Tag: BG 18.64

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SB 2.9.34 – Part 1 – 1/10/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.34 – Part 1:

  • Whenever there is forgetfulness of the prime relation with the Lord, and whenever things are accepted as real without being related to the Lord, that conception is called a product of the illusory energy of the Lord.
  • Because nothing can exist without the Lord, it should be known that the illusory energy is also an energy of the Lord.
  • The right conclusion of dovetailing everything in relationship with the Lord is called yoga-māyā, or the energy of union, and the wrong conception of detaching a thing from its relationship with the Lord is called the Lord’s daivī māyā, or mahā-māyā.
  • Both the māyās also have connections with the Lord because nothing can exist without being related to Him.
  • The wrong conception of detaching relationships from the Lord is not false, but illusory.
  • Prakrti, material nature, is controlling the living entity by her different modes, but in ignorance the living entity is thinking, “I am inventing, I am acting, I am progressing.”This is called maya, illusion.
  • No one can progress or improve without Krsna consciousness.
  • All beings are trying to be happy in this material world, but it is nature’s plan to give them trouble. In other words, every attempt at happiness will be frustrated so that eventually the living entity will tum to Krsna. This is the plan: to bring the living entity back home, back to Godhead.
  • This plan does not apply to just a few living entities. It is not that some will remain here and others will go back to Godhead. No, the whole plan is that everyone must come back to Godhead.
  • Some living entities are very obstinate, just like bad boys. The father says, “Comeon,” but the boy says, “No, I’ll not go.” It is then the father’s business to drag him.
  • Every one of us has to go back home, back to Godhead. If we do so immediately and voluntarily, we save time; otherwise we waste time.
  • (Bg. 18. 66) In Bhagavad Gita, Krsna instructed Arjuna in karma-yoga, jnana-yoga, and other yogas, but His final instruction was to surrender. 
  • All the laws of nature are working under Krsna’s direction.
  • Material nature is the goddess Durga. It is she who is the superintendent of the fort. Material nature is like a fort which no one can leave. Durg is the confidential maidservant of Krsna, but she has a very thankless task of punishing the demoniac living entities. She is not an ordinary mother. 
  • On one hand, the living entity is given whatever he wants, and on the other there is frustration and punishment. This is nature’s law, and nature is functioning under the instructions of Krsna. 
  • The real truth is that God has a plan, and one has to be taught that plan by one who knows it. 
  • The truth is there, but we have forgotten it. Through the process of chanting and hearing, wecan revive the truth, which is that we are eternal servants of Krsna. 
  • The living entity is good by nature because he is part and parcel of the supreme good, but due to material association, he has become conditioned.
  • Now we have to again draw forth this goodness through the process of Krsna consciousness. 

SB 2.9.34 TRANSLATION:

O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.

In the previous verse it has already been concluded that in any stage of the cosmic manifestation — its appearance, its sustenance, its growth, its interactions of different energies, its deterioration and its disappearance — all has its basic relation with the existence of the Personality of Godhead. And as such, whenever there is forgetfulness of this prime relation with the Lord, and whenever things are accepted as real without being related to the Lord, that conception is called a product of the illusory energy of the Lord. Because nothing can exist without the Lord, it should be known that the illusory energy is also an energy of the Lord. The right conclusion of dovetailing everything in relationship with the Lord is called yoga-māyā, or the energy of union, and the wrong conception of detaching a thing from its relationship with the Lord is called the Lord’s daivī māyā, or mahā-māyā. Both the māyās also have connections with the Lord because nothing can exist without being related to Him. As such, the wrong conception of detaching relationships from the Lord is not false, but illusory.

Concept of Illusion and mistake is explained in –

Dialectic Spiritualism – Bg 3.27 – Prakrith kriyamanani, Bahunam Janma Namanthe.. 

Desiring God means rejecting material world.. 

Natures plan is to give everyone trouble.. This is the plan to bring the living entity and back Homem back to Godhead.. 

BG 18.64 

BG 18.66

Pravritti – activities by which get attached to the material world 

Nivritti – activities by which we get detached to the material world 

Plan – put the living entities under the supervision of Durga mata. She trains them to not stay in this material world and go back to Godhead.. Every living entity will go back.. Eventually.. 

Surrendering to Krsna and following His instructions.. 

Dialectic Spiritualism – page 185

In Bhagavad-gita, it is also stated:

prakr:teiJ. kriyamaryani

gunaiiJ, karmaryi sarvasaiJ,

ahankara-vimucf,hatma

kartaham iti manyate

“The bewildered spirit soul, under the influence of the three modes of

material nature, thinks himself to be the doer of activities, which are in

actuality carried out by nature.” (Bg. 3. 27) Prakrti, material nature, is

controlling the living entity by her different modes, but in ignorance the

living entity is thinking, “I am inventing, I am acting, I am progressing.”

This is called maya, illusion. No one can progress or improve without

Krsna consciousness. The living entities have come into this material

world because they wanted to imitate Krsna. Therefore they have been

given a chance to engage in so-called enjoyment. At the same time,

Krishna is so kind that He has given them the Vedas, the right directions.

He says, “All right, if you want to enjoy, enjoy in this way so that one

day you may come back to Me. ” If a child insists on acting improperly,

the father may be very careful in giving him what he wants, and at the

same time directing him.

There are two kinds of activities. One is pravrtti, by which we become

very much attached to the material world. By the other type of activity,

nivritti, we become detached. Both activities are mentioned in the Vedas.

However, there is a plan. Because the living entities have forgotten or

disobeyed Krsna and are trying to enjoy life by imitating Him, they are

placed into this material world. Under the supervision of the superin-

tendent of this material world, Durga, these living entities can return

home, back to Godhead. That is the plan, and there is really no other.

Every one of us has to go back home, back to Godhead. If we do so

immediately and voluntarily, we save time; otherwise we waste time. We

have to come to this point. Therefore Bhagavad-gftii says: bahuniirh

janmaniim ante (Bg. 7. 19). After struggling for many births, the wise

man surrenders unto Krsna. The final point is surrender, and maya gives the living entity trouble in many different ways so that he will eventually come to this point. When he becomes frustrated in his attempts at sense gratification, it should be understood that he is receiving special favor.

