Conversation on Publishing and Spiritual Teachers
A. C. Bhaktivedanta Swami Prabhupada
Chapters
Personal history and spiritual publishing
Now you can have a sit-in dialogue. From 1945 to '52, seven years. Then we were there for a couple of years. Then we left again. Right, you are saying okay. No.
You are saying the Lokmanya, previously even on the loop is the... and he used to deliver this course at the place of the president of the Vidarbha, leader of the Bhushi. He is a retired manager of the Bank of Rome.
Very pious and devoted man. What is the address of our Indian person? And oh, I didn't view? I'll not speak any particular view. This only gives only a glimpse of the sociological approach of the extra- social.
For example, Marx, Pitirim Sorokin, and the leading sociologists of all time, Max Weber and all of this. But then there can be an approach, I'm studying now and I'm intending to write another Niradha in that. The
only book which I got in my interpretation was my family bond. Something from Bombay. Gītā has a title, maybe that was only about complete title with some Gītā.
Yes, I have seen that thing. If these books are published in paperbacks, they will have greater sale than we are in India. We can suggest a good firm. We can give our concern on that. Then we can print.
I think printing can tell the picture, we tell you. Then doing something when they are completed, or the first translation. Then Maharishi's book also is completed by them. There was international energy like this.
Mentor books are also good from Macmillan. Mentor people make the... but I mean you maybe... No,
Global spread of philosophical conviction
some simply came and prayed with me. I have the honor to be host of you. I am not interested. Not so funny, we are not from me. No, I am much impressed by the... you meeting his left.
He essentially gives the tantric approach. Tāntrika. Yes. Havida. She is there, she is the must. Huh? Śrīvidyā. Oh, what is that? She done. They have to meditate on Rudra. He meditated about 200 to 300 disciples in the guru.
And uh our Maharaj was here. He had married an American woman. So he had a son, Prince Richard. He had now English Hinduism. Shivali Bokka. He and his wife, American wife, they both got in the future for me.
He suggested to them that if there is any friendly control with me and they consult it. But later on they express facts. That is everywhere. He gave me montage dollar. And later he everything dead back.
He had that would be regular auto by which one can enact anyway. People that call four. But that's the key in the man, he is most targeting. As a man, he is most. He's not a good speaker, not a good writer also.
He said that the man is charming. Maharaj. This is nice. He has a good feature and big beyond it. I think finally very five minutes. So uh awesome. Huh? So also. Five weeks. Five weeks, yes.
Five weeks, things, uh, very Sagama told me he may not say he may and um Mahita was telling uh he's going to America because he's the name is so good in America.
He saw him come out here, if you come with me, I'll take you to America, I'll show you how to read it, just like I did." That is good. So I'll show you how to make it big because America... Well, what is otherwise? Okay.
I think he said, "I dare what you said," but he left. You know what I mean? What is his position in America, man? I mean, Varya Pakra. Physical Varya Pakra.
He threw out some followers; they are very non-intelligent men, and mostly, uh, most of these people are very much, uh, aware of him. In Germany he was very popular. In Germany he was very popular.
But a lot of the boys that used to go there, they came to our camp. Some of the disciples went in the exposure. Exhibition in Japan, exhibition. And there's the example center there. In Japan.
It looks to me that if you want to go there and you want to go to go there, but I don't know why I'm not saying that we're going to... It is a particular exposition of philosophy. It must be born from my conviction.
And if I am not convinced of it... Some men have applied there on your behalf. Yes, there is one man. Only one man. But one man is looking after. Vijahavan diti. Yes. So put text for the sivya. Yes. He text. Yes.
What, uh, money you have to spend here? We send you a few hundred rupees for me.
Spiritual principles and consequences of sin
Any big game is important because of the keepers. Place game is important because of the workskeeper. I would like to go for a walk, um, uh, yeah, I think it's a good one. What is this syllabus? This one. This wife.
He doesn't really have one. He said he's been in India for a year, it's been so many gurus, and he just, uh, confused to come to the point. Yeah, I do. If he really thought of something good, he'll find something.
The ācāryas, the prominent men, or did they believe that they're trying to supreme upāsanā? Then where is their standard on the basic principles? There is guidance. Then what is that standing?
Along the seventy-five degrees in general and all that sort of... and I think that's it. Not so... you don't need to. The fact is that, uh, it's haphazard with them. That is the complexity with them. And
let me want to say by the stress or by, uh, too much sinful activities to be done. The śrāddha ceremony, observed by the son, can give you another body. That is piṇḍa. Put the piṇḍa prayer in.
