(Lord Krishna standing on the bank of the Yamuna River—click to enlarge)
Devotee: "The yogis, equipped with transcendental knowledge and renunciation and engaged in devotional service for their eternal benefit, take shelter of My lotus feet, and since I am the Lord, they are thus eligible to enter into the kingdom of Godhead without fear."
kṣemāya pāda-mūlaṁ me
Akuto-bhayam. Here in this material world—simply bhayam, only fearfulness. Nobody is safe here. At any moment the life may be finished. Nobody can guarantee. Padaṁ padaṁ yad vipadām [SB 10.14.58]. In the śāstra it is said that here in this material world there is danger in every step. You are walking very nicely, and sometimes suppose there is a skin of plantain, and you slip, and your leg may be broken. Padaṁ padam. Even walking, even sitting—heart failure.
So there is no guarantee. Any moment, we can die. And it is therefore called mṛtyu-loka, "The place where death is," I mean to say, "sure." "As sure as death." People give surety example: "As sure as death." As nobody can avoid death, it is sure. You may be very strong and stout in your health and go on exercising on the beach daily, but you can die any moment. There is no guarantee. But everyone wants akuto-bhayam: "There may not be... I must be very safe and sound in every respect, in my social position, so far my health is concerned, anything." Everyone wants that security. But there is no security. That is called struggle for existence. There is no security, and the rascals are struggling to get security. How it is possible? If this place is meant for that purpose, padaṁ padaṁ yad vipadām, then how you can get security? This is foolishness, mūḍha. There is no possibility of security; still, they are making security in this way, that way, this way, that way, that way.
Therefore Kṛṣṇa says, manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati. Mamaivāṁśo jīva-bhūtaḥ: [Bg. 15.7] "All these living entities..." Kṛṣṇa does not say that "I am for the Hindu living entities or the Indian living entities." Where it is in Bhagavad-gītā? Why the foolish men take it that Kṛṣṇa Hindu, Kṛṣṇa Indian? Kṛṣṇa says that suhṛdaṁ sarva-bhūtānām: "I am friend of all living entities," sarva-bhūtānām. Not only human society, but animal society, the plant society, the aquatic society, there are so many living entities. Ananta-koṭi. Sa anantyāya kalpate. The living entities, there is no limit. There are so many quantities. And Kṛṣṇa says that suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati: "When one understands that I, Kṛṣṇa, is the friend of everyone..." Kṛṣṇa, when says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], He does not say to Arjuna. He says to all living entities, without any exception. Sarva-bhūtānām. Suhṛdaṁ sarva-bhūtānām. This is position of Kṛṣṇa.
So by giving up Kṛṣṇa... We have now given up Kṛṣṇa. We are canvassing. This Kṛṣṇa consciousness movement, we are canvassing everyone, every door, "Please come to Kṛṣṇa." This is our business. But they will not come. They have forgotten Kṛṣṇa or they have rejected Kṛṣṇa. This is the position. Therefore they are always in fearfulness position, always fearful. Bhayaṁ dvitīyābhiniveśataḥ syāt. This is certain. When there is fear? When one understands there is something else than Kṛṣṇa, then he is fearful. Then he is fearful.
Dvitīyābhiniveśataḥ. Dvitīya means forgetfulness of Kṛṣṇa. "I am Kṛṣṇa's eternal servant. I am Kṛṣṇa's eternal part and parcel, son, or most intimate relationship." Ahaṁ bīja-pradaḥ pitā, Kṛṣṇa says. Sarva-yoniṣu kaunteya [Bg. 14.4], Kṛṣṇa says. There are so many forms of life, 8,400,000. But Kṛṣṇa claims ahaṁ bīja-pradaḥ pitā, "I am the seed-giving father of everyone." So where is Kṛṣṇa Hindu or Indian? Where it is stated? Why people take like that? That is not fact. Therefore they are in the fearful condition of life, always afraid, "What will happen next?" Sadā samudvigna-dhiyām asad-grahāt [SB 7.5.5]. Asad-grahāt. People have taken something which is asat. The Vedic instruction is asato mā sad gama: "Don't remain in the asat, in the untruth. Come to the Truth." So at the material world we have forgotten Kṛṣṇa, and we are situated in the asat, which is not truth. Therefore there is bhaya, fearfulness. Just like a child, if he is forlorn by the father and mother, then he is always in fearful condition, crying on the street, "Where is my father? Where is my mother?" This is our position.