When Krsna  is anxious to reform the living entity, He bestows His mercy

by first of all taking away all his money. This is a special favor. The

living entity always wants to delay, but by special favor Krsna draws the

living entity to Him by force. This is explained in Caitanya-caritamr:ta.

The living entity wants Krsna, or God, but at the same time he wants to

enjoy the material world. This is inconsistent, because desiring God

means rejecting the material world. Sometimes the living entity is caught

between these two desires, and when Krsna sees this, He places him in

a hopeless condition. He takes away all his money, and then the living

entity sees that all his so-called relatives and friends tum from him,

saying, “Oh, this man is useless. He has no money.” In this hopeless

condition, the living entity surrenders to Krsna.

All beings are trying to be happy in this material world, but it is

nature’s plan to give them trouble. In other words, every attempt at happiness will be frustrated so that eventually the living entity will tum to

Krsna. This is the plan: to bring the living entity back home, back to

Godhead. This plan does not apply to just a few living entities. It is not

that some will remain here and others will go back to Godhead. No, the

whole plan is that everyone must come back to Godhead. Some living

entities are very obstinate, just like bad boys. The father says, “Come

on,” but the boy says, “No, I’ll not go.” It is then the father’s business

to drag him. At the end of Bhagavad-gita Krsna says:

sarva-guhyatamar’n bhuyalj,

swu me paramar’n vaca/j,

i�to’si me dr:cJham iti

tato vak§yiimi te hitam

“Because you are My very dear friend, I am speaking to you the most

confidential part of knowledge. Hear this from Me, for it is for your

benefit. ” (Bg. 18.64) Then He says, “Surrender unto Me, and I will give 

you all protection.” (Bg. 18. 66) In Bhagavad-gfta, Krsna instructed

Arjuna in karma-yoga, jnana-yoga, and other yogas, but His final instruction was to surrender. 

Misconceiving one thing for another thing is called illusion. For example, accepting a rope as a snake is illusion, but the rope is not false. The rope, as it exists in the front of the illusioned person, is not at all false, but the acceptance is illusory. Therefore the wrong conception of accepting this material manifestation as being divorced from the energy of the Lord is illusion, but it is not false. And this illusory conception is called the reflection of the reality in the darkness of ignorance. Anything that appears as apparently not being “produced out of My energy” is called māyā. The conception that the living entity is formless or that the Supreme Lord is formless is also illusion. In the Bhagavad-gītā (2.12) it was said by the Lord in the midst of the battlefield that the warriors standing in front of Arjuna, Arjuna himself, and even the Lord had all existed before, they were existing on the Battlefield of Kurukṣetra, and they would all continue to be individual personalities in the future also, even after the annihilation of the present body and even after being liberated from the bondage of material existence. In all circumstances, the Lord and the living entities are individual personalities, and the personal features of both the Lord and living beings are never abolished; only the influence of the illusory energy, the reflection of light in the darkness, can, by the mercy of the Lord, be removed. In the material world, the light of the sun is also not independent, nor is that of the moon. The real source of light is the brahmajyoti, which diffuses light from the transcendental body of the Lord, and the same light is reflected in varieties of light: the light of the sun, the light of the moon, the light of fire, or the light of electricity. So the identity of the self as being unconnected with the Supreme Self, the Lord, is also illusion, and the false claim “I am the Supreme” is the last illusory snare of the same māyā, or the external energy of the Lord.

Dialectic Spiritualism 

Durga – Duty is to punish, She Awards things and slowly takes them away 

Durga – Confidential maid servant of Krsna, Thankless task of punishing 

This is nature’s law – Nature is functioning under Krsna. 

Goddess Durga 

If we follow the lord’s instructions we will all go back to Godhead.. 

Srila Prabhupada: All the laws of nature are working

under Krsna’s direction.

mayadhya�e1Ja prakr:til}

suyate sa-caracaram

hetunanena kaunteya

jagad viparivartate

“This material nature is working under My direction, 0 son of Kunt’i,

and it is producing all moving and unmoving beings. By its rule this

manifestation is created and annihilated again and again.” (Bg. 9. 10)

Material nature is the goddess Durga. It is she who is the superintendent

of the fort. Material nature is like a fort which no one can leave. Durga

is the confidential maidservant of Krsna, but she has a very thankless

task of punishing the demoniac living entities, who are thinking, “I will

worship my mother Durga,” not knowing that her engagement is punishment. She is not an ordinary mother. She gives the demonic living entity

whatever he wants. “Give me money. Give me a good wife. Give me

reputation. Give me strength.” Goddess Durga says, “All right, take

these things, but at the same time you will be frustrated with them.” On

the one hand, the living entity is given whatever he wants, and on the

other there is frustration and punishment. This is nature’s law, and nature

is functioning under the instructions of Krsna. The living entity in the

material world has revolted against Krsna. He wants to imitate Krsna

and become the enjoyer; therefore Krsna gives him all the resources of

material enjoyment, but at the same time He punishes him. The goddess

Durga is so powerful that she can create, maintain, and dissolve, but

she is working just like a shadow. A shadow does not move independently. The movement is coming from Krsna. A fool thinks that material

nature is there for his enjoyment. This is the materialistic view. When

he sees a flower, he thinks, “Nature has produced this flower for me.

Everything is for me.” In the Bible, it is stated that animals are placed

under the dominion or protection of men, but men mistakenly think,

“They are given to us to kill and eat.” If I entrust you to someone, is it

proper that he eat you? What kind of intelligence is this? This is all due

to a lack of Krsna consciousness. 

