ONE POINTED BHAKTI Ellalong, N.S.W 3.2.2000. A.m.
Oṁ viṣṇupāda paramahaṁsa parivrājakācārya aṣṭottara-śata Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja
In the Gita it has been told:
ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham
(Bhagavad-gītā9.22)
‘ananyāś cinta’ ananyāḥ.
You know what ananyāḥ means?
[Āśrama Mahārāja] One pointed; exclusive; no diversion.
[Śrīla Nārāyaṇa Mahārāja] sarva-dharmān parityajya mām ekaṁ.
What does ‘mām ekam ’mean?
[Śyāmarāṇī] Only to me.
[Śrīla Nārāyaṇa Mahārāja] Then what is the meaning of ananyāh?
It has also been said:
‘API cet su-durācāro bhajate mām ananya-bhāk’.
What is the meaning of ananya here?
Prabhu?
[Vraja vallabha] Exclusive.
[Śrīla Nārāyaṇa Mahārāja] What is the meaning of exclusive?
[Āśrama Mahārāja] Only to Kṛṣṇa.
[Prema Prayojana] Excluding everything except for one.
[Śrīla Nārāyaṇa Mahārāja] If it is Rādhā and Kṛṣṇa who we are serving, is it ananya or not?
Who are you worshiping?
Kṛṣṇa or Rādhikā?
If you are worshiping both, it will not be ananya.
[Śyāmarāṇī] Śakti, śakti-śaktimān-abhinna (there is no difference between the energy and the energetic, Rādhā and Kṛṣṇa).
[Śrīla Nārāyaṇa Mahārāja] But even so, they come as Rādhikā and Kṛṣṇa. They are always two.
[Śyāmarāṇī] So just serve Rādhikā.
[Śrīla Nārāyaṇa Mahārāja] Yes, then it will be ananya. And our relation with Kṛṣṇa is to please Rādhikā. She is our worshipful deity, our Īśvari.
What does Īśvari mean?
[Śyāmarāṇī] Worshipful deity.
[Śrīla Nārāyaṇa Mahārāja] Our Deity is Rādhikā. I am an eternal maidservant of Rādhikā. My relation to Kṛṣṇa is not direct. Kṛṣṇa is the beloved of Rādhikā. To please Rādhikā therefore, I am serving Kṛṣṇa under Her guidance. In this way it is ananya according to our line of disciplic succession. It seems that if you are also worshiping Śrīman Mahāprabhu and Śrī Nityānanda, there will be four; and in that case there is no ananya.
How can we reconcile this?
Mahāprabhu is Kṛṣṇa Himself, and He has come to give Kṛṣṇa-prema to this world. He is therefore like guru. If anyone is worshiping guru, and also Mahāprabhu, and Rādhikā, or Rādhā Kṛṣṇa conjugal, this is not even ‘two’. It is still one. I am under the guidance of gurudeva, and I am serving Śrīmatī Rādhikā with Her beloved.
Here Śrī Caitanya Mahāprabhu is the guru. Consider Him as:
‘śacī-sūnuṁ nandīśvara-pati-sutatve guru-varaṁ ‘.
Although He is Kṛṣṇa Himself, taking the dyuti (lustre) and the inner mood of Śrī Rādhikā, He has descended to this world to give Kṛṣṇa-prema. He is like a guru. He is the guru of Śrīla Sanātana Gosvāmī, and the guru of Śrīla Rūpa Gosvāmī in Prayāg. He also empowered and inspired Śrī Rāya Rāmānanda. So if we consider Caitanya Mahāprabhu as guru, then there is no duality—there is only one.
sākṣād-dharitvena samasta-śāstrair.
Guru is non-different from Kṛṣṇa.
na dharmaṁ nādharmaṁ śruti-gaṇa-niruktaṁ kila kuru
vraje rādhā-kṛṣṇa-pracura-paricaryām iha tanu
śacī-sūnuṁ nandīśvara-pati-sutatve guru-varaṁ
mukunda-preṣṭhatve smara param ajasraṁ nanu manaḥ
(Manaḥ-śikṣā 2)
“O my mind, whatever has been told in the Vedas, Upaniṣads and everywhere else, about dharma and adharma—don’t follow it. You should try to follow:
‘Vraje rādhā-kṛṣṇa-pracura-paricaryām.’
