BG 10.9 – Meeting and Separating

oṁ namo bhagavate vāsudevāya

oṁ namo bhagavate vāsudevāya

oṁ namo bhagavate vāsudevāya

Giriraj Swami: Reading from Bhagavad-gītā As It Is, Chapter Ten, “The Opulence of the Absolute,”

TEXT 9

mac-cittā mad-gata-prāṇā

bodhayantaḥ parasparam

kathayantaś ca māṁ nityaṁ

tuṣyanti ca ramanti ca

TRANSLATION

The thoughts of My pure devotees dwell in Me, their lives are surrendered to me, and they derive great satisfaction and bliss enlightening one another and conversing about Me.

PURPORT by Srila Prabhupada

Pure devotees, whose characteristics are mentioned here, engage themselves fully in the transcendental loving service of the Lord. Their minds cannot be diverted.

Sri Sri Radha-Gopinatha ki jaya!

Sri Sri Gaura-Nitai ki jaya!

Srila Prabhupada ki jaya!

Giriraj Swami: Today is Vasant Panchami, the day of springtime. So, you know that on Surat Purnima, Krishna played on His flute at Vamsivat, and called the gopīs for rasa. But there is another rasa celebrated on Vasant Panchami, springtime rasa at Govardhana. And the springtime rasa at Govardhana specifically established the glorious position of Srimati Radharani. Of course, the autumnal rasa also did, to some extent, but in the springtime rasa, the glories of Srimati Radharani were even more fully expanded. When Krishna was dancing with the gopīs, Srimati Radharani felt somewhat neglected, so she left the rasa dance, and Krishna immediately went after her and He was searching for her.

When Lord Chaitanya was discussing with Ramananda Raya, “What is the highest perfection?” So, Ramananda Raya would give one answer after another, and Lord Chaitanya would tell him, “Go further, go further, go further.” So, at first, Ramananda Raya replied that, “By following varnashrama-dharma, one can achieve all perfection.” And Lord Chaitanya said, “This is external, go further.” So, one after the other, Ramananda Raya gave answers and Lord Chaitanya said, “This is external, go further.” But then, Ramananda Raya recited one verse, which Lord Chaitanya accepted. The verse was actually spoken by Lord Brahma in his prayers to Lord Krishna, jñāne prayāsam udapāsya namanta eva; jñāne prayāsam udapāsya means that we should completely reject the process of mental speculation, namanta eva, and just become submissive. Jivanti san-mukharitāṁ bhavadīya-vārtām, and one should live in such a way that he can hear the topics of the Lord from the lips of pure devotees. Sthāne sthitāḥ; sthāne sthitāḥ means, You remain in your position. For example, one may be a brahmachari, grihastha, vanaprastha, or sannyasi. One need not change his position. He can remain in his position, sthāne sthitāḥ śruti-gatāṁ, but listen to the topics of the Lord, tanu-vāṅ-manobhir, and serve the Lord with body, words, and mind. Then, ‘jita jito ‘py asi tais tri-lokyām, that the Supreme Lord, who is known as ajita, unconquerable within the three worlds, becomes conquered.

So, when Lord Chaitanya heard this verse from Ramananda Raya, he said, “Yes, this is the actual path of perfection.” But still, Lord Chaitanya wanted Ramananda Raya to speak further. Then Ramananda Raya said that, “By performing devotional service according to regulative principles, one achieves all perfection.” “Go further.” Then, “By performing devotional service with an intense desire to serve Krishna, then dāsya-rasa, sākhya-rasa, vātsalya-rasa, and mādhurya-rasa.” And when Ramananda Raya came to mādhurya-rasa, Chaitanya Mahaprabhu said, “Say more.” And finally, Ramananda Raya came to the point of the loving affairs between Radha and Krishna. And in order to establish the super excellent position of Srimati Radharani, Ramananda Raya quoted some verses about vasanti-rasa, the springtime rasa festival at Govardhana; how when Srimati Radharani left the rasa dance, Krishna went to look for her.