The real truth is that God has a plan, and one has

to be taught that plan by one who knows it. This is explained in Caitanyacaritamr:ta:

nitya-siddha KrsnarJa-prema ‘siidhya’ kabhu naya

sraval]iidi-suddha-citte karaye udaya

“Pure love for Krsna is eternally established in the hearts of living entities. It is not something to be gained from another source. When the

heart is purified by hearing and chanting, the living entity naturally

awakens.” (Caitanya-caritiimr:ta, Madh. 22. 107) The truth is there, but

we have forgotten it. Through the process of chanting and hearing, we

can revive the truth, which is that we are eternal servants of Krsna. The

living entity is good by nature because he is part and parcel of the supreme good, but due to material association, he has become conditioned.

Now we have to again draw forth this goodness through the process of

Krsna consciousness. 

Laws of Nature 

BG 5.22 

The more one is addicted to material pleasures, the more he is entrapped by material miseries.

BG 3.39 

While one enjoys sense gratification, it may be that there is some feeling of happiness, but actually that so-called feeling of happiness is the ultimate enemy of the sense enjoyer.

BG 3.43

Desire for overlording and for sense gratification is the greatest enemy of the conditioned soul; 

SB 3.25.13

In the material world, everyone is trying to get some material happiness, but as soon as we get some material happiness, there is also material distress. This is the law of the material world.

Whenever we do something independent of Krsna for our own sense gratification, we fall in the trap of Durga devi.. We get punished.. 

BG 7.16 

As long as such a purified stage is not attained, devotees in transcendental service to the Lord are tainted with fruitive activities, the search for mundane knowledge, etc. So one has to transcend all this before one can come to the stage of pure devotional service.

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2.9.32 Notes – 12/29/21

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.32 :

  • The secret of success in understanding the intricacies of knowledge of the Absolute Truth, the Personality of Godhead, is the causeless mercy of the Lord.
  • The Lord is unlimited; no one can know Him completely, but one’s advancement in the transcendental loving service of the Lord can make one eligible to know the Lord.
  • Here we can see that the Lord is sufficiently pleased with Brahmājī, and therefore He offers His causeless mercy to him so that Brahmājī may have the factual realization of the Lord by His mercy only.
  • In the Vedas also it is said that a person cannot know the Absolute Truth Personality of Godhead simply by dint of mundane education or intellectual gymnastics.
  • One can know the Supreme Truth if one has unflinching faith in the bona fide spiritual master as well as in the Lord.
  • The Supreme Lord has His qualities, form, pastimes and everything that a person has.
  • All these descriptions of the transcendental nature of the Personality of Godhead are factual realizations by the devotee of the Lord, and by the causeless mercy of the Lord they are revealed to His pure devotee, and to no one else.
  • The Lord is the Lord eternally and one cannot become the Lord by meditation for millions of years or by mental speculation for billions of years.
  • BG 4.3 – That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.
  • The Lord selected Arjuna as the recipient of this great science owing to his being a devotee of the Lord, but for the demon it is not possible to understand this great mysterious science.
  • BG 9.1 – The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence.
  • “The messages of the Supreme Personality of Godhead are full of potencies, and these potencies can be realized if topics regarding the Supreme Godhead are discussed amongst devotees.”
  • The devotees are constantly engaged in the Supreme Lord’s service. The Lord understands the mentality and sincerity of a particular living entity who is engaged in Kṛṣṇa consciousness and gives him the intelligence to understand the science of Kṛṣṇa in the association of devotees.
  • Discussion of Kṛṣṇa is very potent, and if a fortunate person has such association and tries to assimilate the knowledge, then he will surely make advancement toward spiritual realization.
  • BG 10.1 – The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained.
  • The more one hears about the Supreme God, the more one becomes fixed in devotional service. One should always hear about the Lord in the association of devotees; that will enhance one’s devotional service.
  • Surrender to the Supreme Personality of Godhead is in the best interest of the living entities. It is not for the interest of the Supreme. Before surrendering, one is free to deliberate on this subject as far as the intelligence goes; that is the best way to accept the instruction of the Supreme Personality of Godhead. Such instruction comes also through the spiritual master, the bona fide representative of Kṛṣṇa.
  • Concentration of the mind on the form of Kṛṣṇa constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Kṛṣṇa’s.
  • You will find mentioned in many Vedic scriptures that maha-mantra is especially recommended for understanding God in this age of Kali Yuga, such as Agni Purana, Kali-Santaram Upanisad, Brhan Naradiya Puranam, and many others.
  • Haridasa Thakura chanted 3 lakhs of names each day, that means 16 names in the mantra, 108×16 or 1,728 names in each round of mala, dividing 300,000 by 1,728 comes to roundabout 175 rounds on beads daily. And for us it is even difficult to chant 16 rounds! That is why Haridasa Thakura is “namacarya.”
  • We find in Caitanya Caritamrta information that both Lord Caitanya and Haridasa Thakura were constantly absorbed in chanting the Hare Krishna mantra: Hare Krishna, Hare Krishna, Krishna Krishna Hare Hare/ Hare Rama Hare Rama Rama Rama Hare Hare.

SB 2.9.32 TRANSLATION:

All of Me, namely My actual eternal form and My transcendental existence, color, qualities and activities — let all be awakened within you by factual realization, out of My causeless mercy.

Without the mercy of Krsna there is no possibility of awakening of the knowledge of Krsna. Getting a degree in Bhakti Vaibhava does not mean that you have the knowledge of Krsna. The path to knowledge of Krsna is love and devotion. 

The secret of success in understanding the intricacies of knowledge of the Absolute Truth, the Personality of Godhead, is the causeless mercy of the Lord. Even in the material world, the father of many sons discloses the secret of his position to the pet sons. The father discloses the confidence unto the son whom he thinks worthy. An important man in the social order can be known by his mercy only. Similarly, one must be very dear to the Lord in order to know the Lord. The Lord is unlimited; no one can know Him completely, but one’s advancement in the transcendental loving service of the Lord can make one eligible to know the Lord. Here we can see that the Lord is sufficiently pleased with Brahmājī, and therefore He offers His causeless mercy to him so that Brahmājī may have the factual realization of the Lord by His mercy only.

