2 Six characteristics of bhakti – Treatment metaphor Nectar of Devotion (Bhakti Rasamrita Sindhu)

Prabhuji’s Talk Summary

Prabhuji also highlighted from the seventh chapter that although different kinds of people approach Krishna, and even though Nali (the best devotee) is the most exalted, Krishna appreciates everyone who seeks him.

Then, Prabhuji discussed the difference between devotional service and pure devotional service. Devotional service is when we go to Krishna for our own interests. However, pure devotional service is when we go to Krishna even when we have other options; at this point, Krishna becomes our primary interest.

He also spoke about the three main elements in devotional service: Jiva (the soul), the Lord, and the world. In pure devotional service, Krishna becomes a greater reality than the world. As we grow in devotion, we begin to realize that Krishna is our anchor and the most important person in our lives.

Prabhuji also mentioned that in the beginning, Krishna is the means, and the world is the end. But as we progress, the world becomes the means, and Krishna becomes the ultimate goal. Therefore, everything else in life is seen as a means to serve Krishna.

To summarize the three key aspects of pure devotional service:

1. The relationship with Krishna is not transactional but transformational.
2. Krishna becomes a greater reality than the world.
3. The world becomes the means, and Krishna becomes the end goal.

Next, Prabhuji discussed the difference between “inspired” and “aspired” devotional service, which he would elaborate on further.

He then introduced the six characteristics of pure devotional service. The first two characteristics are related to the effects on the devotee. The second pair refers to the nature of the devotees themselves, and the final one refers to the relationship between the soul and God.

Finally, Prabhuji emphasized that the relationship with Krishna has intrinsic characteristics, which he would further elaborate on in the upcoming discussion.

He concluded by thanking everyone for their attention and encouraged the audience to continue reflecting on these aspects of devotional service.

How Can We Better Manage Our Mind?

To manage our minds effectively, we must first understand the interests of our audience. Once we identify the interests of the audience, we then find the corresponding sections of scripture that address those interests. In other words, the speaker must be aware of both the scripture and the audience to communicate effectively.

Speaking with realization makes the message more relevant, relatable, and applicable. Let’s apply this idea to the six characteristics of devotional service.

In this context, the audience’s interest represents the timely aspect, while the scriptural message itself represents the timeless aspect. Shri Rupa Goswami wrote the Bhakti-rasamrita-sindhu (Nectar of Devotion), where he outlines the six characteristics of bhakti. However, we must remember that the interests of the audience may vary depending on the circumstances of the time.

For example, Rupa Goswami wrote his book in the 16th century, and it was originally intended for an audience familiar with Vedic wisdom in Vrindavan. The scripture covers many topics—karma, jnana, tantra, yoga, and more—but Rupa Goswami focused on bhakti. He explained these principles with scriptural references, such as how bhakti is auspicious (sukhata) and how it removes distress (klesha).

However, in today’s context, while scriptural references are still important, we also need to understand what these characteristics mean for us personally. If bhakti is supposed to bring auspiciousness and remove distress, we may wonder: does practicing bhakti mean all our distress will disappear? And if it doesn’t, does that mean bhakti isn’t working or that we are not practicing it properly?

The difference here is that, while scriptural references remain important, it is crucial for us to relate these teachings to our own lives and see how these characteristics manifest.

Shri Prabhupada, in his writings, didn’t always provide a plethora of scriptural references. Instead, he focused on what was most relevant and relatable for the audience. This is why in his summaries, Prabhupada would often simplify the message and make it accessible, rather than citing an overwhelming number of references. This approach made the teachings more understandable and persuasive, especially for modern audiences.

For instance, if a speaker addresses a scientific audience and discusses the benefits of meditation for mental and physical health, citing research published in well-known journals like Science or Nature would be persuasive. Similarly, when discussing devotional service, it’s essential to relate the concepts to the audience’s personal experience.

