44 Isn’t spirituality a matter of the heart Why so many rules Gita 16.24

So, today we discuss the 16th chapter, 24th verse, where we’ll be talking about the role of rules in spirituality.
Three questions we’ll discuss: Is spirituality a matter of the heart? Why are there rules? And what if we can’t follow the rules?
This is based on 16.24.

Tasmad shastram pramanam te, karya akarya vyavasthitau, gyatva shastra vidhanoktam, karma kartum iharhasi.

So, tasmad shastram pramanam te.
Therefore, by the praman, praman is an authorized source of knowledge, and that is shastra.
By scripture, karya akarya vyavasthitau. Understand properly, vyavasthitau, systematically, karya and akarya—what is to be done and what is not to be done.
Gyatva shastra vidhanoktam. And having understood gyatva, shastra vidhan, whatever the teaching of scripture, karma kartum iharhasi, it behooves you, iharhasi, for you to do the right action.

So, there are three things over here. Krishna is saying that from scripture, use scripture as a source of knowledge to understand right and wrong actions, and with that understanding, act appropriately.
So, in the broader context of the Gita, it is about whether Arjuna should fight or not. In the overall context of our life, this verse is saying that we should make scripture a guidebook for our life.

Now, scripture contains a lot of things. The Bhagavad Gita itself has a lot of information, a lot of analysis, a lot of explanation or revelation.
One important aspect of what scripture contains is guidelines about how to act. There are dos and there are don’ts.
So, that is what we’ll focus on because here Krishna is talking about scripture as a guidebook for acting in life.

So, if the Bhagavad Gita is a spiritual book and we want to grow spiritually, isn’t it a matter of the heart?
And if it is a matter of the heart, then why do we need rules? And if there are rules and we can’t follow them, does that mean our heart cannot be nourished or grow?
We’ll discuss these three questions today.

So, often rules are seen as external, particular disciplines, practices, and the heart is seen as internal, and spirituality is about the heart.
So, isn’t it a matter of the heart? Yes, it is. At the same time, what is the heart? The heart is like a field that needs to be carefully cultivated.

Now, some things grow naturally in a field, but not everything that grows naturally in a field is desirable.
So, if the heart is like a field, then the Bhagavad Gita has used in the 13th chapter the metaphor of kshetra. Kshetra is like a field.
And in the kshetra, certain things happen. So, if you have to cultivate the heart, now the important thing is not everything in the heart is loving or lovable.

Now, whenever we talk about the heart, we talk about love. That’s the usual association. And God is love. Just be filled with love. Act with love.
Now, love is a very sweet sounding word. And it’s important, of course, love is the deepest aspiration of the human heart to want to love and be loved.
At the same time, the heart is not just filled with love. The heart is filled with many other impurities apart from love also.

So, therefore, if you consider from that perspective, what all does the heart contain?
If we use the metaphorical comparison of the heart with the field, then the heart contains weeds of impurities.
And then it also contains the seeds of virtues, seed of ultimately the topmost virtue, devotion.

So, what do we need to do? Just like in the field, the weeds have to be removed and the seeds have to be cultivated.
So, just as cultivating a field requires careful action, similarly cultivating the heart also requires careful action.

So, yes, it’s a matter of the heart. But within the heart, the desirable has to be cultivated. The undesirable has to be eliminated.

Now, that raises the question, what is the heart? So, is it the biological organ?
Well, of course, that is one way of referring to the heart or one thing we refer to when we use the word heart.
But generally, when we use the word, say, “You broke my heart,” we’re not really saying that the biological organ broke into pieces.
So, that’s not what we are referring to. We are referring to the seat of emotions.

So, normally in spiritual, say, when spirituality is a matter of the heart, devotion is a matter of the heart. When we say it, we’re talking about the seat of emotions.
Now, what exactly is the seat of emotions? So, we could say it’s a combination of the mind and the soul.
The soul is the spiritual essence that we are, and the mind is the surrounding mind, is the first… we could say the first covering around the soul.
Here, I’m referring to the mind as using the mind as a generic reference to the subtle body.

So, the emotions are present in the mind also.
So, if you consider the seat of emotions, then there are emotions that come from the soul, and there are emotions that come from the mind.
So, both can refer to the heart. I’ll explain how both refer to the heart. But let’s first look at the mind and soul a little more closely.

