Laulyam

<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> TEXT 108 <o:p></o:p> diksa-purascarya-vidhi apeksa na kare jihva-sparse a-candala sabare uddhare <o:p></o:p> SYNONYMS <o:p></o:p> diksa--initiation; purascarya--activities before initiation; vidhi--regulative principles; apeksa--reliance on; na--not; kare--does; jihva--the tongue; sparse--by touching; a-candala--even to the lowest of men, the candala; sabare--everyone; uddhare--delivers. <o:p></o:p> TRANSLATION <o:p></o:p> "One does not have to undergo initiation or execute the activities required before initiation. One simply has to vibrate the holy name with his lips. Thus even a man in the lowest class [candala] can be delivered. <o:p></o:p> PURPORT <o:p></o:p> Srila Jiva Gosvami explains diksa in his Bhakti-sandarbha (283): <o:p></o:p> divyam jnanam yato dadyat kuryat papasya sanksayam tasmad dikseti sa prokta desikais tattva-kovidaih <o:p></o:p> "Diksa is the process by which one can awaken his transcendental knowledge and vanquish all reactions caused by sinful activity. A person expert in the study of the revealed scriptures knows this process as diksa." The regulative principles of diksa are explained in the Hari-bhakti-vilasa (2.3,4) and in Bhakti-sandarbha (283). As stated: <o:p></o:p> dvijanam anupetanam svakarmadhyayanadisu yathadhikaro nastiha syac copanayanad anu tathatradiksitanam tu mantra-devarcanadisu nadhikaro 'sty atah kuryad atmanam siva-samstutam <o:p></o:p> "Even though born in a brahmana family, one cannot engage in Vedic rituals without being initiated and having a sacred thread. Although born in a brahmana family, one becomes a brahmana after initiation and the sacred thread ceremony. Unless one is initiated as a brahmana, he cannot worship the holy name properly.":smash: According to the Vaisnava regulative principles, one must be initiated as a brahmana. The Hari-bhakti-vilasa (2.6) quotes the following injunction from the Visnu-yamala: <o:p></o:p> adiksitasya vamoru krtam sarvam nirarthakam pasu-yonim avapnoti diksa-virahito janah <o:p></o:p> "Unless one is initiated by a bona fide spiritual master, all his devotional activities are useless. A person who is not properly initiated can descend again into the animal species.":eek3: Hari-bhakti-vilasa (2.10) further quotes: <o:p></o:p> ato gurum pranamyaivam sarva-svam vinivedya ca grhniyad vaisnavam mantram diksa-purvam vidhanatah <o:p></o:p> "It is the duty of every human being to surrender to a bona fide spiritual master. Giving him everything-body, mind and intelligence-one must take a Vaisnava initiation from him." The Bhakti-sandarbha (298) gives the following quotation from the Tattva-sagara: <o:p></o:p> yatha kancanatam yati kasyam rasa-vidhanatah tatha diksa-vidhanena dvijatvam jayate nrnam <o:p></o:p> "By chemical manipulation, bell metal is turned into gold when touched by mercury; similarly, when a person is properly initiated, he can acquire the qualities of a brahmana." The Hari-bhakti-vilasa (17.11,12) in discussing the purascarya process, quotes the following verses from Agastya-samhita: <o:p></o:p> puja traikaliki nityam japas tarpanam eva ca homo brahmana-bhuktis ca purascaranam ucyate <o:p></o:p> guror labdhasya mantrasya prasadena yatha-vidhi pancangopasana-siddhyai puras caitad vidhiyate <o:p></o:p> "In the morning, afternoon and evening, one should worship the Deity, chant the Hare Krsna mantra, offer oblations, perform a fire sacrifice, and feed the brahmanas. These five activities constitute purascarya. To attain full success when taking initiation from the spiritual master, one should first perform these purascarya processes." The word purah means "before" and carya means "activities." Due to the necessity of these activities, we do not immediately initiate disciples in the International Society for Krishna Consciousness. For six months, a candidate for initiation must first attend arati and classes in the sastras, practice the regulative principles and associate with other devotees. When one is actually advanced in the purascarya-vidhi, he is recommended by the local temple president for initiation. It is not that anyone can be suddenly initiated without meeting the requirements. When one is further advanced by chanting the Hare Krsna mantra sixteen rounds daily, following the regulative principles and attending classes, he receives the sacred thread (brahminical recognition) after the second six months. In the Hari-bhakti-vilasa (17.4,5,7) it is stated: <o:p></o:p> vina yena na siddhah syan mantro varsa-satair api krtena yena labhate sadhako vanchitam phalam <o:p></o:p> purascarana-sampanno mantro hi phala-dhayakah atah puraskriyam kuryat mantravit siddhi-kanksaya <o:p></o:p> puraskriya hi mantranam pradhanam viryam ucyate virya-hino yatha dehi sarva-karmasu na ksamah purascarana-hino hi tatha mantrah prakirtitah <o:p></o:p> "Without performing the purascarya activities, one cannot become perfect even by chanting this mantra for hundreds of years. However, one who has undergone the purascarya-vidhi process can attain success very easily. If one wishes to perfect his initiation, he must first undergo the purascarya activities. The purascarya process is the life-force by which one is successful in chanting the mantra. Without the life-force, one cannot do anything; similarly, without the life force of purascarya-vidhi, no mantra can be perfected." In his Bhakti-sandarbha (283), Srila Jiva Gosvami states: <o:p></o:p> yadyapi sri-bhagavata-mate pancaratradi-vat arcana-margasya avasyakatvam nasti, tad vinapi saranapattyadinam ekatarenapi purusartha-siddher abhihitatvat, tathapi sri-naradadi-vartmanusaradbhih sri-bhagavata saha sambandha-visesam diksa-vidhanena sri-guru-carana-sampaditam cikirsadbhih krtayam diksayam arcanam avasyam kriyetaiva. <o:p></o:p> Of similar importance is diksa, which is explained as follows in Bhakti-sandarbha (284): <o:p></o:p> yadyapi svarupato nasti, tathapi prayah svabhavato dehadi-sambandhena kardaya-silanam viksipta-cittanam jananam tat-tat-sankoci-karanaya srimad-rsi-prabhrtibhir atrarcana-marge kvacit kvacit kacit kacin maryada sthapitasti. <o:p></o:p> Similarly in the Ramarcana-candrika it is stated: <o:p></o:p> vinaiva diksam viprendra purascaryam vinaiva hi vinaiva nyasa-vidhina japa-matrena siddhida <o:p></o:p> In other words, the chanting of the Hare Krsna maha-mantra is so powerful that it does not depend on official initiation, but if one is initiated and engages in pancaratra-vidhi (Deity worship), his Krsna consciousness will awaken very soon, and his identification with the material world will be vanquished. The more one is freed from material identification, the more one can realize that the spirit soul is qualitatively as good as the Supreme Soul. At such a time, when one is situated on the absolute platform, he can understand that the holy name of the Lord and the Lord Himself are identical. At that stage of realization, the holy name of the Lord, the Hare Krsna mantra, cannot be identified with any material sound. If one accepts the Hare Krsna maha-mantra as a material vibration, he falls down. One should worship and chant the holy name of the Lord by accepting it as the Lord Himself. One should therefore be initiated properly according to revealed scriptures under the direction of a bona fide spiritual master. Although chanting the holy name is good for both the conditioned and liberated soul, it is especially beneficial to the conditioned soul because by chanting it one is liberated. When a person who chants the holy name is liberated, he attains the ultimate perfection by returning home, back to Godhead. In the words of Sri Caitanya-caritamrta (Adi 7.73): <o:p></o:p> krsna-mantra haite habe samsara-mocana krsna-nama haite pabe krsnera carana <o:p></o:p> "Simply by chanting the holy name of Krsna one can obtain freedom from material existence. Indeed, simply by chanting the Hare Krsna mantra one will be able to see the lotus feet of the Lord." The offenseless chanting of the holy name does not depend on the initiation process. Although initiation may depend on purascarya or purascarana, the actual chanting of the holy name does not depend on purascarya-vidhi, or the regulative principles. If one chants the holy name once without committing an offense, he attains all success:deal: . During the chanting of the holy name, the tongue must work. Simply by chanting the holy name, one is immediately delivered. The tongue is sevonmukha-jihva-it is controlled by service. One whose tongue is engaged in tasting material things and also talking about them cannot use the tongue for absolute realization. <o:p></o:p> atah sri-krsna-namadi na bhaved grahyam indriyaih sevonmukhe hi jihvadau svayam eva sphuraty adah <o:p></o:p> According to Caitanya-caritamrta (Madhya 17.134): <o:p></o:p> ataeva krsnera 'nama', 'deha', 'vilasa' prakrtendriya-grahya nahe, haya sva-prakasa <o:p></o:p> "With these material senses, one cannot understand the transcendental holy name of the Lord or His form, activities and pastimes. However, when one actually engages in devotional service, utilizing the tongue, the Lord is revealed." <o:p></o:p>