Now, let’s focus on the first two characteristics of devotional service: it removes distress and brings auspiciousness. These two qualities are often described in Sanskrit as something that “announces” or “heralds” auspiciousness. Bhakti is not a digital, one-or-zero experience. It’s not an all-or-nothing scenario. Devotional service is more like a relationship that gradually develops over time. It’s like an analog scale—our relationship with Krishna deepens incrementally.

When we talk about pure devotional service, it’s not just an unattainable ideal. There’s a spectrum, and people can be on various stages of this spectrum. Some may practice devotional service more purely, while others may practice it less so. It’s not a rigid distinction; it’s more about the depth of the relationship.

Think of devotional service like a medical treatment. When someone undergoes treatment, they experience two things: the pain decreases, and the health improves. Initially, the pain might decrease without significantly improving health, especially if only symptomatic treatment is given. But if the treatment is thorough and effective, the underlying problem is healed, and health improves over time.

In devotional service, we may not experience immediate relief from all distress, but as we practice bhakti more consistently and deeply, the benefits will start to manifest. These benefits will not necessarily be immediate or fully realized at once, but with sustained practice, we will see gradual improvement.

Similarly, as someone receives treatment for an illness, they may begin by feeling better and experiencing less pain, but full recovery takes time. The same applies to devotional service: gradual growth and progress lead to greater auspiciousness in life, even if the journey starts slowly.

So, devotional service can manifest partially even for those who are still on the path, and the benefits gradually increase as one moves toward more sincere and pure devotion. This understanding helps us appreciate the incremental progress in our devotional practice, rather than expecting an immediate or complete transformation.

In summary, devotional service is not just about reaching an ideal state of purity instantly. It’s a continuous journey where distress is gradually alleviated, and auspiciousness is cultivated over time.

After that, I asked the doctor about the diagnosis. The technician got the report, and I carried it with me. I noticed that there was no clear diagnosis, and they mentioned it wasn’t important. However, I saw that the report had PUO written on it. At that time, I had no idea what PUO meant, so I asked the doctor, “What is this PUO?” He explained that it stands for “Pyrexia of Unknown Origin.” “Pyrexia” means fever, and when the cause of the fever is unknown, it is classified as PUO.

It’s somewhat embarrassing for doctors to admit that they don’t have a diagnosis, so they use the term PUO. In this case, the patient is undiagnosed, and without a diagnosis, they can’t be treated. On the other hand, another patient who is diagnosed can begin treatment.

Though both patients may experience pain in the present, their futures will be very different. The undiagnosed patient’s condition may worsen over time, while the diagnosed patient’s condition will improve with treatment.

Similarly, when we start practicing Bhakti, we may still be in the material world, facing challenges like anyone else. If the temperature rises, or if there is economic or political instability, we too feel the heat and stress. But by practicing Bhakti, we begin the process of diagnosis and treatment for our deeper suffering.

Just as medical treatment gradually reduces pain and improves health, Bhakti practice leads to a gradual decrease in distress (Klesh-agni) and an increase in spiritual well-being (Sukhad-agni). So, practicing Bhakti doesn’t immediately eliminate all the pain, but it starts the process of healing.

Now, with this understanding, we can see Bhakti as a medicine for material existence. By practicing Bhakti, we experience a gradual decrease in distress and an increase in spiritual auspiciousness, much like a patient being treated with the right medication.

In conclusion, Bhakti provides us with the tools to deal with suffering. Although practicing Bhakti doesn’t eliminate all the worldly difficulties we face, it offers a diagnosis for the root causes of our distress and provides a treatment path to spiritual healing.

It’s almost ironic or strange that the message, “this world is a place of distress,” actually decreases Arjuna’s distress. Arjuna is in distress, and when Krishna speaks, his words help alleviate that distress. So, Krishna’s purpose is not to emphasize that the world is filled with suffering, but rather to guide Arjuna out of that distress.