And there are other instances mentioned in Caitanya-caritāmṛta, that when Krishna was hiding behind a bush, all the gopīs approached like a phalanx of soldiers, and in the distance, they saw that, “There is Krishna, hiding behind a bush, let us go and get Him.” So, they all began to approach him just like an army of warriors who are about to capture a person. Then Krishna thought that, Now, what to do? They have discovered me. So, He manifest His four arms as Narayana, and when the gopīs approached Him, they thought, Oh, this is not Krishna, this is Lord Narayana. Then they offered obeisances and they said, “Oh, Lord Narayana, we are looking for Krishna. Have you seen Him? Can you tell us where we can find Him?” Then, after some time, Srimati Radharani came, and Krishna again, as a joke, displayed His four-handed form as Narayana. But when Srimati Radharani came before Him, He could not maintain His four-handed form as Narayana, but He had to drop two of His hands and come to His original form as Krishna, because her love is so great and so pure that Krishna becomes conquered by her love; He becomes subservient to her love. So, all of these facts were demonstrated tonight.

So, we will sing Sri Sri Radha-Gopinatha [Unintelligible 00:15:46]. Otherwise, we should go back to our purport because they are really in Vrindavan, peacocks are there, parrots, all the residents of Vrindavan, monkeys also. [laughter] At Govardhana especially, there is a very nice type of monkey with long tail, they are very gentle, they are very gentle, they are not like the ordinary monkeys. And if you keep some food in your hand, they will come and eat. They won’t do any mischief, very gentle, and they look very dignified. [laughter] And they have very long tails. They are popularly called Hanuman monkeys, as opposed to the usual monkeys of Vrindavan who cause lots of mischief.

There was one incident where Srila Prabhupada was staying at the Krishna-Balarama Mandir in Raman Reti. And one monkey stole one of his shoes and was just exhibiting himself with Srila Prabhupada’s shoe before Srila Prabhupada. [laughter] So, Srila Prabhupada wanted to get his shoe back, but he couldn’t get it back. Then he told his servant, “Bring a stick and some sweets.” So, Srila Prabhupada held the stick in one hand, and he offered the sweet in the other hand, thinking that when the monkey comes to take the sweet, he will take up the stick, and the monkey will drop the shoe, and he will get his shoe back. So, he offered the sweet, the monkey came forward, and he grabbed the sweet and ran away. [laughter] So, then Srila Prabhupada wanted to try again. So, he did the same thing again. But every time, the monkey took the sweet and ran away. Then, finally, the monkey, right in front of Srila Prabhupada, began to chew on Srila Prabhupada’s shoe. He was drinking the nectar. [laughter] And then Srila Prabhupada. . .But I think that our monkeys here are of the gentle type. [laughter] And there is deer, all the forest creatures of Vrindavan. Flowers, rocks. This is definitely Govardhana because there is rocks everywhere, it is definitely Govardhana. So, they must be enjoying tonight. And Srinataji also is Krishna lifting Govardhana Hill. That was also done to please Srimati Radharani, everything that Krishna does.

Actually, when Krishna lifted Govardhana Hill, all the residents of Vrindavan enjoyed the greatest festival because they could be with Krishna constantly for seven days. Otherwise, all the residents of Vrindavan were always being separated from Krishna; then meeting, then being separated, then meeting. Because in the morning, when Krishna would go to take the cows to pasture, He would be separated from His mother and father and all the people of the town, He would be with His cowherd boyfriends and cows. And then, in the evening, He would return home, and He would be with His mother and father. And eventually, His cowherd boyfriends would have to go home to take rest, and they would be separated. And then, in the middle of the night, Krishna would meet with the gopīs, and they have rāsa-līlā. But then, at the beginning of morning, they would all have to go to their homes and be separated. So, there was always meeting and separation. But when Krishna lifted Govardhana Hill, there was no separation. For seven days continuously, all the residents of Vrindavan had the opportunity to be with Krishna and to look at Krishna as much as they liked.