But that ceremony is also not observed. So all are becoming ghosts, and I catch them down? And see, we can see ghosts, and this catch and doubt can... I... There are so many subtle laws.
And andha yathā dhandhair upanīyamānāḥ, they become leaders. They are themselves blind. They have no knowledge. And they are leading other blind. Therefore, the present situation.
Not only now, it is now in greater number, and volume is very great. That is the way our material world works.
Yoga and the path of devotion
Anyone who has come to material world is illusioned, is that he has forgotten his relationship with Krishna. Krishna... we are the whole, aṁśa, called that me. Krishna is the enjoyer. We are enjoyed.
Krishna is svatantra, we are asvatantra. These facts they have forgotten. And artificially they want to be predominated. They have forgotten the fact that I can have the freedom in it. I have always freedom in it.
And that is my... So that forgetfulness is a cause of, uh, material... matir na kṛṣṇe parataḥ svato vā Very... One must be comfortably situated before discussing a spiritual matter that is in them.
If one is disturbed in his mind, then he cannot make any progress. Just like yesterday, as ordinary or something, America is materially happy, that for them, uh, bhakti-yoga is kind. Yes. Yes.
Everybody understands that is so. And for India, karma-yoga too. He doesn't know anything. He should not have bothered his adjustment. This is necessary for years. Therefore, an authorized...
And we never had yet because He is Bhagavān. You can take away other dharma. Whatever you cannot do that, that is not good. You can... Yes, I know other people. Yes. That's it.
So, so, uh, karma-yoga and bhakti-yoga, uh, then it is stated in the Bhagavad-gītā, then only, uh, pious persons, uh, make this thing. In the fifth chapter you will find this statement.
The karma-yoga, bhakti-yoga, jñāna-yoga. Actually the fact is to approach God. So yoga,
this word, this dharma is used, yoga, only for the purpose that either to execute karma, or either you execute jñāna, or either you execute bhakti-yoga. The ultimate goal is that this very word is added, yoga.
Yoga means to connect. Connect with the Supreme. So if you are habituated, you are very much habituated for fruitive activity, so connect it with Krishna.
If you are very much fond of philosophizing, then that also connects with Krishna. And if you want to, um, execute this term aṣṭāṅga-yoga, it is called actually aṣṭāṅga-yoga. Yamena niyamena vā.
That also connects with Krishna. Therefore Krishna says: yoginām api sarveṣām. Mad-gatenāntar-ātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ.
Out of all kinds of yogis, the one who is always thinking of Me within himself, and thereby executing devotional service— these things are there in the Bhagavad-gītā. And karma, karma, the karma, that is also explained.
Like that, our government is executing karma-yoga by slaughtering 10,000 cows a day. That's all. They do not know what is karma-yoga.
And they want to pass on as karma-yogī politicians by committing the greatest amount of sinful activities. They are speaking of karma-yoga. They have been citing scriptures.
As soon as I began to recite from the Gītā, he wanted to go. He already had gotten enough knowledge. This is our position. We are in a very precarious position.
Not only in India, but in the West. Just like last night, some of the hippies came. That's from Germany. He saw all over the world. They are producing this. They have revolted against the standard social systems.
In Europe and America, where technology is very prominent, our people are now trying to imitate their technology, but they do not see the other side. The most advanced technological country is producing hippies.
They do not see to that.
Atonement and the value of knowledge
So for the last three days we have been discussing that naraka, hell, and the Śrīmad-Bhāgavatam gives the description of different hellish planets. There are planets known as hell.
Mahārāja Parīkṣit, after hearing about the heavy condition of the living entities, inquired from Śukadeva Gosvāmī: "What is the actual remedy to save these persons from hellish conditions of life?"
Now, in this planet also, these hippies, they are creating hellish conditions. Hellish conditions. So that was the question: how to save them from this hellish life? The reply was prāyaścitta. Prāyaścitta means atonement.
So he gave the example: just like a contaminated, diseased person has to take shelter of the physician and medicine to cure the disease, similarly, one has to take shelter of the prāyaścitta at once.
That is prescribed in every religious scripture, Hindu, Muslim, Christian. Just like the Christians, they have got atonement, confession.
Similarly, we have got so many types of atonement, giving the cow in charity and many other such practices. So Parīkṣit Mahārāja is intelligent.