So, if you look at it from this perspective of emotions, the mind is the seat of material emotions because the mind itself is material. It’s subtle matter, but it’s still matter, whereas the soul is the seat of spiritual emotions.
So, the soul is, if you remember a long session in a session several months ago, we had discussed the inner screen, the inner seer, and the outer scene.
So, the inner screen is like the computer screen on which we say we are playing a virtual game. We are playing a video game of some virtual reality, something like that.
So, then, “Hey, this person is attacking over here. This enemy is attacking and we are fighting, we are winning, we are losing.”
We will have a panorama of emotions over there. Now, all those emotions are associated with what’s going on on the screen. So, that’s the mind. So, the seat of material emotions.

Now, I have not yet used the word source because it’s not… we really can’t talk about the source here.
Emotions have no existence without consciousness, and consciousness ultimately comes from the soul.
So, no emotion can be experienced if there is no soul, and there is no consciousness. Here we are talking about seat means where they rise from.
A king is seated on a throne. That doesn’t mean the king originated on the throne.

So, the particular emotions, they may come from various sources, but we are talking about seat means where they reside primarily.
So, that is this. So, where the soul is by nature pure, and the soul has a nature to love the Lord.
That nature is dormant right now. But so the soul is also spiritual emotions.

So, again, spiritual emotions are not just love. In relationship with Krishna, there are various rasas, there are various emotions.
There is anger, there is fear, there is humor. So many emotions are there, but it’s all connected with Krishna and the transcendental world.

So, now with respect to the mind, the emotions can be pure, impure, or mixed depending on the kind of impressions that we may have.
In the previous session, we discussed about the divine and demoniac nature.
So, we talked about two levels of inertness. The mind can have virtue or vice.
In the demoniac, the virtue is a lot more. In the devoted and the divine, in the godly, the virtue is much more.

So, accordingly, there can be pure or impure or mixed emotions in the mind.
Now, the emotions that are associated with the soul are always pure because the soul is pure.
And now the mind is very dynamic. So, every action that we do creates impressions on it.

So, right now, say you are hearing this talk, every time you hear, it’s not just the information that is going in that’s important.
But along with that, the very activity of hearing creates an impression. And those impressions are important because they shape our future actions.
On the other hand, in most of material existence, the soul proper is inactive. That’s why sometimes we have songs like “Jeeva Jago, Jeeva Jago,” O soul, awaken, awaken, “Uttishta, Jagrta, Praapyavaram, Nibodhata.”
The Upanishads say that arise, awaken, activate yourself, attain that which is eminently desirable now for you.

So, that refers to the awakening of the soul.
So, when we do spiritual actions, devotional actions, that is when the soul becomes awakened. Otherwise, our actions don’t really touch the soul. And in that sense, the soul is the non-doer.
So, the soul’s consciousness is entangled, but it is more the conditioned consciousness.

The soul is not even aware of spiritual reality, let alone experiencing any emotions in relationship with it.
So, based on this understanding, for most of us, for most of the time, the emotions we experience are material. They largely come from the mind, stimulated by external factors. At the same time, there are emotions associated with the soul, and we do experience them sometimes. We want to experience them more and more.
When we talk about the heart, it can refer to the mind when we are speaking of superficial emotions. For example, when someone is materially attached and loses something precious, they might metaphorically say, “My soul is shattered.” But this is in a non-literal sense. In reality, it was their mind that was very invested in that thing, and they were disturbed by the loss. They might feel distressed or devastated, but the soul’s emotions are not involved here.
When we are relating to Krishna, that’s when the soul truly comes into the picture.

Now, regarding emotions and love: I’ve mentioned cultivation. The paradox is that the matters of the heart can’t be left solely to the heart. Why?
Because when we talk about the heart, what are we referring to? The surface matters of the heart—essentially the matters of the mind—can overshadow and predominate over the deeper matters of the heart, which are connected with the soul.
If we consider the heart to be multilayered, when we say, “Follow your heart,” what do we mean? We mean follow your deepest longings and aspirations. It doesn’t mean just doing whatever you feel like doing, even if the emotion is fleeting and fickle.
So, the heart has surface matters, and if we consider it broadly as the seat of emotions, we don’t want to be carried away by fleeting emotions or surface-level feelings. We want to reach the deeper, more meaningful emotions.
For example, if we like to read something—whether it’s informative, educational, or spiritual—that can give us a sense of deep fulfillment. But if we get a notification on our phone, we might feel the urge to check it or watch a video. This urge isn’t coming from the heart; it’s the mind leading us away from deeper fulfillment.
Thus, not every feeling necessarily comes from the soul. This is why matters of the heart can’t be left solely to the heart. We want to cultivate the deeper aspect of our heart and not let the surface emotions overshadow it. And that’s where rules come in.