Today is also the appearance day of Vishnu Priya. Vishnu Priya was the wife of Chaitanya Mahaprabhu. But as you know, Sri Chaitanya Mahaprabhu left home and took sannyasa and never returned. And Vishnu Priya had so much devotion for Sri Chaitanya Mahaprabhu, that after he left, all she would do was chant and weep. And she kept some grains of rice, and every time she finished one round, she would move one grain of rice. Two rounds, second grain of rice. Three rounds, third grain of rice. And at the end of the day, according to how many rounds she had chanted, she would have that many grains of rice, not much. So, this is separation. Separation is very important. In fact, it is said that without separation, the happiness of meeting is not nourished. Actually, after spending so many years in Vrindavan, Krishna left Vrindavan and went to Mathura, and all the residents of Vrindavan felt so much separation. But Krishna also felt separation. Not only the residents of Vrindavan, but Krishna also felt separation. And he sent Uddhava with a message to Vrindavan, and in the message, he told the gopīs especially, that, “Separation between you and Me is not possible.” The gopīs were not very happy to hear the words of Krishna, and the gopīs replied that, “Thank you very much, your words are very nice, but your words cannot satisfy us. We want You.” So, then Krishna said that, “When you feel great separation, I will appear.” Then the gopīs replied, “Very good. You will appear, but when will You appear? That is what we want to know, and that is what You are not telling us.”

Then Krishna replied, explaining the value of separation, and He said that, “When I was in Vrindavan, I would be with you for some of the time, but then I would leave you and I would be with my mother and father or I would be with my boyfriends, and I could not think of you all the time. But now that I am in Mathura, I think of you all the time.” He said, “When I was with you in Vrindavan and I would look at you, I would feel ashamed. I would feel ashamed because you had such pure love for Me.” Anyway, so many things. But basically, He was saying that “By separation, I am thinking of you more, I can think of you all the time. And therefore, My love for you is growing.” So, separation is also very important. And in all the pastimes of Rama, Krishna, and Chaitanya Mahaprabhu, there is separation. In fact, in Navadvipa dhāma in Mamgachi, Rama and Sita stayed there when they were in exile, and they sat under one big banyan tree. So, suddenly, Rama started to smile. So Sita asked Rama, “Why are you smiling?” So, He was looking into the future, and He said, “In the future, we will be separated, and you will cry for Me, and I will cry for you. But no one will know how I am crying for you. They will only know how you are crying for Me. But later, I will come as Chaitanya Mahaprabhu, and again, we will be separated, and you will be crying and I will be crying. But then, everyone will know how I am crying, and nobody will know how you are crying.” But we know something, so that is why we can talk about Vishnu Priya. She was also crying and Chaitanya Mahaprabhu was certainly crying, but she was also crying. But we should not misunderstand transcendental separation, that when the devotees cry in ecstasy, they seem to be suffering, but actually, they are not suffering. Actually they are enjoying another phase of transcendental ecstasy.

When I first met the devotees and Srila Prabhupada, I thought that everything about Krishna consciousness was perfect. The philosophy was perfect, the process was perfect, everything was perfect. But after about two weeks of associating with Srila Prabhupada and the devotees in Boston, Srila Prabhupada was to leave. So, all the devotees went with Srila Prabhupada to the airport, and at the airport, all the devotees were crying, almost all the devotees were crying. So, I thought, Up to now, everything seemed perfect, but maybe this is the one flaw, that the spiritual master has to leave. So, I asked one of the devotees, “Everyone is crying so much, what happened?” I was only two weeks with the devotees. So, she replied. Because whenever I had any questions, the devotees would always answer by quoting Srila Prabhupada. So she replied that, “Srila Prabhupada said that on the absolute platform, there is no difference between meeting and separation. Both are transcendental eccstasy.” But it sounded good. The philosophy sounded good, but still, I had some doubt whether it is really practical or not. So, Srila Prabhupada left the airport and entered the plane, and the plane took off, and all the devotees stayed and watched. And then, the same devotee explained that Srila Prabhupada had told them that, “When the spiritual master leaves, the disciples should watch the plane until it disappears into the sky, just like the gopīs watched the chariot of Krishna until it disappeared in the distance.” So, then all the devotees returned to the temple. But I was thinking that, Maybe this is the defect, that the spiritual master had to leave. But I was thinking about what they said also.