Vrajanatha: Prabhu, I understand that this marginal position is situated in tatastha-svabhava, or junction, of the spiritual and material worlds. Why is it that some jivas go from there to the material world, while others go to the spiritual world? <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> Babaji: Krsna’s qualities are also present in the jivas, but only in a minute quantity. Krsna is supremely independent, so the desire to be independent is eternally present in the jivas as well. When the jiva uses his independence correctly, he remains disposed towards Krsna, but when he misuses it, he becomes vimukha (indifferent) to Him. It is just this indifference that gives rise to the desire in the jiva’s heart to enjoy maya. Because of the desire to enjoy maya, he develops the false ego that he can enjoy material sense gratification, and then the five types of ignorance – tamah (not knowing anything about the spirit soul), moha (the illusion of the bodily concept of life), maha-moha (madness for material enjoyment), tamisra (forgetfulness of one’s constitutional position due to anger or envy) and andha-tamisra (considering death to be the ultimate end) – cover his pure, atomic nature. Our liberation or subjugation simply depends on whether we use our minute independence properly, or misuse it.<o:p></o:p> Vrajanatha: Krsna is karunamaya (full of mercy), so why did He make the jiva so weak that he became entangled in maya? <o:p></o:p> Babaji: It is true that Krsna is karunamaya, overflowing with mercy, however, He is also lilamaya, overflowing with desire to perform pastimes. Desiring various pastimes to be enacted in different situations, Sri Krsna made the jiva’s eligable for all conditions, from the marginal state to the highest state of mahabhava. And to facilitate the jiva’s progressing practically and steadfastly towards becoming qualified for Krsna’s service, He has also created the lower levels of material existence, beginning from the lowest inert matter up to ahankara, which are the cause of unlimited obstruction in attaining paramananda. Having fallen from their constitutional position, the jivas who are entangled in maya are indifferent to Krsna and engrossed in personal sense gratification. However, Sri Krsna is the reservoir of mercy. The more the jiva becomes fallen, the more Krsna provides him with opportunities to attain the highest spiritual perfection. He brings this about by appearing before him along with His spiritual dhama and His eternal associates. Those jivas who take advantage of this merciful opportunity and sincerely endeavor to attain the higher position gradually reach the spiritual world and attain a state similar to that of Sri Hari’s eternal associates.<o:p></o:p> Vrajanatha: Why must the jivas suffer for the sake of Bhagavan’s pastimes?<o:p></o:p> Babaji: The jivas possess some independence. This is actually a sign of Bhagavan’s special mercy upon them. Inert objects are very insignificant and worthless because they have no such independent desire. The jiva has attained sovereignty of the inert world only because of his independent desire.<o:p></o:p> Misery and happiness are conditions of the mind. Thus what we may consider misery is happiness for one engrossed in it. Since all varieties of material sense gratification finally result in nothing but misery, a materialistic person only achieves suffering. When that suffering becomes excessive, it gives rise to a search for happiness. From that desire, discrimination arises, and from discrimination, the tendency for inquiry is born. As a result of this, one attains sat-sanga (the association of saintly people), whereupon sraddha develops. When sraddha is born, the jiva ascends to a higher stage, namely the path of bhakti.<o:p></o:p> Gold is purified by heating and hammering. Being indifferent to Krsna, the jiva has become impure through engaging in mundane sense gratification. Therefore, he must be purified by being beaten with the hammers of misery on the anvil of this material world. By this process, the misery of the jivas averse to Krsna finally culminates in happiness. Suffering is therefore just a sign of Bhagavan’s mercy. That is why far sighted people see the suffering of jivas in Krsna’s pastimes as auspicious, though the near sighted can only see it as an inauspicious source of misery. Vrajanatha: The jiva’s suffering in his conditioned state is ultimately auspicious, but in the present state it is very painful. Since Krsna is omnipotent, couldn’t He think of a less troublesome path? <o:p></o:p> Babaji: Krsna’s lila is extremely wonderful and of many varieties; this is also one of them. If Bhagavan is independent and almighty, and performs all kinds of pastimes, why should this be the only pastime that He neglects? No pastime can be rejected if there is to be full variety. Besides, the participants in other types of pastimes also must accept some sort of suffering. Sri Krsna is the enjoyer (purusa) and the active agent (karta). All ingredients and paraphernalia are controlled by His desire and subject to His activities. It is natural to experience some suffering when one is controlled by the desire of the agent. However, if that suffering brings pleasure in the end, it is not true suffering. How can you call it suffering? The so-called suffering that one undergoes in order to nourish and support Krsna’s pastimes is actually a source of delight. The jiva’s independent desire has caused him to abandon the pleasure of serving Krsna, and instead accept suffering in maya. This is the jiva’s fault, not Krsna’s.