Be in Vraja. Pracura means exalted service. Always engage in service to Rādhā and Kṛṣṇa”.
If you want this, you should begin from the conditioned stage—always giving up all adharma. One may think:
“I have a son; I must look after him, nourish him and protect him.
If I do not do so, what will happen?
He will be destroyed.”
If you want to do:
Vraje rādhā-kṛṣṇa-pracura-paricaryām,
Then you will have to forget your wife, children, worldly duties, dharma (religious duties), adharma (irreligious activities) and everything else. You will have to forget—unknowingly and unintentionally. Then you will be forgetting like Śrīla Raghunātha dāsa Gosvāmī, like Śrīla Rūpa Gosvāmī, and like the gopīs. Though they had children, and though they were serving their husbands, still, when they saw Kṛṣṇa, they became attracted. And when Kṛṣṇa played on His flute on Purṇimā, they left everything. The nitya-siddha-gopīs went without any obstruction; they quickly went. And their husbands had nothing to do, because Yogamāyā created other gopīs, to replace them.
Regarding those who had children, however, what did they do?
They had some greed to go. They wanted to go and they began to go, but their husbands came and forcibly stopped them. They were kept in their rooms and were locked up; and their husbands threatened them with daṇḍas. Daṇḍa means stick. The husbands said:
“Oh, I will break your legs.”
And what became of those gopīs?
Flames. They felt great separation, and that fire of separation was bigger than a forest-fire or a sea-fire. Everything was burnt. Their bodies were not burnt. Rather, their kaṣāyas [their worldly-like auspiciousness and inauspiciousness] were burnt. Previous to this they had thought:
“He is my husband” and “I have children.”
It was this mood that was burnt. At once the milk in their breasts dried up, and they forgot their children, husbands and everything else. And then they quickly reached Kṛṣṇa.
[Navīna Kṛṣṇa (now Pūjāpāda Bhaktivedānta Mādhava Mahārāja)] But they were locked inside their rooms.
[Śrīla Nārāyaṇa Mahārāja] So there were two things. They had love for their children, and all their family members had so much love for those gopīs. This was śubha (auspiciousness). It also left, meaning it was burnt out. Shuba and aśubha, dharma and adharma, auspiciousness and inauspiciousness—everything was burnt. Then, those gopīs who were married and had children quickly left home and they met Kṛṣṇa first.
If anyone has this type of love and affection for Kṛṣṇa, Kṛṣṇa will manage everything for them. There will be nothing to manage. The devotee will quickly forget what is dharma and what is adharma. He will not consider:
“Oh, I married her, and these children will now be orphaned.
What shall I do?”
He will forget. Kṛṣṇa may then send yogamāyā and tell her:
“You should quickly arrange that their children and wives remain well.”
What is dharma?
Worldly religion.
And what is adharma?
The opposite.
[Devotee] Irreligion.
[Śrīla Nārāyaṇa Mahārāja] There are four things: Karma, akarma, vikarma and kukarma. All worldly dharma is karma. Akarma means to not do that, and vikarma means to do the opposite. We have nothing to do with all these bogus things. Let worldly persons do them. When you agree to serve Rādhā and Kṛṣṇa conjugal—night and day—at that time there will not be a single minute to give to these minds. At that time the mind is one and the heart is one.
How can one go towards worldly things and also go towards Kṛṣṇa?
So, ‘śacī-sūnuṁ. ‘Śacī-sūnuṁ nandīśvara-pati. Nandīśvara-patiis Nanda Baba. Nandīśvara-pati-sutatve. And his son is not Dwārakādīśa. He is not the son of Devakī and others like her.
Śacī-nandana is the same as Nanda-nandana or Yaśodā-nandana. But you will have to reconcile this by thinking that, “He is my Gurudeva”. So we should obey him. Śrīla Raghunātha dāsa Gosvāmī is saying that:
“You should do pracura-paricaryām”.
He has come to give His teachings to all.
“Mukunda- preṣṭha.”
Also, regarding gurudeva, try to think, “He is very dear to Mukunda.”
‘Param ajasraṁ nanu manaḥ.