Jeeva Goswami, in the Sandarbhas, explains that to understand the core message of a book, we should examine what is said at the beginning and the end. For example, if a speaker is organized, they might introduce the topic at the beginning and summarize it at the end. By listening to the start and the conclusion, we can grasp the essence of the message. In the same way, if we look at what Krishna speaks at the beginning and the end of the Bhagavad Gita, we can understand its core purpose.

The first instructive word Krishna speaks is in 2.11: “A-shocchan.” This means “not worth lamenting,” or “do not lament.” The last instructive word Krishna speaks is in 18.66: “Maa shujahav,” meaning “do not fear, do not lament.” Essentially, the purpose of the Gita is to free people from distress, and it begins with the message that suffering is not worth lamenting and ends with the assurance to not fear or be distressed. The Gita’s message is not pessimistic; rather, it is positive and affirmative—it is meant to uplift us from distress, not keep us in it.

Now, let’s look at the context of the Gita to understand why it is not a message of pessimism. The Gita begins with distress but ends with guidance that leads to liberation from that distress. It is giving hope and a path to overcome suffering, not merely describing the world as a place of suffering.

When we talk about distress, there are some forms of distress that are avoidable and some that are unavoidable. For example, in 2014, I visited Washington, D.C., for the first time. It was winter, and I went out for chanting early in the morning. I thought it was 11°C, but it turned out to be -11°C. I couldn’t even move my fingers, and my lips turned purple. I rushed back, put on warmer clothes, and went out again. The cold weather caused distress, but it was unavoidable given the freezing temperature. However, there are ways to mitigate such distress, like wearing warm clothes. Even then, some discomfort may remain, but we can reduce its impact.

Distress can be categorized as either avoidable or unavoidable. The unavoidable distress is like the cold weather, where external conditions affect us. However, there are ways to manage it, just as we can mitigate physical distress with warm clothes. Similarly, there are mental and spiritual strategies to manage distress in life.

When Krishna speaks about this world being “Dukkhalayam” (a place of distress), it doesn’t mean we should resign ourselves to a life of suffering. Krishna’s message is to acknowledge the reality of distress but also to show that it doesn’t need to be overwhelming or all-consuming. He encourages us to rise above it through spiritual practice.

In the Bhagavad Gita, Arjuna’s lamentation in the beginning is not about his own death; he is not afraid of dying. Rather, his fear stems from a moral dilemma—he does not want to harm his loved ones or act against dharma. This fear of causing harm is what leads to his distress, not a fear of his own death.

So, when Krishna tells Arjuna that the world is a place of distress, it’s not a call to accept distress passively. It’s a reality check that, despite the inherent challenges of life, there is a way to transcend that distress through understanding and spiritual practice.

Arjuna is unsure whether winning the kingdom is worth killing his relatives, worth shooting his teachers like Dronacharya and Bhishma. His fear is not about his own death, but about the moral dilemma of whether this is the right thing to do. Sometimes, the level of fear a person experiences reflects their level of consciousness.

I recently had a conversation with someone who was seriously ill, a well-respected preacher. Despite his own grave condition, which had low chances of recovery, his main concern wasn’t for his health but for the future of others. He said, “Many people are supporting me financially for my treatment, but what about devotees who are not as well-known as me? If they fall ill, who will offer them support? We need to create a system to help them.”

It struck me that, even in such a challenging time, his concern was not for himself, but for the well-being of others. This shows how a person’s fear or concern can reflect their consciousness. For example, if a company is facing bankruptcy, the owners may worry about how they will pay for their mansions or deal with their personal debts. But in other cases, a company might worry about its employees, clients, and business partners. In the second situation, the fear is more selfless than the first, where the concern is centered around personal loss.

Arjuna’s fear is also selfless. He fears that by doing the wrong thing, even if he gains the kingdom, it could lead to the destruction of future generations of his dynasty. This moral hesitation causes Arjuna’s anxiety and indecision.

