Lecture

The Nectar of Devotion

Pradyumna: [reading] "...may be divided into two classes: one class may be for achieving a certain goal, and the other may be for avoiding some unfavorable circumstance. In Sanskrit these activities are called pravṛtti and nirvṛtti, positive and negative action.

"There are many examples of negative action. For example, a diseased person has to be cautious and take medicine in order to avoid some unfavorable illness. Those who are cultivating spiritual life and executing devotional service are always engaged in activity. Such activity can be performed with the mind or with the..., with the body or with the mind.

"Thinking, feeling and willing are all activities of the mind, and when we will do something, the activity comes to be manifest by the gross bodily senses. Thus, in our mental activities, we should always try to think of Kṛṣṅa and try to plan how to please Him, following in the footsteps of the great ācāryas and the personal spiritual master.

There are activities of the body, activities of the different senses and activities of speech. A Kṛṣṅa conscious person engages his words in preaching the glories of the Lord. This is called kīrtana. And by his mind a Kṛṣṅa conscious person always thinks of the activities of the Lord as He is speaking on the Battlefield of Kurukṣetra or engaging in His various pastimes at Vṛndāvana with His devotees. In this way, one can always think of the activities and pastimes of the Lord. This is the mental culture of Kṛṣṅa consciousness."

Prabhupāda: Hmm. So Kṛṣṅa consciousness is not inactivity. This we have discussed yesterday. Actually the activity is being influenced by the soul. But it is being expressed through intelligence, mind and body. The activities are coming from the spiritual platform, but because it is now contaminated by the material coverings, the activities are not very adjusted. Diseased activities.

The thinking, feeling and willing... This thinking, feeling and willing now polluted on account of material coverings. Therefore we have to revert to the thinking, feeling and willing by Kṛṣṅa consciousness, as it is explained here, that we shall always think of Kṛṣṅa's activities, we shall always feel for satisfying Kṛṣṅa, and we shall always will to enact as He desires.

The same feeling... Nirbandhe kṛṣṅa-sambandhe yukta-vairāgyam ucyate [Bhakti-rasāmṛta-sindhu 1.2.255]. Śrīla Rūpa Gosvāmī has given us two formulas how to become Kṛṣṅa consciousness, or how to remain in Kṛṣṅa consciousness. So one formula is that anāsaktasya viṣayān yathārham upayuñjataḥ.

You should not be attached to the viṣayas. Just like we have got a tendency to construct a skyscraper building, as in your country you do. So you should not be attached to the skyscraper building, but you can utilize the tendency by constructing a big temple like skyscraper for Kṛṣṅa. In this way, you have to purify your material activities.

Actually, in pure Kṛṣṅa consciousness there is nothing material. I have several times explained: material activities means activities without Kṛṣṅa consciousness. That is material activity. Just like we are speaking through this microphone. We do not reject it as material. We take it as spiritual, because it is being used in spreading Kṛṣṅa consciousness. Anāsaktasya viṣayān yathārham upayuñjataḥ. Yathā arhati, as it deserves.

Because this microphone is made of material elements, earth, water, fire, air... But this, if we remember that these material energies, earth, water, air, fire, sky, even mind, intelligence, ego... Prakṛti me, prakṛti me bhinnā aṣṭadhā [Bg 7.4].

[Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.]

They're also energies of Kṛṣṅa. They're not separate from Kṛṣṅa. Therefore if Kṛṣṅa is spirit, then these so-called material elements, they are also spirit.

But it is used as material because we do not remember the relationship of these material elements with Kṛṣṅa. Therefore the conclusion is when we are forgetful of Kṛṣṅa, then it is material. Otherwise, there is nothing as material. Everything is spiritual. Because brāhmaṅaḥ śakti. It is described in the Viṣṅu Purāṅa, eka-deśa sthitasyāgner jyotsnā vistāriṅī yathā, sarvedaṁ brahmaṅaḥ śakti... [Cc Madhya 20.110].

[Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Para-brahman, are spread all over this universe.]

I just don't remember the whole verse.

So everything, this is śakti-pariṅāma-vāda. Śakti-pariṅāma-vāda. Everything... Sarvaṁ khalu idaṁ brahma. Everything that we experience, that is manifestation of the energy of Kṛṣṅa. Sarvedam akhilaṁ jagat. Brahmaṅaḥ śakti. Śakti and śaktimān, they are not different. So if we accept everything as expansion of brahmaṅaḥ śakti, energy of Kṛṣṅa, and utilize it for Kṛṣṅa, then there is nothing such thing as material. Everything becomes spiritual.

So if we think in that way, thinking, feeling and willing, if we utilize our psychological activities in Kṛṣṅa consciousness, then we keep steady in..., attached with Kṛṣṅa. Yukta-vairāgyam ucyate. Vairāgya means renunciation. We do not require to renounce anything, provided we see everything dovetailed in Kṛṣṅa consciousness. That is required.

Go on.

Pradyumna: "Similarly, we can offer many services with our bodily activities, but all such activities must be in relationship with Kṛṣṅa. This relationship is established by connecting oneself with the bona fide spiritual master who is the direct representative of Kṛṣṅa in disciplic succession. Therefore the execution of Kṛṣṅa consciousness activities with the body should be directed by the spiritual master and then performed with faith."

Prabhupāda: Yes. We should not manufacture in our own way, that "This is Kṛṣṅa's activity." It must be confirmed by the spiritual master. Śrīla Viśvanātha Cakravartī Ṭhākura has explained in his comment on Bhagavad-gītā in connection with the verse vyavasāyātmikā-buddhiḥ ekeha kuru-nandana... [Bg 2.41] Vyavasāyātmikā-buddhiḥ, niścayātmikā-buddhiḥ. Śrīla Viśvanātha Cakravartī Ṭhākura says that "Whatever order I get from my spiritual master, that is my life and soul. I must execute it thoroughly, without caring for my personal convenience or inconvenience." That is called vyavasāyātmikā-buddhi. Eka.

We cannot manufacture anything as Kṛṣṅa conscious activities, but we must be ready always to carry out the order of spiritual master, who is representative of Kṛṣṅa. Sākṣād dharitvena samasta-śāstrair. The spiritual master is recognized as the bona fide representative of Kṛṣṅa. Sākṣād dharitvena. Therefore he should be offered respect as good as to Kṛṣṅa. Yasya prasādād bhagavat-prasādo. And if we can please our spiritual master, then we please Kṛṣṅa.

Just... Somebody says that "Kṛṣṅa appeared five thousand years ago. He's no longer present. Then how we shall execute Kṛṣṅa's order?" Kṛṣṅa's order can be executed by executing the order of the spiritual master. Yasya prasādād bhagavat-prasādo. We cannot disobey. Yasyaprasādād na gatiḥ kuto 'pi. This is the process.

In Caitanya-caritāmṛta it has been very extensively explained what is the position of the spiritual master. But at the same time, the spiritual master does not accept himself as he's God, or Kṛṣṅa, like the Māyāvādīs. No. The bona fide spiritual master always thinks of himself as the servant of the servant of the servant of Kṛṣṅa. Gopī-bhartuḥ pada-kamalayoḥ dāsa-dāsānudāsaḥ [Cc Madhya 13.80].

[I am not a brāhmaṅa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṅa, the maintainer of the gopīs. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.’]

Not that "Because my disciples accept me as good as Kṛṣṅa, and because my disciples offer me respect exactly he offers respect to Kṛṣṅa... That does not mean I am Kṛṣṅa. I am servant of the servant of the servant of Kṛṣṅa." This is the position.

Go on.