Then, maybe three or four days later, we were doing hari-nāma-saṅkīrtana in front of one of the subway stations in Boston, and I remember playing the kartals and listening to the transcendental sound vibration. And suddenly, I felt that Srila Prabhupada was present, that he was right there with us. And then I thought that, Yes, what the devotees said is true. Actually, there is no defect at all. I felt that Srila Prabhupada was right there with us. And when Srila Prabhupada left the planet, I had a similar experience. Because in Srila Prabhupada’s last days, he asked the devotees to take him to Govardhana. And it just so happened that Govardhana-puja was about to be celebrated. So, Srila Prabhupada said, “We must participate. All the vrajavāsīs will go to Govardhana, and we must also go and participate.” And he wanted to be taken on a bullock cart. Now, Srila Prabhupada had not eaten for many weeks, he had no flesh on his bones, just skin and bone. And therefore, any touch caused pain because he had no flesh to protect him. So, some of the devotees thought that, How can Srila Prabhupada be taken on a bullock cart to Govardhana? The roads are so bad that he will be bumped all the time. And not only will he suffer pain, but he may leave his body. So, out of love, the devotees did not want Srila Prabhupada to go, and in the end, he agreed. He also allowed himself to be controlled by the love of the devotees. So, he said, “I won’t go.” And then, after about three days, he left.

So, thinking of Srila Prabhupada’s request to be taken to Govardhana, the senior devotees decided that they would take a small deity of Srila Prabhupada to Govardhana. So, just after Srila Prabhupada left, maybe on the third day after he left, very soon after he left, all the devotees went to Govardhana with a small deity of Srila Prabhupada to fulfill his desire, and we did have parikramā, from Dangati, to Puchari, back to Govardhana Town. Then we took the deity to Radha-kunda, and the deity was placed at the sangam, at the middle point between Radha-kunda and Shyama-kunda, just in front of all the govardhana-śilās there. Actually, I didn’t know where we were, I had no idea, I have never been to Govardhana before, and I don’t even know if I have ever heard of Radha-kunda or Shyama-kunda. Anyway, I didn’t know where we were. And it was only a few years ago when I went back to India that I realized this was the place. But anyway, I knew that we were somewhere at Govardhana and there was some sacred ponds. But while the deity of Srila Prabhupada was sitting there, between Radha-kunda and Shyama-kunda, the devotees were doing kirtan, I suddenly felt that the deity of Srila Prabhupada actually was Srila Prabhupada. That there is was no difference at all between the deity of Srila Prabhupada and Srila Prabhupada himself. There was just no difference. I was just realizing that Srila Prabhupada was personally present, that we only thought that he was gone, but actually, he was present because the deity was Srila Prabhupada himself. And I started to cry and it was so memorable, Prabhupada was actually still with us.

So, the meeting and separation of the devotees and the Lord, or even the devotees and the spiritual master, are not the same as the meeting and separation of ordinary people, because ordinary people. . . Anyway, we all know about ordinary people. But the Lord and the devotees, by consciousness, by Krishna consciousness, by spiritual consciousness, they can associate even in separation. And Lord Krishna told the same to the gopīs, that, “When I was in Vrindavan, sometimes I would remember you, and sometimes I would forget you.” That means, “Sometimes I was with you, and sometimes I was not with you. But now that I am separated from you and staying here in Mathura, I am always remembering you. And therefore, I am always with you.” Because the love of the residents of Vrindavan is so wonderful that Krishna becomes absorbed in their love. He becomes absorbed in the love of Mother Yasoda, the love of Nanda Maharaja, the love of the cowherd boys, and He may forget them, the gopīs. But when He is in Mathura, although there are devotees of Krishna but not like the residents of Vrindavan. So, in Mathura, he was always thinking of the residents of Vrindavan, the gopīs.

So, maybe we will end now. The verse describes how devotees talk about Krishna, but we have actually done it and experienced it, so no need to read about it.

Devotee: How to develop faith in the spiritual master?

Giriraj Swami: He asked, “How to develop faith in the spiritual master?”