Always be like this. I have explained this in Murwillumbah.
yadīccher āvāsaṁ vraja-bhuvi sa-rāgaṁ prati-janur
yuva-dvandvaṁ tac cet paricaritum ārād abhilaṣeḥ
svarūpaṁ śrī rūpaṁ sa-gaṇam iha tasyāgrajam api
sphuṭaṁ premṇā nityaṁ smara nama tadā tvaṁ śṛṇu manaḥ
(Manaḥ-śikṣā 3)
Hear this carefully; very carefully.
Yadīccher.
“If you want, O my dear mind…”
He is pacifying his mind, patting the back of that mind and saying:
“O, you are very good; a very good person. He is like a mother with her child. Yadīccher: “
If you want to be in Vrajabhūmi always—not anywhere else—only in Vrajabhūmi, and especially in Nandagrām … The mind may ask:
“Do you want to be in Varsānā?
Where?
Do you want to be in Vṛndāvana, at Rāsa-stali?
Do you want to be in Seva-kuñja?
What do you want?”
Śrīla Raghunātha dāsa Gosvāmī replies:
“Prabhu, if you are so merciful, then please keep me in Rādhā kuṇḍa.”
So, if you want to be in Rādhā kuṇḍa, in Vrajabhūmi, sa rāgam, with rāga, prati-janur, in all janmas, births…
[Devotees] In every birth, birth after birth.
[Śrīla Nārāyaṇa Mahārāja] Because he has said, in every birth, it may seem that Śrīla Raghunātha dāsa Gosvāmī does not know anything.
Why?
Suppose I say:
“My Gurudeva was so merciful that whatever he gathered regarding siddhānta and rasa, in so many past births, he gave me. He sprinkled his mercy.”
It may seem here that I have made a big mistake. He is transcendental and eternal. If I say:
“In so many births,”
It seems that this is against our siddhānta. Then we will think he was a conditioned soul.
But why then, does Kṛṣṇa say:
‘Janma karma ca me dvijam.’
“O Arjuna, we have both taken so many births. You have forgotten, but I remember.”
How do we reconcile this?
Is there any birth of Kṛṣṇa?
No?
Oh, certainly there is. In Brahma’s day there are lakhs and lakhs of births of Kṛṣṇa—in this universe, in that universe, here and there. In Brahma’s one day Kṛṣṇa comes in the womb of Yaśodā, but He does not have only one mother and father. He is not satisfied with only one mother and father. He becomes the son of lakhs and lakhs of gopīs, and cows also.
How can you say He has no birth?
And this fact is also true regarding His associates like Nanda Baba and Yaśodā. We should try to reconcile it. If there is no birth, there are no sweet pastimes.
It is only jñānīs who think Kṛṣṇa has no birth and no pastimes. We do not like jñānīs at all. If we see a jñānī coming, we say:
“Daṇḍavat prabhu.” (At this point Śrīla Gurudeva made a gesture, as if looking away disdainfully).
Śrīla Raghunātha dāsa Gosvāmī is telling his mind:
“If you want to be in Vṛndāvana, with rāga; if you want to serve Rādhā and Kṛṣṇa with love and affection...”
What is rāga?
You should know the answer.
ādau śraddhā tataḥ sādhu-saṅgo ’tha bhajana-kriyā
tato ’nartha-nivṛttiḥ syāt
First comes aniṣṭhatā-bhakti, then niṣṭhatā-bhakti, and then ruci. Ruci is of two kinds. Then, crossing ruci, āsakti comes. Āsakti is first to bhajana: śravaṇam, kīrtanam, and so on. And then there is āsakti to bhajanīya, to Śrī Kṛṣṇa Himself, or to Śrī Caitanya Mahāprabhu, or to Rādhā Kṛṣṇa. Then śuddha-sattva will come, at which time bhāva or rati manifests. Rati is not rāga. After bhāva, prema will come; and after prema comes sneha, mana, praṇaya, and then rāga. Rāga is on the eleventh stage. It is so high.
What is rāga?
There are so many associates of Kṛṣṇa in Vṛndāvana, in Vraja—like Yaśodā, Nanda Baba, Śrīdāmā, Sudāmā and the gopīs. They are called ragātmika because they have rāga. Rāga is in their ātmā. If anyone wants to serve Kṛṣṇa in their mood, and if he has some greed for that, then, under their guidance, endeavouring for rāga, he will be called ragānuga.