Pradyumna: "The connection with the spiritual master is called initiation. From the date of initiation by the spiritual master, the connection between Kṛṣṅa and a person cultivating Kṛṣṅa consciousness is established. Without initiation by a bona fide spiritual master, the actual connection with Kṛṣṅa consciousness is never performed."

Prabhupāda: Yes. We must connect with the current. Just like you have fitted your room with electrical wires, but if you do not touch it with the current going on, then simply electrical fitting with not help you. Similarly, initiation is essential. Ādau gurvāśrayam. Śrīla Rūpa Gosvāmī recommends in his Bhakti-rasāmṛta-sindhu for executing proper spiritual life, one must take shelter of the bona fide spiritual master. Tasmād guruṁ prapadyeta jijñāsuḥ śreyaḥ uttamam [SB 11.3.21].

[Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.]

Person who is actually interested in uttamam. Uttamam means transcendental. Udgata-tamam, "after darkness." This material world is darkness. Tamasi mā jyotir gamaḥ. The spiritual world is full of light. Therefore anything spiritual, that is called uttamam. There... Kṛṣṅa's another name is Uttama-śloka. Bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī [SB 1.2.18].

[By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.]

Kṛṣṅa does not belong to this material world. Only the fools and rascals, they think of Kṛṣṅa having material body. Avajānanti māṁ mūḍhāḥ mānuṣīṁ tanum āśritam [Bg 9.11].

[Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.]

Kṛṣṅa is always in His spiritual body, sac-cid-ānanda-vigraha. Īśvaraḥ paramaḥ kṛṣṅaḥ sac-cid-ānanda-vigrahaḥ [Bs 5.1].

[Kṛṣṅa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.]

Similarly, if we establish our bona fide relationship with the spiritual master, representative of Kṛṣṅa, immediately our connection with Kṛṣṅa becomes established.

Go on.

Pradyumna: "The cultivation of Kṛṣṅa consciousness is not material. The Lord has generally three energies, namely, the external energy, the internal energy and the marginal energy. The living entities are called marginal energy and the material cosmic manifestation is the action of the external or material energy. Then..."

Prabhupāda: So, parāsya śaktir vividhaiva śrūyate [Śvetāśvatara Upaniṣad 6.8].

[The Supreme Lord has nothing to do. Nothing is equal to Him or greater than Him. He acts in different phases by manifesting His parts and parcels, which are all simultaneously differently situated by His unlimited, variegated potencies. Each potency acts quite naturally in sequences, providing Him full knowledge, power and pastimes.]

The Supreme Absolute Truth, Personality of Godhead, has got innumerable, multi-energies. Out of that, learned scholars, devotees, they have divided the whole energy into three: external, internal and marginal. So the living entities, they are production of the marginal energy. The living entity is energy, prakṛti, not the puruṣa. Puruṣa is Kṛṣṅa.

We are all prakṛtis, all living entities. Prakṛti means predominated, and puruṣa means predominator. Just like we see, ordinarily, husband and wife, the husband is predominator and the wife is predominated, although there is no difference between husband and wife; they are one, divided into two. Similarly, prakṛti and puruṣa, they are one. They are not two.

It is explained by Svarūpa Dāmodara: rādhā-kṛṣṅa-prakr..., praṅaya-vikṛtir hlādinī śaktir asmād ekātmānāv api purā deha-bhedo gatau tau [Cc Ādi 1.5]. Rādhā-Kṛṣṅa, They are one. But although They are one, They bifurcated Themselves as Rādhā and Kṛṣṅa. So there is no difference between Rādhā and Kṛṣṅa. Rādhā is the superior energy, or spiritual energy, and Kṛṣṅa is the energetic. Similarly, this material world is external energy. Similarly, the living entities, they're marginal energy—between the external and internal energy.

The living entities are called marginal energy because the living energy has to act under another energy, that either material energy or spiritual energy. So when the living entity is under spiritual energy, that is his normal condition, and when he's under the material energy, that is his abnormal condition.