Just as cultivating a field is not simple—it requires knowledge and understanding—cultivating the heart requires guidelines and rules. There are principles, rules, and methods for cultivating the heart, just as there are for farming.
Rules are not just about controlling or imposing a way of life; they are meant to help us grow. They help us bring out the best within us and drive out the worst.
Earlier, we talked about weeds and seeds: we need to remove the weeds and nourish the seeds. Rules help us do this.
There are rules in daily life—traffic rules, school rules, etc. Even if we are good at something, like singing, we can’t reach our full potential without discipline. A good singer needs commitment, which involves following certain rules. For example, committing to practice for an hour each day or avoiding foods that might harm the throat.
When talent is combined with commitment, it leads to greatness. The same applies to emotions: we may have some emotional capacity, but rules help our devotion grow further.

In spiritual life, rules come from the scriptures and saints. The scriptures are guidebooks on how to develop love for the Lord and grow spiritually. The saints, who have walked the path themselves, know the pitfalls and can help us avoid them.
So, it’s not just the scriptures; it’s also the saints. Spirituality is a living tradition, and the scriptures alone don’t give all the answers—saints provide guidance on how to apply those teachings in different situations.
At a general level, rules help bring out our best and drive out our worst. In spiritual life, they empower our virtues and disempower our vices. This is how the rules of spiritual life work.

When we talk about rules in spiritual life, we might wonder, how does love relate to rules? Isn’t the ultimate purpose to develop love for the Lord?
Yes, but first, let’s consider love in general and then look specifically at love for the Lord.
Imagine a pendulum: on one side, there’s the belief that love knows no rules at all, and on the other side, there’s the view that love is only known through rules. According to this view, it’s only when we follow the rules and become disciplined that we can truly experience real love.
So, which is it? Actually, the balanced understanding is that love respects rules, and at times, love transcends rules as well. Let’s break it down.

When does love know no rules?
Normally, when we are driving or walking on the road, we follow traffic rules for safety. But imagine a mother sees her child in the middle of the road, lost and unaware of the danger. In this case, the mother may rush in to save the child, even though breaking the rules (entering the road) is unsafe.
Why would she break the rules? Because she cares more for the child’s life than for the rules themselves. Traffic rules are meant to protect people and promote smooth travel, but when someone’s life is at risk, love transcends the rules.
So, when we say love knows no rules, it doesn’t mean love is careless. In fact, love is more careful—it prioritizes something more important than rules.

When is love known only through rules?
Now, let’s understand how rules can lead to love. Rules, in this context, represent commitment and diligence.
Some of the deepest connections we develop—whether with people or activities—are through diligence. When we connect with people, it’s not just about initial attraction; the bond deepens through commitment. When that person needs us, we’re there for them, and when we need them, they’re there for us. This mutual support strengthens the relationship.
Love at first sight may be powerful, but the true test is what happens over time. After many years together, enduring challenges, sharing a deep understanding—that’s a much deeper form of love.
How does this happen? Through commitment. Commitment means following the rules: caring for each other, being faithful, and taking responsibility. This consistent commitment deepens the connection.
So, when we talk about love and rules, we’re not referring to a rigid set of dos and don’ts, but to the commitment that helps deepen the relationship.

Balancing the Two
Both perspectives are true. Love transcends rules at one level, but love is also known through rules. Without commitment and consistency, love remains superficial. If we are merely attracted to someone, we may claim to be in love, but if the attraction fades, it shows the relationship was not built on anything lasting.

Returning to the earlier idea of the heart referring to the mind or the soul, we can see that surface emotions may be strong but fleeting. Deeper emotions may not always be as expressive, but they are more enduring.

Spiritual Life and Rules
Now, let’s apply this idea to spiritual life. In devotion, love can transcend rules.
When devotion becomes spontaneous, love transcends the rules. But transcending the rules doesn’t mean ignoring them; it means caring for something more than the rules. In these cases, breaking the rules is not disrespectful to the Lord—it pleases Him.
For example, in the Ramayana, Shabari was offering berries to the Lord. She tasted them first to check their sweetness before offering them. Normally, offering food that has been tasted is considered sacrilegious. But her love for the Lord was so pure that He accepted her offering, despite the apparent breach of rule.
Similarly, the Gopis of Vrindavan left everything behind to meet Krishna when they heard His flute. According to societal codes, it would have been improper for women to go out alone at night, but the Gopis’ love transcended societal norms. Their actions were not immoral but trans-moral—glorious and pure.