<o:p></o:p> Vrajanatha: What harm would there have been if the jiva had not been given independent desire? Krsna is omniscient, and He gave this independence to the jivas, even though He knew that they would suffer on account of it, so isn’t He responsible for the jiva’s suffering?<o:p></o:p> Babaji: Independence is a precious jewel, in the absence of which inert objects are insignificant and worthless. If the jiva had not received independence, he would also have become as insignificant and worthless as the material objects. The jiva is an atomic, spiritual entity, so he must certainly have all the qualities of spiritual objects. The only difference is that Bhagavan, who is the complete spiritual object, possesses all these qualities in full, whereas the jiva only has them to a very minute degree. Independence is a distinctive quality of the spiritual object, and an object’s inherent quality cannot be separated from the object itself. Consequently, the jiva also has this quality of independence, but only to a very minute degree, because he is atomic. It is only because of this independence that the jiva is the supreme object in the material world, and the lord of creation.<o:p></o:p> The independent jiva is a beloved servant of Krsna, and thus Krsna is kind and compassionate towards him. Seeing the misfortune of the jiva, as he misuses his independence and becomes attached to maya, He chases after him, weeping and weeping, and appears in the material world to deliver him. Sri Krsna, the ocean of compassion, His heart melting with mercy for the jivas, manifests His acintya-lila in the material world, thinking that His appearance will enable the jiva to see His nectarean pastimes. However, the jiva does not understand the truth about Krsna’s pastimes, even after being showered by so much mercy, so Krsna then descends in Sri Navadvipa in the form of guru. He personally describes the supreme process of chanting His name, form, qualities and pastimes, and personally instructs and inspires the jivas to take to this path by practicing it Himself. Baba, how can you accuse Krsna of being at fault in any way when He is so merciful? His mercy is unlimited, but our misfortune is lamentable.<o:p></o:p> Vrajanatha: Is maya-sakti the cause of our misfortune then? Would the jivas have had to suffer like this if the omnipotent and omniscient Sri Krsna had kept maya away from them?<o:p></o:p> Babaji: Maya is a reflected transformation of Krsna’s internal potency, svarupa-sakti, and it is like a fiery furnace where the jivas who are not qualified for Krsna’s seva are chastized and made fit for the spiritual world. Maya is Krsna’s maidservant. In order to purify the jivas who have turned against Krsna, she punishes them, gives appropriate therapy, and purifies them. The infinitesimal jiva has forgotten that he is an eternal servant of Krsna, and for this offense, maya, taking the form of a witch (pisaci), punishes him. This material world is like a jail, and maya is the jailer who imprisons the estranged jivas and punishes them. A king constructs a prison for the benefit of his subjects, and in the same way, Bhagavan has shown His immense mercy towards the jivas by making this prison-like material world and appointing maya as its custodian. Vrajanatha: If this material world is a prison, it also requires some suitable shackles. What are they?<o:p></o:p> Babaji: Maya incarcerates the offensive jivas with three types of shackles: those made of goodness (sattva-guna), those made of passion (rajo-guna), and those made of ignorance (tamo-guna). These fetters bind the jiva, whether his inclination is tamasika, rajasika, or even sattvika. Shackles may be made of different metals such as gold, silver or iron – but that makes no difference to the pain of being bound by them.<o:p></o:p> Vrajanatha: How can the shackles of maya bind the atomic, conscious<o:p></o:p> jivas?<o:p></o:p> Babaji: Objects of this material world cannot touch spiritual objects. However, as soon as the jiva develops the conception that he is an enjoyer of maya, his atomic, spiritual form is covered by the subtle body made of false ego. That is how the shackles of maya bind his legs. The jivas having a sattvika ego reside in the higher planets and are called devatas; their legs are bound by sattvika shackles made of gold. The rajasika-jivas have a mixture of the propensities of the devatas and of the human beings, and they are confined in rajasika shackles made of silver. And the tamasika jivas, who are mad to taste jadananda (bliss derived from dull matter), are bound in tamasika iron shackles. Once the jivas are bound in these shackles, they cannot leave the prison. Even though they suffer various types of miseries, they remain in captivity. <o:p></o:p>