Well, the way to develop faith in general is to hear. And hearing also includes following. So, when we hear the instructions of the spiritual master and follow the instructions of the spiritual master, our faith should increase, our faith should increase. And the process of advancement in Krishna consciousness is actually the process of increasing faith. Of course, sometimes we have material attachments. Because of material attachments, we hesitate to follow the instructions. We may even hesitate to take instructions, because we may fear that the spiritual master will ask us to give up something we don’t want to give up. But by hearing and following, our faith will increase. As we have more and more realizations, our faith will increase. Just like I may say that, “This food is very good, it tastes very good and it gives strength, and it produces satisfaction.” So, you hear my words, and you have some faith in my words. And because of faith in my words, you begin to eat. But when you actually eat, then you realize that, “Oh, this prasāda tastes very good, what he said is true.” Then your faith increases. You eat some more and you start to feel strength, then you remember, “Yes, he said that by eating this food, I will become strong, what he said is true.” Then your faith increases. And by the end of the meal, you feel fully satisfied, “Yes, he said I would feel satisfied, what he said is true.” So, your faith increases. So, the more we hear and follow the instructions of the spiritual master and get realization of Krishna consciousness, the more our faith will increase.

Devotee: [Unintelligible 00:49:46]

Giriraj Swami: There is only one main thing, that is offenses, especially offenses against devotees. Rupa Gosvami says that by associating with devotees, chanting the holy name, hearing Śrīmad-Bhāgavatam, residing in Mathura, Vrindavan, worshiping the deity with faith and devotion, one can awaken dormant love for Krishna, just by a slight association, as long as one is free from offenses. So, by Srila Prabhupada’s mercy and arrangement, we engage in all of the five items, sādhu-saṅga, nāma-kīrtana, bhāgavata-śravaṇa, mathurā-vāsa and mūrtira-sevana. But we don’t develop love for Krishna because of offenses. And offenses, I didn’t want to say it in reply to the first question, but offenses actually produce lack of faith.

In Bhakti-sandarbha, Srila Jiva Gosvami has explained that the effects of offenses can continue life after life. For example, right now we may be experiencing some difficulties in Krishna consciousness, and the difficulties could actually be caused by offenses committed in the past. Srila Jiva Gosvami mentions five effects of offenses. One is slackness in spiritual practices, another is faithlessness, another is the tendency to associate with people who create faithlessness, another is the tendency to commit more offenses, and another is pride in one’s spiritual advancement. So, we may have some experience of these obstacles, and they may be the result of past offenses. So, offenses are definitely the worst phenomenon in devotional service, and we should really try to avoid them. Yes?

Devotee: [Unintelligible 00:54:05]

Giriraj Swami: She says that, “Krishna never leaves Vrindavan.” So, how can we say that Krishna left Vrindavan?”

Well, it is true. Vṛndāvanaṁ parityajya padam ekaṁ na gacchati. That “Lord Krishna never takes one step out of Vrindavan.” But still, He appears to leave Vrindavan, and He experiences separation, and the residents of Vrindavan also experience separation. But in separation, Krishna thinks of the residents of Vrindavan more intensely than when He is in Vrindavan, and the residents of Vrindavan think of Krishna more intensely in separation than when He was in Vrindavan. And by such intense thoughts of Krishna, one actually associates with Krishna, and therefore, Krishna is present in the minds and hearts of the devotees in Vrindavan. And in another place, Krishna says nāhaṁ tiṣṭhāmi vaikuṇṭhe, that, “I do not live in Vaikuntha, and I do not live in the hearts of the yogis. But I live wherever my devotees are chanting my glories.” So, in Vrindavan, the devotees are always chanting the glories of Krishna.

Actually, what we read in the verse today is perfectly exemplified by the residents of Vrindavan. Mat-cittāḥ, their minds are fully engaged in Krishna. Mat-gata-prāṇāḥ, their lives are dedicated to the service of Krishna. Bodhayantaḥ parasparam, they are always enlightening each other about Krishna, and kathayantaś ca māṁ nityaṁ, and they are always talking about Krishna. Tuṣyanti ca ramanti ca, and thus, they derive great satisfaction and bliss. Krishna is always with them; He never leaves them. He only appears to leave them to increase their love for Him, but actually, He is always with them.