There is a stage in spiritual life where love transcends the rules, but this is the state of spontaneous devotion. And spontaneous devotion doesn’t come automatically. It is the result of conscientious practice, which requires discipline.
Conscientious devotion gradually leads to spontaneous devotion. And conscientious practice means following rules.

The Role of Rules in Spiritual Life
Love is not just something that happens suddenly. Yes, it can be felt suddenly, and that’s wonderful, but love also needs to be nourished and cultivated to grow deeper and stronger.
In conscientious devotion, there is a synergistic relationship between feelings and actions. Sometimes, we feel our way to actions—our feelings inspire our actions. At other times, our actions (through prescribed sadhana, such as chanting or performing pujas) shape and nurture our feelings.

Devotion often starts with a desire: “Hey, I like this. I want to do this.”
Some days, we wake up and feel like we want to take darshan of the Lord. We act on that feeling and go to see Him. Sometimes, we feel our way to actions. But other times, we don’t feel like doing something, yet we do it anyway. And as we act, the feelings start to come gradually. This is conscientious devotion, where we don’t deny our feelings, but we don’t depend on them either.

We understand that at our level, feelings can be fickle. If our deeper heart (the soul) is activated, we will feel a connection with Krishna. However, if our mind is hyperactive and dominated by the lower modes—passion and ignorance—the soul can become buried, and we may not feel any devotional or spiritual emotions at all.

At such times, we may have to simply act our way to feelings. When we act in devotion, even if we don’t feel like it, our actions can eventually lead to the emotions we desire. Similarly, when we feel a devotional desire, we act on it.

In bhakti, we start where we are. If we feel devotional, that’s wonderful, and we should seize the opportunity to do as much as we can. But sometimes, we don’t feel that way. Even then, we see it as an opportunity to discipline ourselves and purify our hearts. By performing devotional practices, we express our love for Krishna—not because it feels good, but because we want to please Him.

This dynamic is present in all relationships. For example, a mother might not feel like caring for her crying baby in the middle of the night, but she does it anyway. As she picks up the baby and comforts it, her natural love and affection for the child grow. Similarly, in our relationship with Krishna, even when we don’t feel devotional, our actions can bring out the love within us.

In this context, rules help us cultivate devotion. They guide us in conscientious practice, which eventually leads to spontaneous devotion. In the scriptures, we learn what to do and what not to do in devotional life. As it says in the Bhakti-rasamrita-sindhu, bhakti is a form of cultivation: “Anya-bilashita-shunyam, jnana-karma-adyanavritam, anukulyena krishnanushilanam bhaktir uttama”—bhakti is the practice of cultivating the desire for Krishna’s service, free from ulterior motives.

Why do rules matter? Some say devotion is more than just following rules—and that’s true. Devotion is about more than rules, but it’s not less than them. What is the “more”? It’s the desire for devotion. Rules are essential, but they must be infused with a desire for devotion. In other words, we act our way to feelings and pray for the Lord’s help: “Krishna, when I come to see You, I may not feel devotional, but please help me to feel devotion.”

To understand this better, imagine a pendulum. On one side, if we only follow rules without any desire, it becomes mechanical—just going through the motions. On the other side, if we only focus on desire without practice or discipline, it can lead to sentimentalism—feeling emotional without the grounding of rules. The key is balance: following rules while also nurturing the desire for devotion. This combination transforms our heart.

Devotion is often associated with emotion, and sometimes people think that if we follow rules, there’s no room for emotion. But love is expressed in many ways, and emotions aren’t always overt. For example, when a child does well in school, the mother may express her love with a hug and congratulations. This is an emotional expression of love. However, love can also be expressed by concealing emotion.

For instance, if a child is leaving for a hostel and feels sad, the mother might not cry openly, because doing so could cause the child to become more upset. Instead, the mother conceals her emotions to help the child remain strong. Similarly, if a loved one is injured, the mother, or a doctor treating the child, may need to suppress her emotions in order to provide the necessary care. In these cases, love is expressed by controlling and concealing emotion.

In bhakti, love for Krishna also goes beyond emotions. It’s about dedication. Emotions should deepen our dedication, not distract us from it. If we become overwhelmed with emotions, we might forget our responsibilities. For example, if a child is hurt, the mother can’t afford to be paralyzed by emotion; she must care for the child. Similarly, devotion to Krishna is about service—keeping our focus on Him and serving Him with dedication.