<CENTER>"Mix with such sadhu who are actually executing Krsna-bhajana" </CENTER><CENTER>by Srila A.C. Bhaktivedanta Swami Prabhupada </CENTER>This is the symptom of mahatma, one who has surrendered to Krsna fully. Sa mahatma sudurlabhah. So that is guru, mahatma, who knows vasudevah sarvam iti [bg.7.19]. Such mahatma is guru. Mahatmanas tu mam partha daivim prakrtim asritah, bhajanty ananya-manasah [bg.9.13]. The guru has no other business than Krsna-bhajana. So that you have to see.You have to learn. You have to appreciate with persons who are actually engaged in Krsna-bhajana. Then you'll understand. Adau sraddha tatah sadhu-sangah [Cc.Madhya23.14-15]. Sadhu means bhajate mam ananya-bhak sadhur eva sa mantavyah [bg.9.30]. He's sadhu. Who? Who has no other business than Krsna. Mix with such sadhu who are actually executing Krsna-bhajana. Adau sraddha tatah sadhu-sangah. This is the description of the sadhu. Bhajate mam Anaya-bhak sadhur eva sa mantavayah [bg.9.30]. These things are there. There is no question of being misled. But if you purposefully mislead yourself, who can check? In the beginning you may commit some mistake, but when you study Bhagavad-gita -- who is sadhu, who is mahatma, who is guru -- then why shall we make, commit mistake again? If you have done mistake -- you have gone to a rascal who is not Krsna conscious- then when you read Bhagavad-gita, you can understand. Why you are misled? Why you should be misled? If it is written on the road, "Keep to the left," why should you be misled and go to the right? Go to the left. Then you are not misled. So here it is said, mahatmanas tu mam partha daivim prakrtim asritah [bg.9.13]. A mahatma means who is always engaged in Krsna consciousness. Why do you accept somebody as mahatma who does not speak about Krsna? Then you are misleading yourself. Sa mahatma sudurlabhah. Vasudeva sarvam iti [bg.7.19]. Everything, direction, is there. Why you create your own mahatma? If you want to be cheated, who can check you? That is your fault. In Bhagavad-gita, it is clearly said, bahunam janmanam ante jnanavan mam prapadyate vasudevah sarvam iti sa mahatma sudurlabhah [bg.7.19] That is mahatma. Mahatmanas tu mam partha daivim prakritim asritah, bhajanty ananya-manasah [bg.9.13]. Sadhur… Api cet suduracaro bhajate mam ananya-bhak [bg.9.30]. He's mahatma. He's sadhu. We shall go to him. Why shall we go to a rascal? Simple directions. So if you are mislead, if you are cheated, whose fault it is? But if you want to be cheated, who can check? Even though somebody by mistake has gone to a rascal, the book is there. As soon as you find out, "Here is a rascal who does not know anything about Krsna, and I have come to him," reject him. That is stated in the sastra. Gurur apy avaliptasya karyakaryam ajanantah parityago vidhiyate. (?) Even by mistake. You have come to a rascal who does does not know how to become guru, you can reject him. Why you should stick to him? Reject him. And by mistake I have come to rascal. Why shall I continue to accept him as guru? Canakya Pandita said, tyaja durjana-samsargam bhaj sadhu-samagamam: " Give up all rascals. Associate with sadhus." If you do not do that, that is your fault. Tyaja durjana-samsargam bhaj sadhu-samagamam. We have to mix with sadhu. Sadhu means who are twenty-four-hours engaged in Krsna's service: Things are there. Why you should mix with asadhu? Then how can you understand? Adau sraddha tatah sadhu-sangah [Cc. Madhya 23.14-15]. If you have got little faith, then next business is to associate with sadhus. [srila Prabhupada Room Conversation --- January 31, 1977 in Bhubaneshwar, India]