Śrīla Rūpa Gosvāmī, in his male, sādhaka body, is following in the footsteps of the ragātmika. Therefore he will be called ‘like’ ragānuga bhakta. Actually he is ragātmika jana, a ragātmika associate of Kṛṣṇa, in the form of Śrī Rūpa Mañjarī.
Why is he following like a ragānuga bhakta?
To teach us. Śrīmatī Rādhikā has ordered him, and Kṛṣṇa has ordered him, to sprinkle this exalted ragātmika bhakti.
So you should engage in all of these practices:
saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ kālāvasānī-kṛtau
nidrāhāra-vihārakādi-vijitau cātyanta-dīnau ca yau
rādhā-kṛṣṇa-guṇa-smṛter madhurimānandena sammohitau
vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau
(Śrī Ṣaḍ-Gosvāmyaṣṭakam)
Chant not less than one lakh of Nāma daily. If there is time, you can chant three lakhs; no harm. I have heard that a very high class of leader said:
“If you chant more than 16 rounds, you will go to hell. So you should not chant. Instead of that you should go on book distribution; and do this and that—cow herding, supporting cows, nourishing cows, and guru kula. And you should go here and there to make some money—for yourself, and also for ourselves. You should go on making money. If you are chanting more than 16 rounds, you have no time to do all these things, and so our whole mission will collapse and you will not go Back to Godhead.”
What is this?
Cheating. That person is cheating himself and all others. We should be very careful about these cheaters. They are self-cheaters and cheaters of others.
“Rāgaṁ”. Rāgam means… we have a cloth. It was white, but we put it in coloured water and dyed it. Then it became coloured. If you put it in again, it becomes more coloured, and again, still more coloured. So rāga is that fully saturated love and affection for Kṛṣṇa. In the gopīs it is perpetual; in the Vrajabāsī it is perpetual and transcendental. Somehow, by the grace of your guru, by his pure association, and by hearing from him, I will think:
“Oh, I want to serve my dear Kṛṣṇa like mother Yaśodā. I would like to serve Rādhā Kṛṣṇa conjugal like Śrīla Rūpa Gosvāmī, Śrīla Raghunātha dāsa Gosvāmī, Śrī Svarūpa Dāmodara, and Śrī Rāya Rāmānanda. This greed may come. Greed is the adhikāra, qualification, for ragānuga. Nothing else; nothing else.
One may think:
“First we should be free from worldly desires, all kinds of unwanted things, and all kinds of anarthas, and offences—then it will come.”
But this is not the process. It will never come by such thinking. Even if one is enveloped in lust, as Bilvamaṅgala Ṭhākura was, by the association of a high-class vaiṣṇava, by hearing all these topics, one will develop a greed to serve Kṛṣṇa with rāga.
I must follow anyone who is very wealthy in this way. If you want to be a rich person then you will have to follow any wealthy person.
Who are wealthy?
Those who have the highest wealth of Vraja prema.
Who are they?
The antaraṅgā priya-jana —the most intimate associates: Śrī Svarūpa Dāmodara, Śrī Rāya Ramaṇa nanda, Śrī Rūpa Gosvāmī and his agraja, his elder brother and guru Śrī Sanātana Gosvāmī, the most revered Śrī Raghunātha dāsa Gosvāmī, Śrīla Jīva Gosvāmī, and Śrī Narottama dāsa Ṭhākura. Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī is not inferior. Do not think him to be inferior. Śrī Viśvanātha Cakravartī Ṭhākura is the incarnation of Śrīla Rūpa Gosvāmī, Śrī Baladeva Vidyābhūṣaṇa is the incarnation of Śrī Jīva Gosvāmī, and Śrī Bhaktivinoda Ṭhākura is the incarnation of all—Gadādhara Pandit. He is the seventh Gosvāmī, and not less than the six Gosvāmīs in any respect. But he thinks that:
“I am the dust of the lotus feet of Śrī Rūpa Gosvāmī and all others.”
This is his greatness. Kṛṣṇa says:
“I want to follow the devotees. When they walk, their foot dust will come in the air, and I will be ‘abhiṣeked’, or bathed in that dust. I want that.