In the Nectar of Devotion, there is a story of Krishna’s servants, Rakta and Chitra, who are fanning Krishna. As they gaze at His beauty, tears come to their eyes, but they suppress their tears because they don’t want their emotions to interfere with their service. Their dedication to service is more important than their emotions.

Similarly, in devotion to Krishna, we strive for balance: emotions should enhance, but not overpower, our service. Devotion is not just about expressing emotion; it’s about dedicating ourselves fully to Krishna, offering Him our hearts and actions.

This passage addresses several important themes about the nature of devotion and the role of rules, emotions, and submission to Krishna in spiritual practice.

Key Concepts from the Passage:

1. Unemotional Devotion in the Gita:
   • The Gita doesn’t emphasize effusive emotion but rather stresses calm, stoic dedication to action and service.
   • Arjuna’s breakdown in the first chapter of the Gita highlights how excessive emotion can interfere with one’s judgment and duty. Krishna guides him to rise above these emotions and perform his duty without being overwhelmed by them.
2. Different Expressions of Devotion:
   • Gita: Stoic devotion, focused on disciplined action and service.
   • Bhagavatam: Contemplative devotion, inward and absorbed in remembrance of Krishna.
   • Chaitanya Charita Amrita: Ecstatic devotion, marked by outward expressions like dancing and singing in love for Krishna.

The devotional approach varies based on context, but in all cases, the devotion is for Krishna.

3. Rules and Emotions:
   • Rules in devotional practices serve as a foundation that can help us connect with Krishna, even when we don’t feel a deep emotional pull.
   • While the Gita emphasizes disciplined action over emotional expression, the Bhagavatam and Chaitanya Charita Amrita allow for a more expressive form of devotion, each suited to different contexts.
4. Nascent Devotion:
   • If someone is not able to follow rules or express love for Krishna, the key is the intention to connect. Even if someone is not following the rules perfectly, their heartfelt calling out to Krishna can lead to spiritual progress.
   • Nascent devotion reflects a genuine desire for Krishna but may lack the full discipline or consistency of a more mature practice.
5. Challenges in Following Rules:
   • Not everyone can easily follow every rule. Bodily conditionings, like physical health or temperament, can influence one’s ability to follow certain practices.
   • For example, some people may struggle with early mornings or fasting, and these challenges shouldn’t diminish their devotion. Determination can be impacted by bodily factors, and one should understand that different people may find certain practices more difficult than others.
6. Understanding Limitations:
   • Acknowledging one’s physical or mental limitations (such as the difficulty in waking early or fasting) is important. The goal is always to connect with Krishna, and sometimes adjusting practices to one’s situation is necessary.

In summary, the passage underscores that while following rules is essential for spiritual growth, it should be balanced with a heartfelt desire to serve Krishna. Emotion in devotion varies across different texts, with the Gita promoting disciplined action and the Bhagavatam and Chaitanya Charita Amrita celebrating ecstatic devotion. Ultimately, devotion is about the heart’s longing for Krishna, and even if we struggle with rules, sincere effort can lead to growth.

But that doesn’t mean we have to deprecate those who are not following the rules. We can avoid these binaries and not minimize or trivialize the importance of rules. We don’t disrespect those who follow the rules either; we appreciate them. However, we don’t have to deprecate or minimize those who don’t follow the rules. Spiritual advancement should not be reduced to just following rules; it is multifaceted. So, we focus on the purpose, not on the rules themselves. We all have certain conditionings, and because of those, following rules may not always be easy.

For instance, consider bodily limitations—like the inability to eat certain foods, bathe with cold water, or wake up immediately. These are understandable as bodily limitations. But what about rules of a different nature? For example, some may struggle with anger, greed, or lust. These challenges come from the conditioning of the mind, not the body. So, it is important to recognize that these struggles are also a matter of conditioning. In this context, resolute intention is more important than righteous action. We know from the Bhagavad Gita that even if a devotee performs terrible activities (Sudhara Acharo), if their intention is to serve Krishna, they are still considered well situated.

Krishna emphasizes that it is not the righteousness of the action that matters, but the virtuous, resolute intention behind it. Krishna’s teachings highlight the importance of intention over action. He tells Arjuna to consider such a person as well situated because their intention is pure. Krishna’s compassion is evident here; he warns that resolute intention will eventually lead to righteous action. As Krishna says, “Kshipram bhavati dharmatma,” soon such a person will become saintly, virtuous, and peaceful because their intention purifies them.

