of God, let them be maintained by the orders of God. That is ideal life, family-like, all living in the... are the members of the same family.

46:04Bhaktivinoda Ṭhākura says that kṛṣṇera saṁsāra kara chāḍi' anācāra: just living the family of Krishna without violating the rules and developing. Then it is happy. Or without violating the orders of law.

46:26Just staying in the family, the father is the chief man, and the sons can live very happily by being obedient to the father. There's no trouble. Father will give all supplies and necessities.

46:41We will remain obedient to the Father. And all the brothers can live peacefully. Very common example. But they will not do that. They will encroach upon others' jurisdiction.

46:59That is the cause of disturbance: disobedient to the orders of Father.

Sustainable meditation and eternal relationships

47:10Typical of the latter part of the 19th century, James's only acquaintance with Hinduism was through the impersonalists. And he spoke of samādhi and the mystical experience in this way.

47:26He says the Vedantists say that one may stumble into superconsciousness sporadically without the previous discipline, but it is then impure. The test of its purity, like our test of religious value, is empirical.

47:44Its fruits must be good for light. When a man comes out of samādhi, they assure us that he remains enlightened, a sage, a prophet, a saint, his whole character changed, his life changed, illumined.

48:02What is this samādhi? Or samādhi means ecstasy. Or as in God consciousness, that is samādhi. That is explained: yoginām api sarveṣāṁ mad-gatenāntar-ātmanā.

48:26The yogi means they're always remaining in meditation of the Supreme Lord. Dhyānāvasthita-tad-gatena. Mind is always absorbed in God. That is samādhi. Yes, no other thought than God.

48:49So if we can continue in Krishna consciousness, that is samādhi. Now James equates this mystical union or samādhi to be a union in which the individual has lost contact with the external world.

49:08And he therefore concludes that mystical states cannot be sustained for long, except in rare instances; half an hour, or at most an hour or two, seems to be the limit beyond which they fade into the light of common day.

49:25Often when faded, their quality can be but imperfectly reproduced in memory, but when they recur it is recognized, and from one recurrence to another it is susceptible of continuous development in what is felt as inner richness and importance.

49:48Why not think of Krishna constantly, without any cessation? And that is recommended in the yogic chapter of the Bhagavad-gītā: yoginām api sarveṣāṁ mad-gatenāntar-ātmanā. Śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ.

50:11Sa me yuktatamo mataḥ. You can find out that: yoginām api sarveṣāṁ mad-gatenāntar-ātmanā, śraddhāvān bhajate yo mām. Who does not cease to think of Krishna as God.

50:34So our Krishna consciousness movement is that we keep always in the thought of Krishna twenty-four hours; then we do not fall down from the yogic principle, that is samādhi. Such

51:01mystical states, as James points out, have been also experienced momentarily and artificially through drugs such as ether. William James himself took ether. These are lacking something. This is not sustainable.

51:22There is an artificial means. Artificial things cannot sustain.

51:30But if you engage yourself in the devotional process, and śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, always hearing about Krishna, always talking about Krishna, always remembering about Krishna, always engaged in some service.

51:54In the temple there are so many services, or distributing literature of Krishna. In this way, if you keep always engaged in Krishna consciousness, that is perfection of that.

52:13James, after analyzing all of these religions, different religious experiences, he gives his own conclusions, and he concludes his book in this way. He gives five basic conclusions.

52:33The first one: that the visible world is part of a more spiritual universe from which it draws its chief significance.

52:48Yes, material world means it is existing in the spiritual importance of the Lord, just like all the planets they are resting, living within the sunshine.

53:10But by geographical position, when it is backside— the sun is not in the front but in the back— then it becomes dark.

53:28Similarly, everything is existing in the spiritual rays of the Lord, and when you forget this, it is called material world. So the material world is in that spiritual world. But forgetfulness of God is material.

53:52So when we revive our consciousness, God consciousness, then there is no more material. For such a person who is advanced in spiritual consciousness, there is no such thing.

54:08There is nothing material; everything is spiritual. Well, that's his second conclusion. His second is that union or harmonious relation with that higher universe is our true end. Yeah. True reality.

54:26There is no more material realization. No more material realization means no more forgetfulness of our eternal relationship with God; then it is spiritual.

54:41Three: that prayer or a communion with the spirit thereof, be that spirit God or law, is a process wherein work is really done and spiritual energy flows in and produces effects, psychological or material, within the phenomenal world.

55:03For a religion produces a new zest which adds itself like a gift to life and takes the form either of lyrical enchantment or of appeal to earnestness and heroism.

55:20In other words, our relation with God in the world gives that gift to life. Already explained, this energy to, uh, realize the creation of God with our veneration, appreciation, there is one relation.

55:43See, this is called śānta-rasa.

55:46Then further progress is that to offer himself, to serve God, that is called dāsya-rasa, and further advancement, to treat God as friend, that is sakhya-rasa, then accept God as Son, that is vātsalya-rasa, and accept God as the most beloved, and that is mādhurya-rasa.

56:20So in this mādhurya-rasa, to accept God as the most beloved head includes other relationship. And that's what he here is the highest perfection of relationship.

56:35Although all other relationships there are good, but it depends on the devotee's choice, whichever the rasa in life, the result is the same, but by comparative study it has been decided by the saintly person that our direction with God as the lover and beloved, that is the highest position.

57:07The fifth is an assurance of safety and a temper of peace and, and in relation to others, a preponderance of loving affections. That's when we actually come in contact with God, these senses prevail for you. The last one.

57:33An assurance of safety of money. A devotee is always confident that "I am sincerely serving Krishna." So, in case of danger, Krishna will save me; the Prahlāda Mahārāja life is see.

57:55He was a helpless child and his father was always chastising him. But he was confident that Krishna was saving. So when the things became too much intolerable, so God appears as Nṛsiṁhadeva there and killed Hiraṇyakaśipu.

58:20So therefore a devotee's protection by God is always guaranteed. And one who is pure devotee, he is not disturbed by any material condition. He keeps his firm faith in God. That is called śaraṇāgati.

58:41It is called avaśya rakṣibe kṛṣṇa viśvāsa-pālana. To continue the faith that Krishna is my protection.

58:55To accept things which are favorable to God consciousness, to reject things which are unfavorable to God consciousness, to have firm faith or security under the protection of God, and to enter into the family of God.

59:18These are the different processes of sādhana. He concludes: in opening ourselves to God's influence, our deepest destiny is fulfilled.

59:32The universe takes a turn generally for the worse or for the better in proportion as each one of us fulfills or obeys God's demands. Yes. That is the concept. God demands that you fully surrender unto Me.

59:51So when one is fully surrendered unto God, that is what... so that's the conclusion.