In the Vedas also it is said that a person cannot know the Absolute Truth Personality of Godhead simply by dint of mundane education or intellectual gymnastics. One can know the Supreme Truth if one has unflinching faith in the bona fide spiritual master as well as in the Lord. Such a faithful person, even though illiterate in the mundane sense, can know the Lord automatically by the mercy of the Lord. In the Bhagavad-gītā also, it is said that the Lord reserves the right of not being exposed to everyone, and He keeps Himself concealed from the faithless by His yoga–māyā potency.

To the faithful the Lord reveals Himself in His form, quality and pastimes. The Lord is not formless, as wrongly conceived by the impersonalist, but His form is not like one that we have experienced. The Lord discloses His form, even to the extent of measurement, to His pure devotees, and that is the meaning of yāvān, as explained by Śrīla Jīva Gosvāmī, the greatest scholar of Śrīmad-Bhāgavatam.

The Lord discloses the transcendental nature of His existence. The mundane wranglers make mundane conceptions of the form of the Lord. It is said in the revealed scriptures that the Lord has no mundane form; therefore persons with a poor fund of knowledge conclude that He must be formless. They cannot distinguish between the mundane form and the spiritual form. According to them, without a mundane form one must be formless. This conclusion is also mundane because formlessness is the opposite conception of form. Negation of the mundane conception does not establish a transcendental fact. In the Brahma-saṁhitā it is said that the Lord has a transcendental form and that He can utilize any one of His senses for any purpose. For example, He can eat with His eyes, and He can see with His leg. In the mundane conception of form, one cannot eat with one’s eyes or see with his leg. That is the difference between the mundane body and the spiritual body of sac-cid-ānanda. A spiritual body is not formless; it is a different type of body, of which we cannot conceive with our present mundane senses. “Formless” therefore means devoid of mundane form, or possessing a spiritual body of which the nondevotee can have no conception by the speculative method.

The Lord discloses to the devotee His unlimited varieties of transcendental bodies, all identical with one another with different kinds of bodily features. Some of the transcendental bodies of the Lord are blackish, and some of them are whitish. Some of them are reddish, and some are yellowish. Some of them are four-handed and some of them two-handed. Some of them are like the fish, and some are like the lion. All these different transcendental bodies of the Lord, without any differential category, are disclosed to the devotees of the Lord by the mercy of the Lord, and thus the impersonalists’ false arguments claiming the formlessness of the Supreme Truth do not appeal to a devotee of the Lord, even though such a devotee may not be very advanced in devotional service.

The Lord has unlimited numbers of transcendental qualities, and one of them is His affection for His unalloyed devotee. In the history of the mundane world we can appreciate His transcendental qualities. The Lord incarnates Himself for the protection of His devotees and for the annihilation of the faithless. His activities are in relationship with His devotees. Śrīmad-Bhāgavatam is full of such activities of the Lord in relationship with His devotees, and the nondevotees have no knowledge of such pastimes. The Lord lifted the Govardhana Hill when He was only seven years old and protected His pure devotees at Vṛndāvana from the wrath of Indra, who was overflooding the place with rain. Now this lifting of the Govardhana Hill by a seven-year-old boy may be unbelievable for the faithless, but for the devotees it is absolutely believable. The devotee believes in the almighty potency of the Lord, while the faithless say that the Lord is almighty but do not believe it. Such men with a poor fund of knowledge do not know that the Lord is the Lord eternally and that one cannot become the Lord by meditation for millions of years or by mental speculation for billions of years.

The impersonal interpretation of the mundane wranglers is completely refuted in this verse because it is clearly stated here that the Supreme Lord has His qualities, form, pastimes and everything that a person has. All these descriptions of the transcendental nature of the Personality of Godhead are factual realizations by the devotee of the Lord, and by the causeless mercy of the Lord they are revealed to His pure devotee, and to no one else.

3 major qualifications to receive knowledge from Krsna – 

  • Friend
  • Not being envious of the lord
  • Devotee of the lord

BG 4.3

That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.

There are two classes of men, namely the devotee and the demon. The Lord selected Arjuna as the recipient of this great science owing to his being a devotee of the Lord, but for the demon it is not possible to understand this great mysterious science. There are a number of editions of this great book of knowledge. Some of them have commentaries by the devotees, and some of them have commentaries by the demons. Commentation by the devotees is real, whereas that of the demons is useless. Arjuna accepts Śrī Kṛṣṇa as the Supreme Personality of Godhead, and any commentary on the Gītā following in the footsteps of Arjuna is real devotional service to the cause of this great science. The demonic, however, do not accept Lord Kṛṣṇa as He is. Instead they concoct something about Kṛṣṇa and mislead general readers from the path of Kṛṣṇa’s instructions. Here is a warning about such misleading paths. One should try to follow the disciplic succession from Arjuna, and thus be benefited by this great science of Śrīmad Bhagavad-gītā.

BG 9.1

The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence.

As a devotee hears more and more about the Supreme Lord, he becomes enlightened. This hearing process is recommended in the Śrīmad-Bhāgavatam: “The messages of the Supreme Personality of Godhead are full of potencies, and these potencies can be realized if topics regarding the Supreme Godhead are discussed amongst devotees.” This cannot be achieved by the association of mental speculators or academic scholars, for it is realized knowledge.

The devotees are constantly engaged in the Supreme Lord’s service. The Lord understands the mentality and sincerity of a particular living entity who is engaged in Kṛṣṇa consciousness and gives him the intelligence to understand the science of Kṛṣṇa in the association of devotees. Discussion of Kṛṣṇa is very potent, and if a fortunate person has such association and tries to assimilate the knowledge, then he will surely make advancement toward spiritual realization. Lord Kṛṣṇa, in order to encourage Arjuna to higher and higher elevation in His potent service, describes in this Ninth Chapter matters more confidential than any He has already disclosed.

BG 10.1

The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained.