Now, when Arjuna surrenders to Krishna, does his distress magically disappear? No, Arjuna still has to fight. His inner conflict doesn’t just vanish after he surrenders. Krishna doesn’t solve the problem by revealing some past life scenario, like explaining that Bhishma and Arjuna had interactions in past lives. Krishna doesn’t teach that way. Instead, Krishna focuses on the present situation and guides Arjuna on what he should do right now. He doesn’t promise a mystical solution but teaches how to deal with the challenge in front of him.

Arjuna practices bhakti and surrenders to Krishna, saying, “I will do what you say.” But Krishna doesn’t remove all the external troubles. Some things, like the threat from Duryodhana, are unavoidable. Duryodhana is not going to stop fighting, so Arjuna must face the challenges ahead.

In life, we often face unavoidable troubles. For example, if someone is seriously sick, even with the best doctors and treatments, it doesn’t mean the disease will magically disappear. The person will still experience some pain and suffering, though the treatment may alleviate some of it. Similarly, Krishna’s teachings in the Bhagavad Gita focus on how to navigate these unavoidable challenges, helping us to manage distress with wisdom, devotion, and perseverance.

So, basically, there is both avoidable and unavoidable suffering. What is avoidable, we should avoid. It’s not that if it’s cold and the world is Dukkha Leham (a place of suffering), we deliberately go into the cold without wearing warm clothes. That is not necessary. What is avoidable should be avoided.

For example, the Shastras say that if we indulge in our senses too much, like drinking excessively, and then become sick, is that because the world is Dukkha Leham? No, it is because we are engaging in activities that are bringing suffering upon ourselves. So, avoidable suffering should be avoided, and that requires conscious effort.

At the same time, there is unavoidable suffering, and that should be accepted. Accepting means it has to be tolerated and eventually transcended. How to tolerate and transcend it will be discussed in the evening session.

For example, if someone has a disease and is in pain, they may take pain medication, which alleviates the pain. Is this a good thing? Yes, because it helps reduce the suffering. However, if they only take the pain medication and do not address the root cause of the illness, they might not improve. They are only masking the problem, and in the long run, it could worsen.

So, some amount of pain is unavoidable, and we need to accept it. There is some distress that is unavoidable, and it is often linked to karma, which we will talk more about in the evening session. As Krishna said this morning, Gokhar, when we try to avoid unavoidable suffering, we might end up creating even more suffering in the process.

This principle is not just about diseases. The same idea applies in other areas of life. Avoiding unavoidable suffering might lead to even greater distress. However, the point we are making here is that when we start practicing bhakti, it’s not a magic switch that makes all distress disappear. We will still experience challenges, but bhakti offers something significant.

There is some unavoidable suffering that is actually required for growth. Growth means, for example, a student who just wants to play, but the mother encourages them to study. The child starts learning to speak, write, and recognize words. This is not easy, but once they learn, the whole world opens up to them. If they don’t learn, they will miss out on that entire world for the rest of their life. So, some suffering is necessary for progress.

Now, I will make two more points before we conclude the class. First, there is perceivable suffering and suffering at a more fundamental, non-perceivable level. For example, you might feel swelling in your gums, but the root cause could be something deeper, like cancer. Similarly, many of our problems, like not having enough money, job insecurity, or conflicts at home, are perceivable problems. These problems are real, and we cannot ignore them.

But these perceivable problems are just symptoms of a more fundamental issue: the soul’s misidentification with the material world. The soul’s attachment to the material world leads to more fundamental problems like birth, old age, disease, and death (Janmabandhu Jarayana). These are the core problems we face in life.

When we practice bhakti, it does not immediately solve the problems of Janmabandhu Jarayana. If there is a disease, there will still be suffering. However, two important things happen when we practice bhakti: First, the world becomes smaller, and Krishna becomes bigger in our life. When Krishna is bigger and the world becomes smaller, we start to see the world differently.