Krishna declares that those with a resolute intention to serve Him, even if their actions are imperfect, will never perish. When Krishna refers to a “devotee,” He is not referring to someone whose actions are always righteous, but rather to one whose intention is steadfast in serving Him. This understanding can be extended to our struggles with moral principles and emotions. We may sometimes assume that following the rules is the sole indicator of Krishna consciousness. For example, if someone isn’t waking up early, doing their practices on time, or following specific moral principles, we might think they aren’t Krishna conscious.

However, Krishna consciousness is inclusive, meaning both following and not following rules can still fall within it. Even if someone cannot follow all the rules for any reason, they are not excluded from Krishna consciousness. The essence of Krishna consciousness lies not in rigidly following rules, but in staying connected with Krishna, regardless of moral or physical shortcomings. If someone fails in their practices, they can still “fail well” by maintaining their connection to Krishna. Krishna consciousness is not about meeting external standards; it’s about staying devoted and connected to Krishna, no matter the circumstances.

In Krishna consciousness, even if we fall short in our practices or virtues, the key is to remain connected to Krishna. It’s not about perfect success but about staying committed, even in failure. As Krishna says, even if one falls, they are still within His grace as long as they remain resolute in their intention. The difference between falling “down” within Krishna consciousness and falling “out” of it is significant. If someone falls down but still remains committed to Krishna, they are still part of the path. However, if someone falls out and abandons their connection with Krishna, they are no longer on the path.

Somebody might be in the renounced order, where they are respected and gain prestige and fame. If they are unable to maintain that renounced order, they can transition into the householder order and still practice bhakti. Of course, moving from brahmachari to grahastha is not a fall-down; it is simply a progression. However, if someone was a sannyasi and then becomes a grahastha, conventionally, this is seen as a reproach, implying a fall. But even in this case, they can still fall within Krishna consciousness. The key distinction is that if someone gives up the practice entirely, equating Krishna consciousness solely with a particular standard, they are falling out of Krishna consciousness. So, if you can’t follow the rules, it’s not the end of the road. It simply means that you need to take a different road to Krishna consciousness.

We can still fall within Krishna consciousness, even if we fall short of certain standards. Krishna consciousness is not just about following rules; it is about staying connected with Krishna, regardless of how we might fail. Now, Krishna consciousness is quite nuanced. In fact, the opposite is also true. For example, a seeker may start by following rules and rise from lethargy to become very determined—waking up early and following moral principles. This is progress in Krishna consciousness. However, it’s also possible that someone may rise in Krishna consciousness but in a way that leads them away from it. For instance, they may become so proud of how strictly they follow the rules that they are more interested in their own glories rather than Krishna’s glories. This indicates they are no longer truly Krishna conscious.

This is why it’s important to understand that Krishna consciousness is not merely about the rigid following of rules, nor is it meant to minimize devotion. The two are very different. There is a difference between falling down and falling away. We may fall down, but we don’t want to fall away—falling away means we give up the practice of bhakti entirely. When we fall down within Krishna consciousness, it means that we previously thought Krishna consciousness was only about following certain rules. But when we cannot follow those rules, we can still remain in Krishna consciousness at a different level. So, how do we fail? We continue to move forward, acknowledging that devotion is not just about our ability to follow rules but about our heart’s intention to move toward Krishna.

When we stay connected with Krishna, remembering Him, we gain higher insight. Through this insight, we will understand the futility of sensuality and develop a higher taste for loving Krishna. With this insight and taste, we will gradually cut off attachments and illusions that hold us back. So, the most important thing is to stay connected with Krishna. If we remain connected, we will be cleansed, and through this purification, we will become contented. These three—connection, cleansing, and contentment—are progressive. It all begins with being connected to Krishna, and that is the pathway to perfection in life.

The level at which we stay connected to Krishna may vary from person to person. We don’t need to judge those who cannot stay connected at a particular level; instead, we should understand the inclusive nature of Krishna consciousness. It encompasses both success and failure, as long as the direction remains toward Krishna.

To summarize what I’ve shared today: I discussed three main things: Why we follow rules, why rules are needed, and how devotion is a matter of the heart. Devotion requires cultivation, just like a field requires following rules to ensure healthy growth. Without rules, one might be good, but with rules, they can become the best version of themselves. Rules help bring out our virtues and disempower our vices. I also discussed how love knows no rules, but love is known through rules. Love respects rules and occasionally transcends them. Love transcends rules not because it doesn’t care, but because it cares for something greater.