The more one hears about the Supreme God, the more one becomes fixed in devotional service. One should always hear about the Lord in the association of devotees; that will enhance one’s devotional service. Discourses in the society of devotees can take place only among those who are really anxious to be in Kṛṣṇa consciousness. Others cannot take part in such discourses. The Lord clearly tells Arjuna that because Arjuna is very dear to Him, for his benefit such discourses are taking place.

One learns by hearing from the bonafide authority. 

BG 18.62

O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

A living entity should therefore surrender unto the Supreme Personality of Godhead, who is situated in everyone’s heart, and that will relieve him from all kinds of miseries of this material existence. By such surrender, not only will one be released from all miseries in this life, but at the end he will reach the Supreme God. The transcendental world is described in the Vedic literature (Ṛg Veda 1.22.20) as tad viṣṇoḥ paramaṁ padam. Since all of creation is the kingdom of God, everything material is actually spiritual, but paramaṁ padam specifically refers to the eternal abode, which is called the spiritual sky or Vaikuṇṭha.

In the Fifteenth Chapter of Bhagavad-gītā it is stated, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: the Lord is seated in everyone’s heart. So this recommendation that one should surrender unto the Supersoul sitting within means that one should surrender unto the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa has already been accepted by Arjuna as the Supreme. He was accepted in the Tenth Chapter as paraṁ brahma paraṁ dhāma. Arjuna has accepted Kṛṣṇa as the Supreme Personality of Godhead and the supreme abode of all living entities, not only because of his personal experience but also because of the evidence of great authorities like Nārada, Asita, Devala and Vyāsa.

BG 18.63 – Krishna does not interfere in our freewill. 

Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.

The Lord has already explained to Arjuna the knowledge of brahma-bhūta. One who is in the brahma-bhūta condition is joyful; he never laments, nor does he desire anything. That is due to confidential knowledge. Kṛṣṇa also discloses knowledge of the Supersoul. This is also Brahman knowledge, knowledge of Brahman, but it is superior.

Here the words yathecchasi tathā kuru – “As you like, you may act” – indicate that God does not interfere with the little independence of the living entity. In Bhagavad-gītā, the Lord has explained in all respects how one can elevate his living condition. The best advice imparted to Arjuna is to surrender unto the Supersoul seated within his heart. By right discrimination, one should agree to act according to the order of the Supersoul. That will help one become situated constantly in Kṛṣṇa consciousness, the highest perfectional stage of human life. Arjuna is being directly ordered by the Personality of Godhead to fight. Surrender to the Supreme Personality of Godhead is in the best interest of the living entities. It is not for the interest of the Supreme. Before surrendering, one is free to deliberate on this subject as far as the intelligence goes; that is the best way to accept the instruction of the Supreme Personality of Godhead. Such instruction comes also through the spiritual master, the bona fide representative of Kṛṣṇa.

BG 18.64

Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.

The Lord has given Arjuna knowledge that is confidential (knowledge of Brahman) and still more confidential (knowledge of the Supersoul within everyone’s heart), and now He is giving the most confidential part of knowledge: just surrender unto the Supreme Personality of Godhead. At the end of the Ninth Chapter He has said, man-manāḥ: “Just always think of Me.” The same instruction is repeated here to stress the essence of the teachings of Bhagavad-gītā. This essence is not understood by a common man, but by one who is actually very dear to Kṛṣṇa, a pure devotee of Kṛṣṇa. This is the most important instruction in all Vedic literature. What Kṛṣṇa is saying in this connection is the most essential part of knowledge, and it should be carried out not only by Arjuna but by all living entities.

Surrender unto the supreme personality of Godhead. -coming to the class everyday, eating prasadam, protecting cows, going on sankirtan, … 

BG 18.65

Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

The most confidential part of knowledge is that one should become a pure devotee of Kṛṣṇa and always think of Him and act for Him. One should not become an official meditator. Life should be so molded that one will always have the chance to think of Kṛṣṇa. One should always act in such a way that all his daily activities are in connection with Kṛṣṇa. He should arrange his life in such a way that throughout the twenty-four hours he cannot but think of Kṛṣṇa. And the Lord’s promise is that anyone who is in such pure Kṛṣṇa consciousness will certainly return to the abode of Kṛṣṇa, where he will be engaged in the association of Kṛṣṇa face to face. This most confidential part of knowledge is spoken to Arjuna because he is the dear friend of Kṛṣṇa. Everyone who follows the path of Arjuna can become a dear friend to Kṛṣṇa and obtain the same perfection as Arjuna.

These words stress that one should concentrate his mind upon Kṛṣṇa – the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. There are descriptions of Kṛṣṇa found in the Brahma-saṁhitā and other literatures. One should fix his mind on this original form of Godhead, Kṛṣṇa. One should not even divert his attention to other forms of the Lord. The Lord has multiforms as Viṣṇu, Nārāyaṇa, Rāma, Varāha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna. Concentration of the mind on the form of Kṛṣṇa constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Kṛṣṇa’s.

To be or not to be a devotee is the question? We need to get serious about hearing and chanting and doing service. We can get better and better at it. KC is always progressive. 

Letter to Yajneswara -https://vedabase.io/en/library/letters/letter-to-yajnesvara/ 