For most people, when the world is big and Krishna is small, the world is filled with dualities—ups and downs. Sometimes people honor us, sometimes they dishonor us; sometimes it’s hot, sometimes it’s cold. To the extent we are attached to the material world, these dualities affect us more. But as we progress spiritually, we learn to transcend these dualities and realize that Krishna’s presence is what matters most.

So, consider someone who is very attached to something. For example, I met someone from Sri Lanka in Canada. He came to teach me opera classes, and I initially thought he was Indian, but he told me he was from Sri Lanka. He shared that he had been introduced to cricket around 9–10 years ago, sometime between 2010 and 2015–16. During this period, Sri Lanka made it to the finals of about 3 or 4 World Cup tournaments but lost each time, including matches against India and other countries. He said, “I was a very avid cricket fan. I had two friends, both of whom were also great fans. The third time Sri Lanka lost, we were all completely depressed. Then, my friend committed suicide because of that.”

I was completely shocked. It’s hard to fathom. None of the players committed suicide, even though they took the game seriously. But for them, it’s still just a game. What happens in this world is that when we become too attached to something, the dualities—wins and losses, highs and lows—become much bigger.

This is what happens when we work in an office. One day, we feel like we love the job because the boss gives us positive feedback. The next day, the boss gives us some constructive criticism, and we might think, “Why did I even take this job? I hate it!” So, we tend to go up and down. This can even happen in relationships. These days, relationships are largely based on emotions. One day, someone might say, “You’re so wonderful, I love you, I can’t live without you,” and the next day, they might say, “How could you do that? You’re such a terrible person, I hate you, I can’t live with you.”

So, when we experience these dualities, they are real. But our overreaction to them can make life’s problems far bigger than they need to be. Yes, if your favorite team loses, it’s disappointing. If your boss gives you negative feedback, or a family member is not there when you need them, it’s a problem. But it’s our reaction to these dualities that amplifies the problems.

This is how we become materially unstable. It leads to avoidable distress. As I mentioned earlier, there is both avoidable and unavoidable distress. So, we go to work, the boss gives us some negative feedback, and that’s painful. But if we get upset and shout at the boss, and the boss fires us, then that leads to a much bigger problem. Many times, we make our problems worse because of our reactions.

When we are materially unstable, it’s mainly because our mind is unstable. We overthink dualities and make them seem too serious. But when we become spiritually connected, the world becomes smaller, and the impact of dualities also lessens. We start becoming more stable in facing them.

The practice of bhakti helps us become mentally more peaceful. It’s not that the dualities will go away, but our ability to face them with steadiness improves. When the world becomes smaller, we become more stable. If someone speaks rudely to us, it’s never pleasant, but it no longer has the same emotional power over us. It’s not such a big deal anymore.

Much of the distress in our lives comes from our overreactions to situations. These overreactions increase the instability we experience. Now, for many people, the idea of steadiness amidst dualities sounds very appealing. We want to remain composed and peaceful. But it can also seem very difficult because we are conditioned to seek happiness in material things.

For example, we think, “If India wins, I’ll be extremely happy,” or “If India loses, I’ll be very peaceful and detached.” But that’s not how it works. If we invest our emotions in something, the more we delight in its positive side, the more we’ll suffer when the negative side comes up. For instance, if we become very happy when someone praises us, we’ll find it hard to stay steady when that same person criticizes us.

Dualities are like a coin: one side is pleasure (honor, success) and the other side is pain (dishonor, failure). We can’t enjoy one side and stay steady when the other side appears. This is why many people find it difficult to be steady amidst dualities. If we become detached or steady, it seems like life will lose its emotional highs, and that doesn’t seem appealing to many.

However, as we deepen our connection with Krishna, Krishna becomes the source of our spiritual happiness. So, even though the material world’s dualities don’t disappear, our source of happiness shifts. The steadiness that comes from bhakti is not about detaching from everything, but about finding stability in our relationship with Krishna.

And this experience of spiritual happiness is shubhada. As we start practicing bhakti, our connection with Krishna grows stronger. For example, if we are doing sadhana properly, the first time we attend a kirtan, it may feel nice—just a nice ritual, and we may feel good doing it. But as we continue practicing bhakti, we attend the kirtan again, and what we experience becomes much deeper, much richer.