We should always remember: material energy means forgetfulness of Kṛṣṅa. Just like in this material world, everything is there, but it is lacking in Kṛṣṅa consciousness. You travel all over the world, you'll see there is profuse arrangement of sense gratification, but there is no arrangement for understanding Kṛṣṅa. This is called material energy. But if you bring in Kṛṣṅa in the so-called material energy, it becomes spiritual energy.

Therefore this Kṛṣṅa consciousness movement is awakening that spiritual energy of the living entity. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg 9.13].

[O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.]

The mahātmā and durātmā, what is the difference? The difference is the durātmā is under the influence of external energy. Bahir-artha-māninaḥ. Na te viduḥ svārtha-gatiṁ hi viṣṅuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31].

[Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṅu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.]

When we are too much engrossed with the concept of bodily life—"I am this body," "I am American," "I am Indian," "I am brāhmaṅa," "I am kṣatriya"—when we are influenced by the bodily concept of life, that is called material energy. And when we are influenced by the spiritual energy, we always think that "I am servant of the servant of the servant of Kṛṣṅa." Gopī-bhartuḥ pada-kamalayoḥ dāsa-dāsānudāsaḥ [Cc Madhya 13.80].

Nāhaṁ vipro na ca nara-patir [Padyāvalī 63]: "I am neither brāhmaṅa or kṣatriya or vaiśya and śūdra or sannyāsī or brahmacārī." This, this is a verse given by Lord Caitanya Mahāprabhu. He denies any material designation, and He informs us also that jīvera svarūpa haya nitya kṛṣṅa dāsa [Cc Madhya 20.108-109]. When we feel actually that "I am eternal servant of Kṛṣṅa," that is our liberation. Hitvā anyathā rūpaṁ svarūpeṅa vyavasthitiḥ [SB 2.10.6].

[The merging of the living entity, along with his conditional living tendency, with the mystic lying down of the Mahā-Viṣṅu is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies.]

This is svarūpa. When you are existing as servant of Kṛṣṅa, then you are mukta, liberated. You haven't got to endeavor separately for becoming free or liberated.

Go on.

Pradyumna: "Then there is the spiritual world, which is a manifestation of the internal energy. The living entities who are called marginal energies..., energy, perform material activities when acting under the inferior, external energy. And when they engage in activities under the internal, spiritual energy, their activities are called Kṛṣṅa conscious. This means that those who are great souls, or great devotees, do not act under the spell of material energy, but act instead under the protection of the spiritual energy."

Prabhupāda: Hmm. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg 9.13].

They do not act under the influence... Ordinary persons, they see that "Devotees are acting like us." No. Their activities are under the influence of spiritual energy. It, it, it looks similar like the karmīs, jñānīs, but bhaktas are different from karmīs and jñānīs. Jñāna-karmādy-anāvṛtam [Cc Madhya 19.167].

[When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṅa favorably, as Kṛṣṅa desires.]

They are not influenced by the tenets of jñāna and karma. They are influenced by activities which can satisfy Kṛṣṅa. Ānukūlyena kṛṣṅānuśīlanam. Anuśīlanam activities, culture. Ānukūlyena kṛṣṅānuśīlanam.

So they are simply engaged in Kṛṣṅa activities, although it looks similar to the ordinary activities. Therefore they misunderstand. Just like Arjuna. Arjuna is fighting, and another soldier is fighting the other side. But Arjuna's activities as soldier is devotional service, because he's trying to please Kṛṣṅa. Other side, they're fighting for their own interest, how to become victorious and take up the kingdom. That was their idea.

Here, Arjuna, he did not like to fight, but when he understood that "Kṛṣṅa desires this fighting," he engaged in it. Therefore his fighting was to satisfy Kṛṣṅa, not to satisfy his senses. As it is explained in the Caitanya-caritāmṛta, to satisfy one's own senses, that is called kāma, and to satisfy the senses of Kṛṣṅa, that is called prema. That is the difference.