Regarding your questions, your first question was should the devotee always speak the truth to everyone in all circumstances? The answer is yes, one should always speak the truth, but qualified devotee will be able to speak the truth always very palatable to everyone so that it will sound pleasing even to his enemy, that is the art of speaking truth. It is certainly so that we must speak the truth to all people, but how you say it that is another thing: satyam bruyat, priyam briya. When you become yourself little more experienced in Krishna Consciousness by preaching work and if you are sincere and serious to make progress in spiritual understanding, you need not have to worry yourself further because the truth will always be spoken by you in the proper manner. Krishna will give you that intelligence, you need not be concerned for it. Simply try to please Him always by your sincere service and chanting, that’s all. Of course, for doing business with businessmen you have to lie business. Just like Krishna Himself, the Supreme Personality of Godhead, sometimes He also had to also fabricate something in emergency situations. Although He made promise not to interfere in the Battle of Kuruksetra, He was forced to break His promise just to save His pure devotee. So there is no prohibition one shall never tell lie, because for business of carrying our propaganda work sometimes it may be necessary. Krishna Consciousness means practical living, not something utopian or idealistic and vague. We simply do the needful, whatever pleases Krishna most, that’s all. Gradually you will understand what it means to please Krishna and what it means to displease Krishna. That you will learn by studying our books and by yourself engaging in practical devotional service. In the material dealings there is always there is always something undesirable, but even so you cannot give up your occupation. Just like fire is very pure, still there is some smoke. You cannot avoid it. All these things can be rectified when the result is offered to Krishna. Otherwise even though you may do very honest business it has no utility whatsoever. Your question if a devotee has no appreciation for God but he has little appreciation for pure devotee, than what kind of devotee is this? If he has appreciation for pure devotee, then he must have appreciation for God. It is just like “Love me, love my dog.” If he simply loves the dog and not the master, then what kind of love is that? I have remarked that in your country when friends met, one friend has one dog beside him, the other friend always bends down to pat the dog first, then he is very much appreciated by the dog’s master and the friendly discussions can begin. It is something like that. Your next question was regarding the neophyte devotee who is unable to comprehend even the existence of God, how he shall ever become lover of God? Therefore he has to be engaged in deity worship, and gradually you will have that sense. It is obligatory for the neophyte devotees to be engaged in deity worship. Even if he has no love of God, by following the regulative principles and worshiping the deity he will awaken that dormant love, and if you have got some faith in your spiritual master, by engaging in serving your spiritual master you will also come to the point of love of God:

yasya prasadad bhagavata-prasadao

yasya prasadanna-gatih kuto ‘pi

dhyayam stuvams tasya yasas trisandhyam

vande guroh sri caranaravindam

If one has appreciation for the spiritual master then he must follow the instructions of the spiritual master, and that means he is supposed to worship the deity in a certain way, like that. It is not possible to love the spiritual master without loving God. Your next question was about the free will, whether we have it or not? If one is not intelligent enough for making for making decisions, then all decisions shall be sanctioned by the spiritual master. Neophyte means no independent decisions, no free will, that means surrender. But when he is trained up then automatically he gets his freedom. Just like a small child can only eat such things which are sanctioned by his parents, not by his own discretion. Free will is that when the controller says do this, you can use your free will to do it or not to do it. You have got the power to not do:

iti te jnanam akhyatam guhyad guhyataram maya

vimrsyaited asesena yathecchasi tatha kuru

[Bg. 18.63]

“Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.” [Bg. 18.65]

Krishna asks, “Have you decided to fight?” “Yes, I have decided to follow Your order.” This is free will.

You will find mentioned in many Vedic scriptures that maha-mantra is especially recommended for understanding God in this age of Kali Yuga, such as Agni Purana, Kali-Santaram Upanisad, Brhan Naradiya Puranam, and many others. Haridasa Thakura chanted 3 lakhs of names each day, that means 16 names in the mantra, 108×16 or 1,728 names in each round of mala, dividing 300,000 by 1,728 comes to roundabout 175 rounds on beads daily. And for us it is even difficult to chant 16 rounds! That is why Haridasa Thakura is “namacarya.” We find in Caitanya Caritamrta information that both Lord Caitanya and Haridasa Thakura were constantly absorbed in chanting the Hare Krishna mantra: Hare Krishna, Hare Krishna, Krishna Krishna Hare Hare/ Hare Rama Hare Rama Rama Rama Hare Hare.

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SB 2.9.6 &7 Notes – 12/08/21

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.6 & 7:

  • When Lord Brahmā was perplexed about how to construct the material manifestations in the universe and went down within the water to find out the means and the source of his lotus seat, he heard the word tapa vibrated twice. Taking the path of tapa is the second birth of the desiring disciple. 
  • When he heard the sound, he tried to find the speaker, searching on all sides. But when he was unable to find anyone besides himself, he thought it wise to sit down on his lotus seat firmly and give his attention to the execution of penance, as he was instructed.
  • According to Bhāgavata philosophy, every human being is meant simply for tapa and for no other business, because by penance only can one realize his self; and self-realization, not sense gratification, is the business of human life
  • This tapa, or penance, was begun from the very beginning of the creation, and it was first adopted by the supreme spiritual master, Lord Brahmā. 
  • Brahmā was initiated by the Kṛṣṇa mantra, by Lord Kṛṣṇa Himself, and thus he became a Vaiṣṇava, or a devotee of the Lord, before he was able to construct the huge universe. 
  • Brahmā was initiated by the Lord from within. The Lord is within every living entity as the Supersoul, and He initiated Brahmā because Brahmā was willing to receive the initiation. The Lord can similarly initiate everyone who is inclined to have it.
  • One should not, however, think himself on the level of Brahmā to be initiated directly by the Lord from inside because in the present age no one can be accepted to be as pure as Brahmā.
  • Brahmā is the original spiritual master for the universe, and since he was initiated by the Lord Himself, the message of Śrīmad-Bhāgavatam is coming down by disciplic succession, and in order to receive the real message of Śrīmad-Bhāgavatam one should approach the current link, or spiritual master, in the chain of disciplic succession. 
  • After being initiated by the proper spiritual master in that chain of succession, one should engage himself in the discharge of tapasya in the execution of devotional service.
  •  The Lord Himself appears as the spiritual master to a person who is sincere in heart about serving the Lord. Therefore the bona fide spiritual master who happens to meet the sincere devotee should be accepted as the most confidential and beloved representative of the Lord. 
  • If a person is posted under the guidance of such a bona fide spiritual master, it may be accepted without any doubt that the desiring person has achieved the grace of the Lord.
  • Very instructive for us. Very inspiring for us. Whenever we have doubts or attacked by material desires,  we have to sit down very firmly on a seat and chant Hare Krsna maha mantra and meditate on Krsna in our heart until we are confident enough and ready to go back to follow KC even more strictly. 