Therefore he inquired from Śukadeva Gosvāmī that: “I do not find any remedy out of these performances of prāyaścitta. It cannot help.” Actually it is so.
Suppose I make some atonement, and my reaction of sinful activities is now nullified or adjusted.
And again, if I commit the same sinful activity, then suppose I have undergone the atonement, next again I commit the same sinful activity and I could not undergo the atonement, and if I die, then I am going to hell.
Therefore this atonement process cannot help me. That's very... past disease and... What is your name? Mr. Shah. Shah is representative of the medical and chemical part. Because people are diseased.
So the atonement is to pay for, and the medicine is to pay for the disease, and this is going on. But people are not desisting themselves from the disease.
A man is suffering from a certain disease and he is given by the doctor an injection and medicine to cure, but again he does. Again he becomes a victim of disease. That is vain.
So Parīkṣit Mahārāja, he says that if a man — everyone — he knows that this kind of sinful activity will produce trouble for me, and he has seen also, still he is committing.
Just like a thief: he knows that "if I commit theft, I shall be under law, I shall be put into prison."
And he has heard also from the leaders, from lawyers or from other men that stealing is not good; if somebody is caught by the police, he'll be punished. He knows, he has heard it.
And he has seen it also, that a man who has stolen, he is arrested and he's threatened to be punished by this.
So in spite of his hearing—these are two nice experiences, by seeing and by hearing— so in spite of two kinds of experiences, he commits sinful acts. Therefore, he says this atonement is no use. You cannot save him.
This is a question, a very intelligent question. Then Śukadeva Gosvāmī says this kind of prescribed atonement is actually no relief. Actual relief is knowledge.
Just like a man is committing theft out of ignorance, for lack of knowledge, therefore his real atonement is to come to the standard of knowledge. Parīkṣit Mahārāja says: "karmanā karma-nirhāro na hy ātyantika iṣyate."
His happening is due to his ignorance, his illusion. Therefore, to bring him to the same status, a real remedy is jñāna-vidhayā. He should be enlightened.
He should be conscious that "I am suffering, I am paying so much bill to the doctor and I am undergoing the trouble of accepting this kind of operation, and after being cured, still I am committing." What is the reason?
If he thinks like that, if he comes to the point of thinking like that, that is reason. That is knowledge. The knowledge platform, the jñānī platform—they are happy. Punaḥ punaś carvita-carvaṇānām.
They are engaged in fruitive activities. Suppose in this life I made some business, I become a very rich man, and next life again I get my birth. So these riches and this education is finished with this body.
He has to again go to school and learn and take education, if we at all get a human form of body. Otherwise, that is also not possible.
So the jñānī's position is that: "I want to live eternally. Why should I change continually this body after this body?" Therefore, the jñānī, out of millions of karmīs, one jñānī is supposed to be good.
Because he is thinking, "What is the problem of life?" Jñānīs, philosophizing: "What is the actual problem of life? Why am I put into this civilization? Why am I changing this world?"
When one comes to this consideration, peaceful... Similarly, these people who are suffering, they also, if they come to the point of, uh, contrary, say: "Why I should act like that? Keep hand separate."
That is against the one.
So, because at the time it says they actually, uh, I have acted something, uh, sinful and I act another, um, just like... I have taken, uh, some excess of food, uh, and I am now suffering some, uh, dysentery or something else.
So I take another thing, uh, medicine. But, uh, the jñāna is that: "Why shall I take excess of food and why shall I try to counteract by medicine?" That is knowledge.
And this is ignorance: "Let me go on taking food and let me go on taking medicine." This is ignorance. The real knowledge is that: "Keep my taking up excess food and suffering, then, uh, I am taking medicine again."
So how to stop this?
So therefore it is called dhimanthanam, and, uh, Sanātana Gosvāmī says that this is not actual cure, that I uh, contaminate myself by my ignorant activities and again counteract by some other method; this is not good.
The real good is, real prāyaścitta is, uh, to come to the standard of knowledge. Then he says, uh: "Yamair ivānyair niyamaiś ca rājan na kṣiṇoty agha-pāpa-māyā... veṇu-gulmam ivānalaḥ."
Austerity and discipline for spiritual health
Those who are annam, the foodstuff, meat of—they take food, uh, uh, I mean, it's just as required, uh, not more, not less.
For them, a disease cannot, uh, I mean, discover that. Actually, our all diseases are produced for violating the rules, or health rules, or hygienic rules.