What is this?
The greatness of Kṛṣṇa.
So we must try to be dīna-hīna, very humble. If anyone is not humble, Kṛṣṇa’s mercy and His devotee’s mercy is so far away. But this humility is not artificial. One may say:
“Oh Prabhu, I am doing praṇāma to you. I am your servant.”
And, at the same time, one hand is here. (Gurudeva put his hand on his own throat, indicating that the person is putting his hand around the ‘Prabhu’s’ throat).
As your bhakti increases, that svābhāvika, constitutional, natural humility will come. And we should try to keep it very secret. These pure devotees are bandhari, in possession of, Vraja prema. They are the root of all these things. They are śiṣya paramaparā, and one gets greed by reading the books compiled by them or written by them. They have given Vraja-riti bhajan, the process of sādhana-bhajana to attain Vraja, in Ujjvala-nīlamaṇi, Bhakti rasāmṛta sindhu, etc.—especially in the books of Śrī Rūpa Gosvāmī. Śrīla Rūpa Gosvāmī writes about aṣṭakālīya līlā and how you can serve Rādhā and Kṛṣṇa. The books Dāna-keli-cintāmaṇi and Dāna-keli-kaumudī are the highest books, and Śrī Caitanya caritāmṛta is not less. It is the very highest. Though it is written in Bengali, it is more difficult to understand than Sanskrit. In fact, Śrīla Viśvanātha Cakravartī Ṭhākura has written a Sanskrit commentary on it. He has also written one book called Vraja-rīti-cintāmaṇi.
Have you heard the name?
Some say:
“Don’t speak the name of all these books; otherwise you will go to hell. We should not try to remember all these things.”
But why did our ācāryas write?
And why did they preach through their guru paramaparā?
How can we enter Vṛndāvana?
They have given the process in those books.
tan-nāma-rūpa-caritādi-sukīrtanānu-
smṛtyoḥ krameṇa rasanā-manasī niyojya
tiṣṭhan vraje tad-anurāgi-janānugāmī
kālaṁ nayed akhilam ity upadeśa-sāram (Śrī Upadeśāmṛta 8)
This is the essence of all upadeśa, instructions, and I think there is no more better process than this. This is the condensed form of all instructions. So, if you want greed, then you will have to follow these things—giving up all desires how to maintain:
“Oh, if I will do like this, then who will look after my children, wife and house?”
This process has been told for rare persons; not for all.
I think the instructions of Śrīla Bhaktivinoda Ṭhākura are especially needed in this age, because he and Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda are the recent ācāryas. So we should try to read their books. Śrīla Swāmījī has not said anywhere;
“You should not read any book of Śrīla Bhaktivinoda Ṭhākura. Read only my books. Everything is here, and so you should not read anything else.”
I think if Śrīla Swami Mahārāja was present, he would have perhaps translated the rest of Śrīmad-Bhāgavatam 10th Canto, and given explanations, as well explanations to so many other books—Bṛhad Bhāgavatāmṛta, Bhakti Rasāmṛta Sindhu, and Ujjvala-nīlamaṇi. And I think that he may have translated the aṣṭa-kālīya-līlā padadi of Śrīla Viśvanātha Cakravartī Ṭhākura. Even though he has written everything, so many things are yet to be written.
If Śrīla Rūpa Gosvāmī will come again, will he sit idle?
What will he do?
Will he be in trance?
Or, will he be writing many books?
You should hear this. And if by good luck a greed comes, then try to follow. Otherwise you will only appear to do śravaṇam kīrtanam Viṣṇu smaraṇam pāda-sevanam, arcanaṁ, vandanaṁ, dāsyaṁ, sakyam, ātma-nivedanam. And after this there will be so many worldly things to do. You will do so many activities, of dharma, keeping far away from adharma.
[Brajanath] And doing varṇāśrama.
[Śyāmarāṇī] Śrīla Gurudeva, you said we should not be in anxiety about worldly maintenance, but…
[Śrīla Nārāyaṇa Mahārāja]When bhakti will come, automatically you will be like this.
So why not be like this from the beginning?
[Śyāmarāṇī] You said yesterday that Draupadī put up her hands so that Kṛṣṇa would save her.
But what about when it is in relation to service to guru?