Similarly, many of us are born into pious families, and we may have celebrated Janmashtami in the past, perhaps just as a tradition. But when we practice bhakti, and then come to the Janmashtami festival, we hear about Krishna, chant His name, and take darshan of Krishna, the joy is much deeper. A new dimension of happiness opens for us.

Shubhada means that a whole new universe, a whole dimension of happiness that was previously inaccessible, starts becoming available to us. In this sense, bhakti helps us move toward a higher happiness and away from the distress of the material world. This is how the two characteristics—klesha agni (the fire that burns suffering) and moksha shada (the path to liberation)—become manifest.

Now, regarding the sufferings in our life, how do our present and past karma relate to them? How does karma work, and how does it relate to bhakti? I will discuss that in today’s conversation. Let me summarize what I have discussed so far.

Today, I covered four main points. We are talking about the first two characteristics of pure emotional service. The first thing I mentioned is that when we talk about pure emotional service, it’s a spectrum, not binary logic. It’s not like a 0 or 1 situation. It’s like considering health and sickness. There are extremes, but it is a range of shades in between. So when we talk about bhakti, it doesn’t mean that until we reach pure emotional service, we won’t experience any of the aspects of bhakti. We experience them in our present state, but they become more pronounced as we practice.

Why am I explaining these characteristics? Because I mentioned that in scriptures, there are timeless aspects and timely aspects. When we talk about pure emotional service, realization means explaining things in a way that suits the audience’s context. In the 16th century, scripture references were given by figures like Rupa Goswami to explain these characteristics. But today, to understand these characteristics, we will focus on practical experiences or practical analysis.

Then, I discussed the idea that when suffering goes away and auspiciousness comes, what does this mean? We talked about the Gokhale layer and how the Gita is not pessimistic. It actually relieves Arjuna’s distress and reassures him not to grieve.

Regarding suffering, we discussed two categories: avoidable and unavoidable. When we start practicing the Gita, we first learn to avoid the avoidable suffering, and eventually, the unavoidable suffering becomes something we learn to tolerate and transcend. We’ll explore how we do that later.

Next, we discussed the concept of perceivable and non-perceivable causes of suffering. For example, someone may have symptoms of a disease, but the actual cause of the disease may not be immediately perceivable. Similarly, in bhakti, we may be experiencing suffering or challenges, but by practicing bhakti, we are being diagnosed and treated, and the root cause starts to get addressed.

For us, when we practice bhakti, we become materially peaceful—this is klesha agni—and we also experience spiritual joy, which is shubhada. So, the practice of bhakti brings us a brighter future, both in terms of overcoming material distress and experiencing spiritual bliss.

Now, the specific problems we face and to what extent bhakti addresses them will be discussed in the next session. Are there any questions or comments?

Sure. Arjuna, can we say that the problem you are seeing is from a humanitarian perspective? Like the questions he was putting to Krishna, it seems to be growing in that way. So, can we see it that way?

Yes, definitely. Having said that, it’s not that the human side of our existence is to be rejected. See, spirituality is not meant to extinguish our humanity. It’s meant to expand our identity beyond our humanity. We are still human beings, but we are also more than human beings.

That’s why, later on, when Arjuna is about to give up, Krishna chastises him. The Bhagavad Gita does not ignore the human experience; it provides a higher perspective. Our spirituality doesn’t negate the human experience—it just adds a greater dimension to it.

Krishna doesn’t rigidly separate the two. At the end of the Bhagavad Gita, Krishna says, “Yatra Yogeshwara Krishna,” where the human and divine come together, there will be no defeat. Now, of course, in the material world, everything is temporary. The Pandavas’ kingdom was temporary, but during their rule, they arranged things in such a way that the eternal truths could be pursued.