Actually, those who are following the hygienic rules and regulations, they cannot be victim of disease. That's a fact.
And this is one of the hygienic rules: to take bath early in the morning and to attend a temple was a—this is also hygienic. This is not only spiritually good, it is materially good as well.
So Śukadeva Gosvāmī says if one follows the regulated principles, then one cannot be victim of the sinful reactions, as much as if one takes his food in a regulative way, a disease cannot trouble.
Our Hindu principles, and they rise out in the morning, go to the temple, attend Maṅgala-ārati, and then hear something from the śāstra, then begin your work and regular work according to one's āśrama: the brāhmaṇa, the kṣatriya, the vaiśyas. But
we have lost all this. Now, after rising from the bed, immediately, bed tea.
Without washing his mouth, without cleansing the teeth, without—immediately we require tea, and, uh, unclean teeth, we take tea, and all the germs go within the stomach and they create trouble, and then I go to the doctor.
So therefore it is recommended that in order to be very pure, one has to follow the regulativity. The regulative principle is described here. Sa-utsāha means determination.
One has to work with determination, that "In this life I shall make my life successful, or in this life I shall finish the business of accepting or repeating again birth and death, birth and death."
For that, first, uh, all austerities are required for that. When Mahārāja Daśaratha met Viśvāmitra Muni... Viśvāmitra Muni came to Mahārāja Daśaratha to take his sons Rāma and Lakṣmaṇa for killing that demon.
What is that demon's name? Huh? Tārakā. Taratara.
So at that time, uh, Puru-raja, yes, does not, Maharaja, inquired from him. At this time, it is just like when we meet uh friends, we ask how are you, your business is going on nice according to social situation.
Similarly, you know, Daśaratha Mahārāja inquired from Viśvāmitra the hostilities which have undertaken for conquering river. Punaj-jana-jaya, this very word was used.
So you are desirous of conquering over the reputation of that. So your that process, so that it is going on nicely.
So it was the king's duty to see that the sages and the forests are the Vaiṣṇavas or the sannyāsīs, they are engaged for conquering over the reputation of bhaktas and death; it is the king's duty to see whether their persecution, they are business nice.
But there is no such thing done. So this is very good. So therefore, uh, but one has to undergo tapasya.
See, if one wants to come to the platform of knowledge instead of being, uh, carried away by this, uh, ignorance and without following the rules and regulations, one has to come to this point.
Tapasya means determined that in this life I must make myself successful in conquering over the reputation of the people. They do not know the why the reputation of bhaktas and.
They are not educated about this thing, about spirit soul, how the spirit soul is migrating from one body to another, and there are eight million four hundred thousand different types of bodies, and one has to undergo through all these bodies, human form of body.
There, there is no school, there is no college, there is no education. Simply it is, you know, and they are talking about how high-sounding was karma-yoga and yoga. There's no program.
How to educate people, how to make the citizens happy. That's the duty of the king, of the government, to see that citizens are making progress. Why the former things were so respected.
When Mahārāja, uh, when the Puru-raja Mahārāja was, and the speaking of Mahārāja Parīkṣit to his grandfather, he would say, the rishi inquired, first of all let me know whether this child will be, uh, I mean the proper king, uh, just
up to our dynasty, uh, whether that means whether he'll be prajā-vatsala, whether he'll be very much attached to the welfare activities of his prajā. That was the equity of the thing.
Now these qualities, they are busy for giving their party prestige. How to become minister? And where is the time to think for the welfare activities that we see? They're simply busy how to keep our position.
So this is very precarious money. Anyway, we are to take care of ourselves as it is said here.
If we actually want to come to the platform of knowledge, knowing things as they are, then we have to accept first the brahmacārī.
Brahmacarya means there's six things, such like either completely celibate or to be satisfied with only one man or one woman. That is called brahmacarya. So, tapasā brahmacaryeṇa śamena.
Śamena means to keep the mind equally still, not too disturbed by the outward hatching. Damena. And damena means controlling the senses. Outward senses, this is damena. So this tapasā,
tapasā, brahmacarya, śama, dama, then uh, tyāgena. Tyāgena, if you have got enough money, then don't keep it for your friends, just with it, just give in charity for good purpose. That is called tyāga.
Uh, tyāga does not mean that I give up my family life and become a mendicant. That is not tyāga. Tyāga means what he has got in possession, he should not accept this as his own.
Not that all the money I keep for my children and my wife in a bank and then I take sannyāsa and I beg from others. That is not tyāga. Real tyāga is that whatever you possess, you must distribute.