SB 2.9.6 TRANSLATION:

While thus engaged in thinking, in the water, Brahmājī heard twice from nearby two syllables joined together. One of the syllables was taken from the sixteenth and the other from the twenty-first of the sparśa alphabets, and both joined to become the wealth of the renounced order of life.

In Sanskrit language, the consonant alphabets are divided into two divisions, namely the sparśa-varṇas and the tālavya-varṇas. From ka to ma the letters are known as the sparśa-varṇas, and the sixteenth of the group is called ta, whereas the twenty-first letter is called pa. So when they are joined together, the word tapa, or penance, is constructed. This penance is the beauty and wealth of the brāhmaṇas and the renounced order of life. According to Bhāgavata philosophy, every human being is meant simply for this tapa and for no other business, because by penance only can one realize his self; and self-realization, not sense gratification, is the business of human life. This tapa, or penance, was begun from the very beginning of the creation, and it was first adopted by the supreme spiritual master, Lord Brahmā. By tapasya only can one get the profit of human life, and not by a polished civilization of animal life. The animal does not know anything except sense gratification in the jurisdiction of eat, drink, be merry and enjoy. But the human being is made to undergo tapasya for going back to Godhead, back home.

When Lord Brahmā was perplexed about how to construct the material manifestations in the universe and went down within the water to find out the means and the source of his lotus seat, he heard the word tapa vibrated twice. Taking the path of tapa is the second birth of the desiring disciple. The word upāśṛṇot is very significant. It is similar to upanayana, or bringing the disciple nearer to the spiritual master for the path of tapa. So Brahmājī was thus initiated by Lord Kṛṣṇa, and this fact is corroborated by Brahmājī himself in his book the Brahma-saṁhitā. In the Brahma-saṁhitā Lord Brahmā has sung in every verse govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. Thus Brahmā was initiated by the Kṛṣṇa mantra, by Lord Kṛṣṇa Himself, and thus he became a Vaiṣṇava, or a devotee of the Lord, before he was able to construct the huge universe. It is stated in the Brahma-saṁhitā that Lord Brahmā was initiated into the eighteen-letter Kṛṣṇa mantra, which is generally accepted by all the devotees of Lord Kṛṣṇa. We follow the same principle because we belong to the Brahmā sampradāya, directly in the disciplic chain from Brahmā to Nārada, from Nārada to Vyāsa, from Vyāsa to Madhva Muni, from Madhva Muni to Mādhavendra Purī, from Mādhavendra Purī to Īśvara Purī, from Īśvara Purī to Lord Caitanya and gradually to His Divine Grace Bhaktisiddhānta Sarasvatī, our divine master.

One who is thus initiated in the disciplic succession is able to achieve the same result or power of creation. Chanting of this holy mantra is the only shelter of the desireless pure devotee of the Lord. Simply by such tapasya, or penance, the devotee of the Lord achieves all perfections like Lord Brahmā.

SB 2.9.7 

When he heard the sound, he tried to find the speaker, searching on all sides. But when he was unable to find anyone besides himself, he thought it wise to sit down on his lotus seat firmly and give his attention to the execution of penance, as he was instructed.

Very instructive for us. Very inspiring for us. Whenever we have doubts, attacked by material desires,  we have to sit down very firmly on a seat and chant Hare Krsna and meditate on Krsna in our heart until we are confident enough and ready to go back to follow KC even more strictly. 

People can have panic attacks, fall down suddenly.. One has to follow Brahma’s example. He had an incentive to create (which was a material desire) that was coming from previous life.. Krishna will give him what he wants at the same time purify. He gave him the instruction Thapa.. 

He was very pure.. But he made some kind of mistake that is why he was born again. 

Whenever we have the inner voice- Krishna will help you,, one has to meditate.. 

To achieve success in life, one should follow the example of Lord Brahmā, the first living creature in the beginning of creation. After being initiated by the Supreme Lord to execute tapasya, he was fixed in his determination to do it, and although he could not find anyone besides himself, he could rightly understand that the sound was transmitted by the Lord Himself. Brahmā was the only living being at that time because there was no other creation and none could be found there except himself. In the beginning of the First Canto, in the First Chapter, first verse, of the Śrīmad-Bhāgavatam, it has already been mentioned that Brahmā was initiated by the Lord from within. The Lord is within every living entity as the Supersoul, and He initiated Brahmā because Brahmā was willing to receive the initiation. The Lord can similarly initiate everyone who is inclined to have it.

As already stated, Brahmā is the original spiritual master for the universe, and since he was initiated by the Lord Himself, the message of Śrīmad-Bhāgavatam is coming down by disciplic succession, and in order to receive the real message of Śrīmad-Bhāgavatam one should approach the current link, or spiritual master, in the chain of disciplic succession. After being initiated by the proper spiritual master in that chain of succession, one should engage himself in the discharge of tapasya in the execution of devotional service. One should not, however, think himself on the level of Brahmā to be initiated directly by the Lord from inside because in the present age no one can be accepted to be as pure as Brahmā. The post of Brahmā to officiate in the creation of the universe is offered to the most pure living being, and unless one is so qualified one cannot expect to be treated like Brahmājī directly. But one can have the same facility through unalloyed devotees of the Lord, through scriptural instructions (as revealed in the Bhagavad-gītā and Śrīmad-Bhāgavatam especially), and also through the bona fide spiritual master available to the sincere soul. The Lord Himself appears as the spiritual master to a person who is sincere in heart about serving the Lord. Therefore the bona fide spiritual master who happens to meet the sincere devotee should be accepted as the most confidential and beloved representative of the Lord. If a person is posted under the guidance of such a bona fide spiritual master, it may be accepted without any doubt that the desiring person has achieved the grace of the Lord.

BS 5.22

The divine lotus which springs from the navel-pit of Viṣṇu is in every way related by the spiritual tie with all souls and is the origin of four-faced Brahmā versed in the four Vedas.