So if you want to be not fearfulness, no more fear, abhayaṁ sattva-saṁśuddhiḥ, if you become out of fearfulness then you have to take shelter of the lotus feet of Kṛṣṇa. Therefore Kṛṣṇa is begging. Because we are Kṛṣṇa's sons or we have got very intimate relationship with Kṛṣṇa and we have given Him up and we have forgotten Him, therefore we are suffering. So Kṛṣṇa, being father, Kṛṣṇa, being friend of everyone, He comes, and He canvasses, and at last He says, "You rascal," sarva-dharmān parityajya mām ekaṁ śaraṇam... [Bg. 18.66], ahaṁ tvāṁ sarva-pāpebhyaḥ. "You are rotting here by repeatedly committing sinful life. Therefore you are changing from one body to another, and this is your material condition." Bhūtvā bhūtvā pralīyate [Bg. 8.19]. "You are thinking... When you are a human being or American, you are thinking, 'Now I am in very good position,' but next moment you can become a dog, you can become an insect." Tathā dehāntara-prāptiḥ [Bg. 2.13]. But the rascals, they do not know. They, he's thinking, "I am secure." And although he is fearful, he is thinking secure. This is called māyā. He is always fearful. Still, he is thinking that he is secure. This is called māyā.
So actually, if you want to become secure, then you have to take to this yoga system, jñāna-vairāgya-yuktena. It is said, jñāna-vairāgya-yuktena bhakti-yogena yoginaḥ. Yogis. Yogis means bhakti-yogī, not these gymnastic yogi. Therefore the yogis... Of course, to concentrate the mind under some mechanical process... Therefore, those who are under too much under the concept of bodily concept of life, for them, this haṭha-yoga is recommended, because they know simply this body. "So all right, you make exercise in this way. You practice this āsana. You sit down like this. You see like this. You think like this." In this way there is a mechanical process to control the mind and senses. That is gymnastic part of the yoga system. But real process is to concentrate the mind upon the Supreme Personality of Godhead. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. The yogi's business is, by controlling the mind, focus it toward Kṛṣṇa or Lord Viṣṇu. That is real yoga system.
So as soon as you focus your mind upon Kṛṣṇa or Viṣṇu, that is bhakti-yoga. Either you do it by meditation or do it twenty-four hours by practical application of your activities for Kṛṣṇa, that is called bhakti-yoga. And that is called samādhi. Even if you are going to some place for Kṛṣṇa's business, to see the police commissioner or going to the court for some degree or..., because you are doing—you are concentrating your mind on Kṛṣṇa—that is called yoga, bhakti-yoga. Bhakti-yoga is so, so easy. Yat karoṣi yaj juhoṣi yad aśnāsi, yat tapasyasi kuruṣva mad-arpaṇam [Bg. 9.27]. The result should be given to Kṛṣṇa. After working so hard day and night... People are working so hard day and night, but the result, they are enjoying. And a bhakti-yogī, the same thing—they are also working day and night, but the result is for Kṛṣṇa. This is the difference between bhakti-yogī and ordinary karmīs. Therefore ordinary karmīs, they cannot understand that the bhaktas are on the transcendental platform. They think, "They are like us. By sentiment, they are chanting and dancing." No. That is not. It is bhakti-yoga. And that is based on jñāna (knowledge) and vairāgya (detachment).