That is just like Rūpa Gosvāmī. Rūpa Gosvāmī was Prime Minister, so he had enough money when he returned back home for retirement. He brought with him a full boat of golden coins.
So just imagine what was the value of a full boat, big boat, golden coins.
So he divided his property and possession: 50% for Krishna and balance 50%, 25% for family, and the balance 25% he kept as reserves for his personal emergencies. So tyāga is also required.
Tyāgena and satya-śauca, truthfulness and cleanness. Yamena niyamena.
If we follow these principles, as we teach, then śama, dama, controlling the senses, controlling the mind, and living in charity and becoming truthful and hygienic—in this way, if we follow the regulative principles, then it will be possible to come to the standard of knowledge.
So to become a wise man, a man of knowledge, a jñānī, it's not that thinking that "I have become Nārāyaṇa." All the daridras, they have also become Nārāyaṇa because God is there within. Therefore, my knowledge is perfect.
I have become Nārāyaṇa. And all the poor men, daridra-nārāyaṇa, they have become Nārāyaṇa. This is not so. This is not knowledge. Real knowledge is attained when you undergo this tapasya. Otherwise it is not possible.
That is not very concerning. They remain perfect. But so long they appear, they utilize the time power. There is a difference between conditioned souls and everyone. Everyone remains for Krishna.
But nitya-siddha, those who are perfect, they utilize the time for Krishna. And those who are not perfect, they utilize the time for nothing, in illusion. Mind it,
it does not matter whether one remains for one year or one million years. It is because then how he utilizes this time. Caitanya Mahāprabhu lived only 48 years.
It is not that they remain here 32 years or 48 years, but we have to see how they are. And the years are not life; the tree stands for five thousand years. What is the use of remaining for five thousand years?
But I remain for a moment, but do something which helps you in a future life. That is it. Not that because I remain for a very long time, I become very perfect. Then the trees are more perfect.
Human welfare and the eternal soul
People are trying to prolong life to become immortal. See, less-than scientists say that by advancement of science we should become immortal and remain immortal.
Yes, sir, immortal, and kill all the cows to remain immortal. This nonsense is made. He wants to remain immortal. But others, no, kill them. For my remaining immortal, these poor animals must be killed.
This is why, why, why he should not remain immortal? He is also a living creature. And that is due to antaḥ-karaṇa. I want to remain immortal and not others. Not other. Why is he remaining more?
And we have got the right to become immortal, everyone has got the right to become immortal. Why should you, uh, inflict on the other's life? They do not come to participate with your foodstuff.
These animals, they remain in the jungle, and the grass grown in the field, that is sufficient food for them. They do not come to share your nice plate, cooking nicely, nicely.
So he asked about preacher, why is he doing this living and that's even. Nonsense it is. And karma. Speaking of karma-vāda. And as soon as you tell the truth, they'll try it. So there is no need of living for many days.
That's not a very good quality. The days for which he leads his life for spiritual dharma, and that is real life. Is that clear? Kīrtir yasya sa jīvati. One has kīrti. Kīrti means one has spiritually advanced.
One is low or great spiritual. He lives for ever, sa jīvati. Sa jīvati means he is living, he's not dead. Do you think he's dead? He's living. He's living by his instructions. Otherwise, why you are reading? Please read it.
Krishna is reading. The book is there. So you leave behind such knowledge, you live by. And so while the body is on that, there is not a previous enough time. It will end.
Maybe after ten years, maybe after hundred years, or maybe after millions of years. That is the nature of this material world. Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ.
But the śarīrī, the soul, he is nitya, he is eternally living. Living, bhaji, that is fine. Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ. So if you become spiritually advanced, that is real.
Otherwise, it is already dead and simply undergoing the process of an... leave. The body is already dead. So what is the use of decorating the dead body? Aprāṇasya hi dehasya maṇḍanaṁ lokarañjanam.
If the... if the... if there is a dead body now... So long living body, we offer you like cushion, sit down, be comfortable, and... Who is going to offer a cushion to the dead body? Well,
so long living means know... with knowledge, with sense, and the best sense is how to utilize it for Krishna consciousness. That is we. Otherwise, all are dead.
Anyone who is not in Krishna consciousness is to be considered as dead because he is pulling on the body, the dead body, that thing, the dead body. Aprāṇasya hi dehasya.