My point is that improving things at the material level is not wrong. The problem arises when we focus only on material improvement without considering the spiritual aspect. This is like taking pain medication without addressing the root cause of the illness. Material improvement is not a bad thing, but it shouldn’t come at the cost of neglecting spirituality.

In the Bhagavad Gita, specifically in the 4th Canto, there is a story of Maharaj Prithu. His kingdom faces a famine, and there is a shortage of food and water, especially food. The citizens of his kingdom look to him for a solution. I’m not saying we shouldn’t change our perspective or look for material solutions, but we must also remember to maintain the spiritual perspective.

Let me elaborate on this diagram. There is material improvement and spiritual improvement. If only material improvement exists and there is no spiritual progress, that’s not ideal. If there is spiritual improvement without material improvement, that’s good, but it can still be difficult. The best scenario is when both spiritual and material improvement occur together. For example, in the reign of Ram Rajya, it wasn’t just spiritually auspicious—it was also materially prosperous.

So, it’s not that material improvement should be condemned. The problem with much of modern technological advancement is that it often comes at the expense of spiritual well-being. It may reject the idea of God or spirituality, and focus only on technological or economic development, which can create smaller but significant problems in the long run.

So, this is not a method. We will talk more about this in the next session. Hare Krishna, Ramji, very nicely explained. I have one doubt. When you talk about avoidable suffering and unavoidable suffering, you said the unavoidable sufferings must be tolerated and gradually transcended. So, how can we practically identify the unavoidable suffering for people with multilayered experiences? Let’s discuss the understanding of karma.

Thank you. My question is, you said the “wicked white and black” is a sense of fear, which we attach to material life. You partly answered this earlier. But what if someone feels they are caught in attachment to material growth and development, and they feel their growth is not on the spiritual side because they are so attached to material life and can’t avoid it? How do we overcome this situation?

See, the growth from mental attachment to spiritual attachment will take time. Everyone has different attachments, and the strength of those attachments varies from person to person. So, we all will grow at our own pace. We shouldn’t worry too much if some attachments don’t go away immediately. Just keep practicing bhakti.

Think of it like this: If two people have the same disease and both are taking the treatment, can we assume they will both be cured at the same pace? No. We need to consider the duration of the disease, the overall immunity, and their health levels. So, as long as we keep practicing bhakti, we are on the path to recovery and health.

Just keep practicing bhakti. This is the work of Krishna’s mercy, and Krishna will guide us. Focus on fixing your mind on Krishna. Rather than focusing on material attachment and trying to force detachment, we can focus on staying connected with Krishna. As we become more connected with Krishna, individual attachments will gradually fade.

For example, if I have this glass, and I try to empty it—not just of water, but also of air—I will find it very difficult to create a vacuum. Emptying our consciousness of all attachment is like this. It’s very difficult. But instead of trying to forcefully empty the glass, if I focus on filling it with water, the air will automatically be pushed out.

Similarly, if we focus on cultivating a connection with Krishna, by doing more sadhana, meditating on Krishna, or becoming more aware of Krishna, our spiritual attachment will grow, and material attachment will naturally diminish.

The metaphor of the world becoming smaller and Krishna becoming bigger is helpful. It’s very hard for us to artificially make the world smaller. But if we focus on remembering Krishna, then Krishna will grow bigger in our lives, and the world will naturally seem smaller.

So, yes, we depend on mercy, but we also have to do our part as much as we can.

Prabhu, when you talked about the spiritual world, I had a doubt. If there is no birth in the spiritual world, how would we react to that?

Ah, that’s a very profound question. In the spiritual world, there is no birth, but it’s like an eternal Leela (divine play). Leela can be understood like a drama. Sometimes we associate drama with something false, but this Leela is the supreme reality.

In a drama, there are many characters, but not all characters are on stage at the same time. In some parts of the drama, some characters appear, while in other parts, different characters take the stage. Similarly, we are currently not in the spiritual world. It’s like the drama is going on, but our part in the drama has not yet been enacted.