Human nature is such that when one develops faith in a particular subject, he will naturally feel regard for the teachers of that subject. Moreover, for various reasons, common people do not easily develop faith in exalted personalities who are still living, whereas they tend to develop great faith in the activities of mahajanas who have passed away. (From Jaiva Dharma Ch.12) Some people who are learned in the conclusions of the sastras have explained that the word sraddha means to have faith in the Vedas and in the words of sri-guru. This meaning is not wrong, but it is not entirely clear. In our sampradaya the meaning of the word sraddha is given as follows: sraddha tv anyopaya-varjam bhakty-unmukhi citta-vrtti-visesah Sraddha is the characteristic function of the heart that strives toward bhakti alone, which is totally devoid of karma jnana, and which desires nothing other than the exclusive pleasure of Krsna. (Amnaya-sutra 57) When the sadhaka regularly hears the instructions of sadhus in the association of suddha-bhaktas, a conviction arises in his heart that he cannot obtain his eternal welfare by the methods of karma, jnana, yoga, and so on, and that he has no means of success unless he takes exclusive shelter at the lotus feet of Sri Hari. When this conviction appears, it may be understood that sraddha has arisen in the sadhaka’s heart. The nature of sraddha is described as follows: sa ca saranapatti-laksana Sraddha is characterized by its external symptom known as saranagati, surrender to Sri Hari. (Amnaya-sutra 58) Saranagati is described in these words. anukulyasya sankalpah pratikulyasya varjanam raksisyatiti visvaso goptrtve varanam tatha atma-niksepa-karpanye sad-vidha saranagatih (Hari-bhakti-vilasa 11.47) There are six symptoms of self-surrender. The first two are anukulyasya sankalpa and pratikulyasya varjanam: “I will only do that which is favorable for unalloyed bhakti, and I will reject all that is unfavorable.” This is called sankalpa or pratijna, a solemn vow. The third symptom is raksisyatiti visvaso, faith in Bhagavan as one’s protector: “Bhagavan is my only protector. I can derive absolutely no benefit from jnana, yoga, and other such practices.” This is an expression of trust (visvasa). The fourth symptom is goptrtve varanam, deliberate acceptance of Bhagavan as one’s maintainer: “I cannot obtain anything, or even maintain myself, by my own endeavor. I will serve Bhagavan as far as I am able, and He will take care of me.” This is what is meant by dependence (nirbharata). The fifth symptom is atma-niksepa, surrender: “Who am I? I am His. My duty is to fulfill His desire.” This is submission of the self (atma-nivedana). The sixth symptom is karpanye, meekness: “I am wretched, insignificant, and materially destitute.” This is what is meant by humility (karpanya or dainya). When these moods become established in the heart, a disposition arises that is called sraddha. A jiva who has this sraddha is eligible for bhakti, and this is the first stage in the development of the svabhava like that of those pure jivas who are eternally liberated. Therefore this is the nitya-svabhava of the jivas, and all other svabhavas are naimittika. (From Jaiva Dharma Ch.6)

Everyone is under the impression that he is of this material world, and with this concept of life, everyone is working in ignorance in different forms of life. The activities of the particular type of body are called karma, or fruitive action. All conditioned souls under the impression of the bodily concept are working according to their particular types of body. These activities are creating their future conditional life. Because they have very little information of the spiritual world, they do not generally take to spiritual activities, which are called bhakti-yoga. Those who successfully practice bhakti-yoga, after giving up this present body, go directly to the spiritual world and become situated in one of the Vaikuntha planets. The inhabitants of Vrndavana are all pure devotees. Their destination after quitting the body is Krsnaloka. They even surpass the Vaikunthalokas. The fact is, those who are always engaged in Krsna consciousness and mature, pure devotional service are given the chance, after death, to gain Krsna's association in the universes within the material world. Krsna's pastimes are continuously going on, either in this universe or in another universe. Just as the sun globe is passing through many places across the earthly planet, so krsna-lila, or the transcendental advent and pastimes of Krsna, are also going on continually, either in this or another universe. The mature devotees, who have completely executed Krsna consciousness, are immediately transferred to the universe where Krsna is appearing. In that universe the devotees get their first opportunity to associate with Krsna personally and directly. The training goes on, as we see in the vrndavana-lila of Krsna within this planet. Krsna therefore revealed the actual feature of the Vaikuntha planets so that the inhabitants of Vrndavana could know their destination.