We need to practice conscientious devotion now, which involves following rules. Over time, this will lead to spontaneous devotion. Often, we may act our way to the right feelings, and eventually, those feelings will guide our actions. We begin wherever we can, and through this process, we rise toward greater connection with Krishna.

When we talk about conscientious devotion, it does involve following rules, but is devotion just about following rules? Is it more than that? Yes, it is. Devotion is not just about following rules; it is more, not less. We discussed how if there is only adherence to rules or only desire for devotion, it can be unbalanced. Purely following rules can become mechanical, while solely desiring devotion without rules can be sentimental. However, combining both—rules with a heartfelt desire for devotion—leads to transformational devotion.

In the scriptures, we see different types of devotion. The Bhagavad Gita portrays a more stoic form of devotion, the Bhagavatam’s devotion is more contemplative, and the Chaitanya Charitamrita is ecstatic. These variations are based on context. Even a great devotee like Arjuna can restrain their devotion. We don’t have to be exhibitionist; devotion can be expressed both through open emotions and through the restraint of emotion. This same principle applies to devotion.

I also discussed the challenges of following rules. The four quadrants we talked about include nascent devotion, mature devotion, and superficial devotion. Nascent devotion is when someone is beginning and may struggle with rules. Mature devotion is when someone follows rules with a heart that longs for Krishna, while superficial devotion involves following rules without love or submission to Krishna. A person may parade their devotion without real growth.

Nascent devotion should be nurtured. Krishna consciousness is not just about following rules; different people have different conditions. Some may struggle with physical practices like fasting, bathing in cold water, or waking up early. That’s okay—do what you can. One vision is that Krishna consciousness means following rules, but not following them doesn’t mean you’re not Krishna conscious. Krishna consciousness includes both adherence to rules and deviation from them.

Even if we fall, we don’t have to fall out of Krishna consciousness. We can fall in Krishna consciousness, as the verse “Apichet Suduracharo” suggests. If someone’s intention is virtuous and they have resolute determination, they will eventually rise to a higher spiritual level.

In bhakti, the most important thing is staying connected to Krishna through remembrance. This connection serves as a sword, cutting through illusions, giving higher taste and insight. Over time, we become cleansed, contented, and more devotional.

Now, regarding a question on deity worship at home versus in the temple, different levels of rules apply in different contexts. Just like traveling by car, train, or plane requires different protocols, temple worship has more rules, as the deity in the temple is considered more manifest. As you practice, you’ll get used to the rules, and it will become easier to see beyond them, focusing on your connection with Krishna. Rules are there to help nourish your devotion, but it’s okay if some rules feel too overwhelming—just do what nourishes your heart and respect higher standards when appropriate.

For Sahajiyas, who might not follow rules, they fall into nascent devotion, but if they don’t follow rules because they think they’re beyond them, that’s problematic. This leads to sentimental rather than transformational devotion.

The verse “Sarthave Sattvam Vishnu” is a rhetorical device, emphasizing the same point through both affirmation and negation. It’s common in scripture to repeat something in different ways to stress its importance.

Contemplative emotion in the Bhagavatam refers to how many exalted devotees are described in a more contemplative way rather than in ecstatic expressions. For example, while characters like Prahlada Maharaja may dance and sing, figures like Sukadeva Goswami or Maharaja Parikshit are shown in a more meditative mode. The Bhagavatam emphasizes the power of hearing and absorption in Krishna.

As for the question on sharing Krishna consciousness and the potential for pride, the cure for pride is not repressing our talents but purifying our intentions. If you share Krishna consciousness and receive appreciation, it’s important to stay humble. The issue isn’t sharing ideas, but recognizing that we should not seek praise for ourselves, but rather seek Krishna’s approval. Avoiding pride isn’t about repressing our abilities; it’s about refining our intentions and motivations.

Well, is it that simple? Just like if we get exposed to some explicit images, we may feel lust at that time. But does that mean that before that, we had no lust in our heart? Lust is there, but maybe it’s not provoked. Similarly, pride is also there in our hearts. It’s not provoked. So, of course, we don’t want to deliberately go out and expose ourselves to sexually explicit stimuli. Similarly, we don’t go out and deliberately do activities solely for our own praise. But if something is for the service of Krishna, yes, there might be some desire for personal appreciation also. That’s okay.