Go on.

Pradyumna: "Any activities done in devotional service, or in Kṛṣṅa consciousness, are directly under the control of spiritual energy. In other words, energy is a sort of strength, and this strength can be spiritualized..."

Prabhupāda: This is spiritual energy. Just like Arjuna is fighting. That energy is inspired by Kṛṣṅa. So Arjuna took it, "I must fight. Kṛṣṅa wants it. I must satisfy Kṛṣṅa." This is spiritual energy. Just see. The other party, they are also fighting in the same energy, but they have no Kṛṣṅa consciousness.

So to act in Kṛṣṅa consciousness is nothing wonderful. Simply you have to divert the energy for Kṛṣṅa. This is Kṛṣṅa consciousness. Everyone has got energy, but when it is enacted for one's sense gratification, that is material. And when it is enacted for the satisfaction of Kṛṣṅa, that is spiritual. Try to understand the difference between material and spiritual.

Go on.

Pradyumna: "In other words, energy is a sort of strength, and this strength can be spiritualized by the mercy of both the bona fide spiritual master and Kṛṣṅa."

Prabhupāda: Guru-kṛṣṅa-kṛpāya pāya bhakti-latā-bīja [Cc Madhya 19.151].

[According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kṛṣṅa. By the mercy of both Kṛṣṅa and the spiritual master, such a person receives the seed of the creeper of devotional service.]

We have to acquire this energy through the mercy of guru and Kṛṣṅa. So Kṛṣṅa is within as caitya-guru, and when we are serious, He comes out as the spiritual master. Śikṣā-guru, dīkṣā-guru. So there is no difference between śikṣā-guru and dīkṣā-guru and Kṛṣṅa. Kṛṣṅa manifests Himself externally as śikṣā-guru and dīkṣā-guru.

Go on.

Pradyumna: "In the Caitanya-caritāmṛta by Kṛṣṅadāsa Kavirāja Gosvāmī..."

Prabhupāda: [Hindi]

Pradyumna: "...Lord Caitanya states that it is a fortunate person who comes in contact with a bona fide spiritual master by the grace of Kṛṣṅa. One who is serious about spiritual life is given by Kṛṣṅa the intelligence to come in contact with a bona fide spiritual master, and then, by the grace of the spiritual master, one becomes advanced in Kṛṣṅa consciousness."

Prabhupāda: Yes. This is the statement in the Caitanya-caritāmṛta.

ei rūpe brahmāṅḍa bhramite kona bhāgyavān jīva guru-kṛṣṅa-kṛpāya pāya bhakti-latā-bīja [Cc Madhya 19.151]

We are wandering in different species of life in different planets. Brahmāṅḍa bhramite kona bhāgyavān jīva. Not all; fortunate. One must be very much fortunate to come in contact with Kṛṣṅa and guru. So how that fortunate becomes possible? It is called ajñāta-sukṛti. Sukṛti and duṣkṛti, these two words are used in Bhagavad-gītā. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg 7.15].

[Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me.]

There is the word duṣkṛti. And sukṛti. Catur-vidhā bhajanti māṁ sukṛti 'rjuna [Bg 7.16].

[O best among the Bhāratas [Arjuna], four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.]

So this sukṛti, this fortune, there is a chance which is called ajñāta-sukṛti. Ajñāta-sukṛti means just like Kṛṣṅa's representative is preaching all over the world, and if somebody comes in contact with that representative of Kṛṣṅa and satisfies him, he acquires some ajñāta-sukṛti. This is called ajñāta-sukṛti. He does not know what spiritual benefit he's achieving by serving the representative of Kṛṣṅa. He does not know. But he acquires it imperceptibly. This is called ajñāta-sukṛti. So when ajñāta-sukṛti is accumulated, then he becomes fortunate. That is called kona bhāgyavān jīva [Cc Madhya 19.151].