Bhagavad-bhakti-hīnasya jātiḥ śāstraṁ japas tapaḥ aprāṇasya hi dehasya maṇḍanaṁ lokarañjanam. So this Krishna consciousness movement is very important. It is not a bluff, it is authorized.
So everyone should join this movement for the real welfare of the human society. This is a culture which is actually meant for welfare of the whole humanity. And it is greatly needed at the present moment.
It should not be... well, by simply juggling up what actually... what is fact of life you should learn from Bhagavad-gītā. Bhagavad-gītā.
In the very beginning of Bhagavad-gītā, Krishna says, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptir dhīras tatra na muhyati. Dehāntara-prāptir, change of body. It is going on.
So when there is ultimate change for another body, no sane man is disturbed by that.
So we are trying to save these bodies in so many ways, by eating nicely, by so many other ways—eating, sleeping, mating—these are the necessities of the body. Āhāra-nidrā-bhaya-maithunaṁ ca.
But Krishna says in the Bhagavad-gītā, "dehāntara-prāptir dhīras tatra na muhyati," nobody cares for this. Kiṁ jñānam? Now what he means, those are lines. Very well done.
In the beginning he said, Arjuna put before him so many problems: that if I kill my brothers, their wives will be widows, and they will be polluted, and there will be unwanted children, and so many, so many problems—these social problems as we think generally—and he put before Krishna, and Krishna answered his learning,
thinking that, "aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase," you are talking like very dharma. But you are fool number one.
That was that, because he accepted to become disciple. Disciple means he must accept the ruling of his master, that is that. So when he was talking as friends, he never chastised him.
But as soon as he accepted his discipleship, he started giving his slap. At first time he said, "prajñā-vādāṁś ca bhāṣase," you are talking just like a learned man. But you are fool number one. How?
One who is learned, he doesn't talk very much of this body, whether it is dead or alive. This is the first. Nānuśocanti paṇḍitāḥ. Paṇḍitāḥ, paṇḍitāḥ means learned man.
They do not talk much about this body, either dead or living. Our present position is talking too much of this body. Although it will not live. It will not exist.
But the thing which is existing and which continues to exist, we have no thoughts. That myself, yourself, and all these things and soldiers who were before us, they were existing.
They are existing and they will continue to exist. So what is that? He didn't talk of this body. And that is the elevation. So we have to take care how it will exist in the future. And that is the priority for human life.
What kind of existence I'm going to have in my next life? Like a cat or dog, or a devatā, or a Brahmā, or a worm in the stool, or with Krishna, or leave this thing to me. What will be my next life?
Nobody is taking education on this side. Is there any department of education, how to get the next life? They do not believe in next life. So what is God?
But it is convenient; this is anyone who is accepting this body as all, he's a resident, he's a fool, say a bokara. He's just like cow and ass. So the first education of spiritual life is the education of children.
Education and the nature of service
People are being taught simply to take care of this body without any care for the soul. Or they do not know what is the soul. This is ignorance.
Therefore, our request to every thinking man, every aware man, to understand this Krishna consciousness movement and push it on as far as possible according to one's power. Then there will be a good service to the human.
Otherwise, there is ignorance. Do you like all these ideas? What do you have? No kidding. No creed. I've got some chemical form, I've got a garment or body we have to save.
Therefore, we should know where our service will be perfect. There is Krishna. And that is bhakti-rasa. Service you have to render. If you don't render service to Krishna, then you'll have to serve some other.
You cannot have high studies because you are meant for your— original constitution is to serve. Chaitanya Mahaprabhu says, jīvera svarūpa haya kṛṣṇera nitya-dāsa. A living entity is potentially meant for serving Krishna.
So instead of serving Krishna, we are serving māyā. And within this māyā we want to become liberated by becoming Krishna. That is another asatī. They become disgusted with the studies of this world.
They want to be the Supreme Master. “I shall become God.” But that is not possible. The real relief is to serve God, not to become God. That we cannot. That is impossible. That is another māyā. Another one.
That is the last snare of māyā. Deluding us in so many ways, and at the end, she deludes: “Why you are thinking in so many ways? You are God yourself.” And then it's no sin for you; whatever you do is not dāya.
Now this is another anticipation of māyā's grace. So that is not real release. Real release is to engage oneself in the service of the Lord.
However minute it may be, whatever it may be, svalpam apy asya dharmasya, trāyate mahato bhayāt. Even slight service to the Lord can save you from the greatest danger.
That we are discussing; we can come to the point in this chapter.