What happens is that when we start serving Krishna, through that service, we start realizing, actually, yes, getting appreciation from others gives me some pleasure, but serving Krishna gives me much greater pleasure. Somebody might sing very nicely. Initially, they may sing and want others to appreciate. Once, I gave a class, and I had prepared very well for it, feeling that the whole delivery was of high quality. After the class, nobody appreciated it, and I was extremely annoyed. Then, somehow, that thought struck me: when I was giving the class and preparing for it, I was absorbed in Krishna. That is important. When I was absorbed, I was relishing everything so much. So, people didn’t appreciate. Maybe if I had done something wrong, it’s fine, but maybe everybody was busy, or whatever happened, they didn’t appreciate. That realization came that, okay, even if they had appreciated, what would have happened? They would have spoken for a few moments, and I might have remembered it for some time. But if I remembered Krishna for an hour while giving the class, for several hours while preparing the class, that is much more important.

That contrast wouldn’t have come if I had thought that only when I become pure enough and have no desire for appreciation would I give a class. Well, then I might be waiting for the rest of eternity. So we start our service, and we can always have some senior well-wishers who can tell us if we start becoming proud, arrogant, or presumptuous. If they tell us, we can take that feedback into consideration. That way, we can all learn when to stop being creative or resourceful in Krishna’s service.

But in general, as I said, the cure for pride is not repression of talent. If you have talent, use it in Krishna’s service. By using that talent, we’ll get some glorification from the world but also a connection with Krishna. Gradually, we’ll realize that connection with Krishna is actually more relishable, and then we won’t be attracted to the glorification of the world. However, if we don’t use our talent, we may not do that service, but somebody else will. And when they do that service and get the appreciation, we’ll start feeling envious, thinking, “Why couldn’t I have done that?” That is not a healthy attitude at all.

If somebody gives a wonderful class and then everybody says, “What a great class that was,” we may snidely try to pull them down. For instance, we might say, “Did you see how much prasad they are eating? Don’t get impressed by that. They are not sense-controlled; they are attached.” We try to pull them down in a snide way. We don’t have to be like that. We do our service, and through that connection with Krishna, we’ll become purified of whatever desire for appreciation we have.

There is another big subject I’ll briefly mention. The desire for appreciation is different from the desire for glorification. Appreciation is more about fostering a human connection. When we want appreciation, if we have done something and someone appreciates it, we get connected with that person more and more. How do our connections happen? They happen through reciprocation. Appreciation doesn’t have to be exhibited to the whole world. It can just be a matter of reciprocation.

In contrast, glorification means we want the whole world to know what we did, and that is the primary purpose of doing it. I think the need for reciprocation and appreciation are normal human needs. If we don’t get that fulfilled in the devotee circle, we will seek that fulfillment in other circles. We all want to love and be loved. And how do we know we are loved? There are many ways. One way is when we are valued and appreciated. So we want that too. It’s a need.

We can’t dehumanize ourselves by reducing the human need for appreciation to the ego’s need for glorification. Once, Prabhupada was asked by a devotee who was a very good Kirtaniyer. He was doing Kirtans when Prabhupada entered the temple, and Prabhupada just patted him on the head while passing by and said, “Good Kirtan.” The devotee felt so gratified and enlivened. He spontaneously asked Prabhupada, “Prabhupada, sometimes I feel proud.” Prabhupada just patted him on his head again and said, “What’s wrong with that?”

Now, we may say pride is a demonic quality, and there’s so much wrong with it. But the point is that we’re doing something worthwhile for Krishna, and yes, if some little pride comes, gradually it will go away because we will get the taste of Krishna through that devotional service. So the cure for pride is not the repression of talent. It is the purification of intent.

There is a Geeta Daily article on this topic. Most of the classes I give, I would say 70 to 90 percent of the content is already there on geetadaily.com in different articles. For those who would like to reflect more on this, especially if there are any quotes I use in class, most of them will already be there as articles. You can either subscribe to Geeta Daily or visit Geeta Daily to find those articles.

In the future, since I’m not sharing the PowerPoint, I can try to share links to Geeta Daily articles related to the classes I’ve spoken about. For example, in today’s class, I would say “Love is both expressed and concealed.” There’s an article about that. Then there’s an article about “Falling out of Krishna Consciousness and falling in Krishna Consciousness,” with the exact title. There’s also an article about “The surface level of the heart and the deeper level of the heart,” and “Devotion is more than rules and not less.” You can find articles on these topics on Geeta Daily.

Please feel free to reach out if you’d like to join the WhatsApp group, where I can share related articles. Thank you very much for your time, and I hope this class was useful to you all!

Thank you.

Hare Krishna.

Hare Krishna.