Just like Śukadeva Gosvāmī is describing about the cowherd boys who were playing with Kṛṣṅa:

itthaṁ [satāṁ] brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena māyāśritānāṁ nāra-dārakeṅa sākaṁ vijahruḥ kṛta-puṅya-puñjāḥ [SB 10.12.11]

[All the boys would be differently engaged. Some boys blew their flutes, and others blew bugles made of horn. Some imitated the buzzing of the bumblebees, and others imitated the voice of the cuckoo. Some boys imitated flying birds by running after the birds' shadows on the ground, some imitated the beautiful movements and attractive postures of the swans, some sat down with the ducks, sitting silently, and others imitated the dancing of the peacocks.

Some boys attracted young monkeys in the trees, some jumped into the trees, imitating the monkeys, some made faces as the monkeys were accustomed to do, and others jumped from one branch to another. Some boys went to the waterfalls and crossed over the river, jumping with the frogs, and when they saw their own reflections on the water they would laugh. They would also condemn the sounds of their own echoes.

In this way, all the cowherd boys used to play with Kṛṣṅa, who is the source of the Brahman effulgence for jñānīs desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?]

Kṛta-puṅya-puñjāḥ. These boys who are playing with Kṛṣṅa as cowherd boys, they are not ordinary boys, Śukadeva Gosvāmī says. They are kṛta-puṅya-puñjāḥ. For many, many life they accumulated their pious activities, and thus now they have got the association of Kṛṣṅa to play with Him. Kṛta-puṅya-puñjāḥ.

Similarly, these ajñāta-sukṛti, when they are accumulated... Just like you deposit in the bank four annas, two annas. In this way, one day it becomes one hundred rupees. Similarly, these ajñāta-sukṛti, when they're accumulated, that makes the fortune of a person to associate with guru and Kṛṣṅa.

ei rūpe brahmāṅḍa bhramite kona bhāgyavān jīva guru-kṛṣṅa-kṛpāya pāya bhakti-latā-bīja [Cc Madhya 19.151]

mālī hañā sei bīja kara āropana śravaṅa-kīrtana-jale karaye... [Cc Madhya 19.152]

So bīja means seed. Bhakti-latā seed. Bhakti's compared just like a creeper. The creeper does not stand alone; it embraces another tree, and then it grows. Similarly, bhakti-latā, bhakti always embraces the lotus feet of Kṛṣṅa, and then grows. Therefore it is called bhakti-latā. So bhakti-latā-bīja. If one is fortunate, by accumulating this imperceptible good activities by association with devotees, then he gets this bhakti-latā-bīja, the seed of bhakti-latā.

So Caitanya Mahāprabhu recommends, mālī hañā bīja kare āropana. Just like you get some nice seed of rose flower. So if you sow it on the ground, just becoming a nice gardener, and pour water, then it gradually grows. So we have to take the bhakti-latā-bīja from the bona fide spiritual master and sow it within the heart, taj-joṣaṅād āśv apavarga-vartmani śraddhā bhaktir anukramiṣyati [SB 3.25.25], and pour water. Just like simply sowing the seed is not your business is finished. You have to sow..., you have to pour water. So what is that pouring water?

mālī hañā sei bīja kare āropana śravaṅa-kīrtana-jāle karaye secana [Cc Madhya 19.152]

This is the watering: hearing about Kṛṣṅa, chanting about Kṛṣṅa.

So you take the bhakti-latā-bīja from the spiritual master—that is called initiation—and develop it by pouring water of hearing and chanting. Then it will grow. One day it will grow so big that it will penetrate the walls of this universe. It will go to the spiritual world and gradually go to the Goloka Vṛndāvana, and catch up the lotus feet of Kṛṣṅa, and then produce its fruits, and you will enjoy by eating the fruits.

Go on. What is the time?

Devotee: Six o'clock, Prabhupāda.

Prabhupāda: All right. Hare Kṛṣṅa.

Devotees: Haribol. [end]