So, it’s not that when someone enters the drama stage, they necessarily have to be born and grow up. Sometimes, as part of the drama, we may show that a character is born and grows up. But in other cases, there might be a king and queen, and they have a commander. The commander, whenever needed, is simply called upon, and the character doesn’t need to be born, grow up, and become a commander.

Similarly, we all have roles in the spiritual world. Our roles are presently inactive. But when we become purified and go to the spiritual world, our roles will become activated again. Thank you for the good question.

Thank you very much. So, by the practice of bhakti, we become mentally purified. Some examples you mentioned, are they compared to mental hallucination? Like sometimes people are in various realities and physically suffering, but by practicing pure devotional service, will they experience peace—both mental and physical? What does this mean?

That’s a good question, and a good example to bring up. Let me explain. There is physical reality and spiritual reality. Now, we could also mention virtual reality. Whether it’s real or not is not the main concern, but let’s try to understand this concept.

In general, physical reality can sometimes be very painful or distressing. But most of the time, it’s just boring. For example, if someone’s goal in life is to enjoy their senses, how long can they do that in a day? They eat food for maybe an hour, or enjoy sexual pleasure for a few minutes, but the rest of the time, life can feel dull and uninteresting.

At this point, people often look for something else. This is when they start daydreaming or entering into mental constructs. Entertainment and intoxication are ways people try to escape reality. Some people become disconnected from the physical world altogether and lose themselves in their minds, which leads to mental escapism.

This is similar to what happens in spirituality: as someone becomes more connected to spiritual reality, they may seem disconnected from the material world. However, the key difference is that spiritual reality is real, unlike the imagined world of daydreams, movies, or fantasy.

For example, someone who loves Harry Potter might immerse themselves in that fictional world. But we all know that Hogwarts is not a real place. It exists in the mind of the reader and in the books, but it doesn’t exist outside of that.

On the other hand, in spiritual practices, the spiritual world is not an imaginary place. It is a real, tangible reality that is described by saints and philosophers. These great souls don’t just tell stories; they also explain the nature of this world and the spiritual world, offering practical guidance on how to reach it.

How do we know that the spiritual reality is real? We know because of the teachings from those who have experienced it—great saints, sages, and philosophers—who have provided not just entertaining stories, but deep philosophical insights that explain the nature of the universe and how we can transcend it.

And then we can look at their lives. Many of the saints are not just impractical; they are also very compassionate in this world. Would the world necessarily be a better place with Harry Potter fans? Well, maybe, maybe not. They might just get lost in their own world. But if more people were devoted, kind, compassionate, and helpful, even this world would become a better place.

We can evaluate the teachers in terms of their examples, the teachings in terms of logic, wisdom, and depth of philosophy, and we can look at the transformation that happens in our own lives.

So, based on these three—teachers, teachings, and transformation—we can gradually develop an understanding and conviction that Krishna consciousness is not just a form of entertainment. Those who experience Krishna and have a higher awareness of Krishna are actually experiencing a higher reality. And often, experiencing that higher reality enables them to deal with this material reality better.

In that sense, it is indeed a higher reality.

Thank you very much. Hare Krishna. We are so grateful to Guruji for so wonderfully giving all of us a deeper understanding of the dynamics between Klesha and Sattva. This understanding helps us realize why, even after coming to Krishna consciousness, we continue to suffer. And that is because, as Prabhu says, we are all still in the “middle of the muddle.”

We also understood that the degree of our attachment is proportional to the degree of suffering we experience. So, we all want to make the world smaller and Krishna bigger, and we seek your blessings to apply all these deeper understandings when situations arise. Of course, they arise all the time.

We look forward to Prabhu’s continuation of this beautiful presentation on the six characteristics of devotional service, which will take place this evening at 6:30 at the Sting Hall, as mentioned at the beginning. The session starts at 6:30, so please try to be on time. Encourage everyone who wants to attend to be punctual.

Hare Krishna….