For example, many devotees here are engaged in organizing for this festival; and they are experiencing anxiety that it comes out right.
What about that type of anxiety?
[Śrīla Nārāyaṇa Mahārāja] Oh, when you will be advanced in bhakti, all these things will be managed automatically, without anxiety. This was the case with Śrī Śukadeva Gosvāmī, Śrī Rūpa and Śrī Sanātana Gosvāmī. However, if you are in sense, and if you are thinking:
“What will become of that?”
Then you will have to maintain all these things.
Are you understanding?
[Brajanātha] Her point is that if one organizes for Hari kathā, like this festival…
[Śrīla Nārāyaṇa Mahārāja] Try to take the essence of what I am saying. You may think:
“Should I go to pass stool or not?”
You should go, if you are considering it.
Understand?
“Should I do this or not?
Should I manage or not for hari kathā?”
Then you must do it. And by this, if you are engaged totally, that stage will come. However, if you must be engaged totally
saṅkhyā-pūrvaka-nāma-gāna-natibhih kālāvasānī-kṛtau
nidrāhāra-vihārakādi-vijitau cātyanta-dīnau ca yau
rādhā-kṛṣṇa-guṇa-smṛter mādhurī ānandena sammohitau
vande rūpa sanātanau raghu-yugau śrī-jīva-gopālakau
‘Nidrāhāra’ means giving up even sleeping. And:
‘rādhā-kṛṣṇa-guṇa-smṛter mādhurī ānandena sammohitau’.
“Oh, Rādhe, where are you?
Oh Lalite, Viśakhe.”
Sometimes the six gosvāmīs were in Rādhā-kuṇḍa and sometimes in Śyāma-kuṇḍa. And they were always weeping and weeping. One who is like this has no time to speak with anyone or to manage for meetings.
For the benefit of the world, Kṛṣṇa told His devotees:
“Oh prabhu, don’t weep. Sometimes you should go to the world.”
He told this to Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura, to Śrīla Swāmījī, and to all gurus. But quickly they return to Goloka Vṛndāvana. For them it is a moment.
For a transcendental person, to live in this world for 60, 90, or 100 years—what is this?
[Mādhava Mahārāja] Less than a moment.
[Śrīla Nārāyaṇa Mahārāja] Śrī Caitanya Mahāprabhu was like this. He used to be sometimes in sense (external consciousness), sometimes in half sense and half samādhi, and after that he was fully in samādhi. Sometimes He became like a tortoise, and He sometimes assumed another shape. Then, in a second, He would come back to external consciousness and say:
“Oh, what I was doing?
Am I doing something wrong?
Am I Caitanya?
Who …”
Gaura Premānande!
[Āśrama Mahārāja] You said that the nitya siddhi gopīs went to the Rāsa dance, and Yogamāyā arranged another body which stayed at home. But those who are not nitya siddha, they…
[Śrīla Nārāyaṇa Mahārāja] They had some things which were wrong. They had gone to their husbands, and they had children. So that body could not serve.
[Āśrama Mahārāja] But in the fire of separation they burnt up all śubha and aśubha.
[Śrīla Nārāyaṇa Mahārāja] Bās.
[Āśrama Mahārāja] Then how did they go?
If they were locked in their houses, then how could they go?
[Śrīla Nārāyaṇa Mahārāja] As Śrī Caitanya Mahāprabhu went. He was impeded by so many gates.
How did He jump and pass through them?
[Prema Prayojana Prabhu] Śrīla Gurudeva, you were mentioning so many śāstras of the gosvāmīs.
But if someone has not gone deeply in Bhagavad gīta, Śrīmad-Bhāgavatam and Caitanya caritāmṛta, the books of Śrīla Swami Mahārāja and others, if they try to read Dan Kelli Kauai and Kṛṣṇa-Bhāvanāmṛta, what will be the result?
[Śrīla Nārāyaṇa Mahārāja] They will go to hell.
[Mādhava Mahārāja] Without any fail.
[Śrīla Nārāyaṇa Mahārāja] There will be no consideration. However, suppose any high-class devotee is explaining these topics in class. If that lusty, bad, wicked person is there, not knowing anything but wanting to do bhajan, and if he is somewhere in a corner—hearing...
How beautiful these things are.
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