One cannot be bhakti-yogī without jñāna and vairāgya. It is not a sentimental thing; it is based on pure knowledge. What is that pure knowledge? Pure knowledge means "I do not belong to this material world. I am spirit soul. Ahaṁ brahmāsmi. Therefore my business is to serve the Supreme Brahman, or Parabrahman." Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. Arjuna agreed to serve Kṛṣṇa. Why? Because he understood Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, śāśvataṁ puruṣam: puruṣam [Bg. 10.12], the Supreme Personality of Godhead, not impersonal. Impersonal feature is one of the features of Kṛṣṇa. But Kṛṣṇa factually is the Supreme Person. That is called jñāna. And without this knowledge, vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15], by studying all the Vedas and Vedāntas, if one cannot understand what is the nature of Kṛṣṇa, what is actually Kṛṣṇa, then he is not in perfect knowledge. Ajñāna.
Therefore Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. Who surrenders to Kṛṣṇa? Unless one is fully in knowledge, "What is Absolute Truth, what I am, what is my relationship with the Absolute Truth..." That is called knowledge. And if one understands that "Kṛṣṇa is my eternal master. He is my eternal father. I am not this body. I am also the same thing as Kṛṣṇa, spiritual..." Mamaivāṁśaḥ. "I am part and parcel of Kṛṣṇa. If Kṛṣṇa is gold, then I am also gold. But Kṛṣṇa is gold mine; I am gold earring, that's all." This is knowledge. Jñāna-vairāgya-yuktena. And when one comes to this knowledge, then he becomes reluctant to this material attachment. That is called vairāgya. Just like you boys and girls who have joined this movement. You have understood to some extent that "We didn't require this material opulence. We want Kṛṣṇa." So the idea that we don't want this material opulence, that is called vairāgya. And why you want Kṛṣṇa? Because Kṛṣṇa is your eternal master, eternal father. That is called jñāna. Jñāna-vairāgya-yuktena. Not sentimental. We must know very clearly what is Kṛṣṇa—that is jñāna—what is my relationship with Kṛṣṇa—that is jñāna—and what is my duty to Kṛṣṇa—that is jñāna. And as soon as you know all these things—what is Kṛṣṇa, what you are, what is your relationship, and what is your duty—then naturally you become reluctant to these material activities. That is called vairāgya.
So jñāna-vairāgya-yuktena bhakti-yogena [SB 3.25.18]. How this jñāna and vairāgya can be awakened? The jñāna is there, but it is now covered. Nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya. It is stated in the Caitanya..., that my relationship with Kṛṣṇa is nitya-siddha. Nitya-siddha means it is eternal; it is not artificial, not that we accept Kṛṣṇa as my master or father or like this, artificially. This is eternal fact. But by forgetting Kṛṣṇa, I am suffering. This is your fact. So if we want to be free from this fearfulness, sadā samudvigna-dhiyām... That is the Prahlāda Mahārāja's advices. Prahlāda Mahārāja was asked by his father, "My dear boy, what best thing you have learned from your teachers?" So he said,
tat sādhu manye 'sura-varya dehināṁ
sadā samudvigna-dhiyām asad-grahāt
hitvātma-pātaṁ gṛham andha-kūpaṁ
vanaṁ gato yad dharim āśrayeta
That is the best thing. He said tat sādhu manye asura-varya dehinām. Anyone who has accept this material body... This is asat. It will not stay. But we have accepted this body. But we are so foolish that we do not know that "I am not this body; I am separate from this body. Somehow or other, I am now entrapped or encaged in this body." Therefore Prahlāda Mahārāja said, tat sādhu manye 'sura-varya dehinām. Dehinām. Dehī means... Dehinām means one who has accepted this material body. And Vaiṣṇava is suhṛdaḥ sarva-dehinām [SB 3.25.21]. Kapiladeva has said. A Vaiṣṇava who is in connection with Kṛṣṇa, his business is to go door to door and canvass everyone, "My dear sir, you are not this body. You are wasting your time only under the concept of body. You are Kṛṣṇa's. You become Kṛṣṇa's servant." This is Kṛṣṇa consciousness movement. "My dear sir, you are not this body. You are not American. You are not Indian. You are not brāhmaṇa. You are not śūdra. You are not cat. You are not dog. You are part and parcel of Kṛṣṇa, and you serve Kṛṣṇa." This is Kṛṣṇa consciousness. That's all.
(Srila Prabhupada Lecture, Bombay, December 11, 1974)