Purport

The same divine lotus originating from the divine person entered into the hidden recess, is the superior plane of aggregation of all individual souls. The four-faced Brahmā, the image of self-enjoyment, derives his origin from the prototype Brahmā or Hiraṇyagarbha, the mundane seminal principle, who regards the aggregate of all mundane entities as his own proper body. The delegated godship of Brahmā as well as his being the dislocated portion of Kṛṣṇa, are also established.

BS 5.23

On coming out of the lotus, Brahmā, being guided by the divine potency tuned his mind to the act of creation under the impulse of previous impressions. But he could see nothing but darkness in every direction.

Brahmā’s impulse for creation arises solely from his previous impressions. All jīvas get their nature conformably to their impressions of previous births and accordingly their activity can have a beginning. It is called “the unseen” or the result of one’s previous deeds. His natural impulse is formed according to the nature of the deeds done by him in the previous kalpa. Some of the eligible jīvas also attain to the office of Brahmā in this way.

BS 5.24

​​Then the goddess of learning Sarasvatī, the divine consort of the Supreme Lord, said thus to Brahmā who saw nothing but gloom in all directions, “O Brahmā, this mantra, viz., klīṁ kṛṣṇāya govindāya gopī-jana-vallabhāya svāhā, will assuredly fulfill your heart’s desire.”

The mantra, consisting of the eighteen divine letters prefixed by the kāma-bīja, is alone superexcellent. It has a twofold aspect. One aspect is that it tends to make the pure soul run after all-attractive Śrī Kṛṣṇa, the Lord of Gokula and the divine milkmaids. This is the acme of the spiritual tendency of jīvas. When the devotee is free from all sorts of mundane desires and willing to serve the Lord he attains the fruition of his heart’s desire, viz., the love of Kṛṣṇa. But in the case of the devotee who is not of unmixed aptitude this superexcellent mantra fulfills his heart’s desire also. The transcendental kāma-bīja is inherent in the divine logos located in Goloka; and the kāma-bīja pervertedly reflected in the worldly affairs satisfies all sorts of desires of this mundane world.

Divine Logos – Mind of God, words coming from the lips of the lord.. 

Logos – word, thought, principle or speech, rational divine intelligence, mind of God, God’s desire, ability to speak to humans and instruct them, union between human beings and supreme god, bridge between human’s inner needs and the answer to those needs proclaimed by God Himself.. 

Just like – Guru mukha vakhya…  – Words emanating from guru’s lips.. 

Lecture Bg 1.44 July 3rd 1973, CC ADI 5

BS 5.25

“O Brahmā, do thou practice spiritual association by means of this mantra; then all your desires will be fulfilled.”

BS 5.26 

Brahmā, being desirous of satisfying Govinda, practiced the cultural acts for Kṛṣṇa in Goloka, Lord of Śvetadvīpa, for a long time. His meditation ran thus, “There exists a divine lotus of a thousand petals, augmented by millions of filaments, in the transcendental land of Goloka. On its whorl, there exists a great divine throne on which is seated Śrī Kṛṣṇa, the form of eternal effulgence of transcendental bliss, playing on His divine flute resonant with the divine sound, with His lotus mouth. He is worshiped by His amorous milkmaids with their respective subjective portions and extensions and also by His external energy [who stays outside] embodying all mundane qualities.”

Although the object of meditation is fully transcendental, yet owing to her nature which is permeated with the quality of active mundane hankering, Māyā, the nonspiritual potency of Kṛṣṇa, embodying the principles of mixed sattva, rajas, and tamas, in the forms of Durgā, and other nonspiritual powers, meditated on the Supreme Lord Kṛṣṇa as the object of their worship. So long as there is any trace of mundane desire in one’s heart, it is the object of worship of Māyādevī (Durgā) who has to be worshiped by such a person; nevertheless the fulfillment of one’s heart’s desire results from the worship of the object of worship of Māyādevī, and not from the worship of Māyādevī herself. This is in accordance with the śloka, akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhiḥ / tīvreṇa bhakti-yogena yajeta puruṣaṁ param [SB 2.3.10]. The meaning of this śloka of the Bhāgavatam is that though other gods, as distinct manifestations of the Supreme Lord, are bestowers of sundry specific boons, yet a sensible person should worship the all powerful Supreme Lord, giver of all good, with unalloyed devotion, without worshiping those mundane gift-giving deities. Accordingly, Brahmā meditated upon Kṛṣṇa in Goloka, the object of the worship, from a distance, of Māyādevī. True devotion is unalloyed devotional activity free from all mundane desire. The devotion of Brahmā, etc., is not unmixed devotion. But there is a stage of unmixed predilection even in devotion for the attainment of one’s selfish desire. This has been fully described in the concluding five ślokas of this work. That is the easiest method of divine service, prior to the attainment of self-realization, by fallen souls.

We are not lucky to have Krishna as the spiritual master who initiates in the heart.. We have the representative of Krishna in the disciplic succession, a bonafide guru who can fan the smoky fire..

Guru will be able to fan the smoky fire .. so the fire comes out and smoke goes away.. Smoke – material desires, fire – love for the lord.. 

BG 18.59

If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.

BG 18.60

Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kuntī.

BG 18.61

The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

BG 18.62

O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

BG 18.63

Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.

BG 18.64

Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.

The Lord has given Arjuna knowledge that is confidential (knowledge of Brahman) and still more confidential (knowledge of the Supersoul within everyone’s heart), and now He is giving the most confidential part of knowledge: just surrender unto the Supreme Personality of Godhead. At the end of the Ninth Chapter He has said, man-manāḥ: “Just always think of Me.” The same instruction is repeated here to stress the essence of the teachings of Bhagavad-gītā. This essence is not understood by a common man, but by one who is actually very dear to Kṛṣṇa, a pure devotee of Kṛṣṇa. This is the most important instruction in all Vedic literature. What Kṛṣṇa is saying in this connection is the most essential part of knowledge, and it should be carried out not only by Arjuna but by all living entities.

SB 18.65

Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

Same this is explained in MMS 3, Damodarashtakam, BG.