Devotee: [Unintelligible 00:58:04]

Giriraj Swami: Well, there is separation in Goloka Vrindavan also, because separation nourishes the happiness of meeting, but not so much. It is said that there is nine months meeting and three months separation. In the autumn rasa, all gopīs came to Krishna and participated. There are so many categories of gopīs, and all categories came. But in the springtime rasa, only the highest categories of gopīs came. So therefore, the rasa at Govardhana is considered higher than the rasa at Vrindavan. But both are so high we can’t even imagine.

Devotee: [Unintelligible 00:59:57]

Giriraj Swami: The question is, “Is this an offense to get more inspiration from the words of your spiritual master than from the words of Srila Prabhupada?”

Well, I would say that there is no offense. Of course, your spiritual master repeats the words of Srila Prabhupada. So, when you appreciate the words of your spiritual master, you are appreciating the words of Srila Prabhupada. But because you have direct relationship with your spiritual master, especially in the beginning, in one sense, it is expected that you may get more inspiration from his words. So, I don’t think there is any offense. Srila Prabhupada had one disciple named Tripurari Maharaja, and Tripurari Maharaja was expert in book distribution. So, when he would give people a book, he would tell them that, “The book explains how you can realize your full potential and live more in harmony with nature,” and a few things. So, the devotee had asked Srila Prabhupada if what he was saying was all right, and Srila Prabhupada replied that, “He is saying the same thing that I say, but he is saying it more sweetly.” [laughter]

So, Radhanath Swami also is most sweet, in his character and activities and words, I don’t think that there is any offense. It is said that the Bhāgavatam is the mature fruit of the Vedic tree of knowledge. And although it was already sweet, it became sweeter when touched by the lips of the parrot, Suka, Śukadeva Gosvami. So, it can become sweeter. It was already sweet, but it can become sweeter. So, it is not an offense if you appreciate the sweetness of the message of the person from whom you hear directly and in whom you have so much faith. But if you ask the same question to your spiritual master, what do you think he would say? [laughter] So, you have more faith and more appreciation for your spiritual master. But still, there are things that others can say, which your spiritual master cannot say. So, we have to see the contribution of everyone.

Devotee: [Unintelligible 01:06:23]

Giriraj Swami: Well, there is some danger if we associate intimately with the spiritual master, that we may see the spiritual master in a material way. Even some of Srila Prabhupada’s disciples saw Srila Prabhupada in a material way, his personal servants. Because as you said, they see him eating, they see him sleeping, they see him change his mind, they see him get angry, they see him show affection. So, they may think he is an ordinary man, and many of Srila Prabhupada’s servants did, some of Srila Prabhupada’s servants did, and they fell down. Therefore, Srila Prabhupada has written that, “One has to be very careful when dealing with the spiritual master or the deity, because the spiritual master resembles an ordinary man, and the deity resembles an ordinary statue, and we can become implicated in offenses.” Therefore, one should be careful. And in general, one should not come too close to the spiritual master or to the deity for the same reason, that one will see them in a material way and commit offenses. As one becomes more pure, more advanced in Krishna consciousness, he can come closer without falling into illusion and committing offenses. So, we should be careful.

Devotee: [Unintelligible 01:10:17]

Giriraj Swami: So, ‘be careful’ means that if we are going to see the spiritual master in an ordinary way, we shouldn’t come so close to the spiritual master. In such situations where we may see him as ordinary, then we should stay at a little distance and see him give the lectures on the vyāsāsana, representing the paramparā at a distance. Śāstra-cakṣus, we should see through the eyes of the scriptures, not through these eyes. Because if we try to see through these eyes, we might make mistakes. But if we see through the eyes of the scriptures, then we can understand the spiritual master better than just by trying to understand through these eyes.

Devotee: [Unintelligible 01:11:43]

Giriraj Swami: Well, if we come close to the deity, then we start to think that the deity is just stone. Say, if you are not careful, you may hit the deity, but the deity won’t say anything, maybe the deity won’t do anything, so then you can start to think, Oh, well, it is not such a big thing. And gradually, you commit more offenses, you see that the deity doesn’t say anything or do anything and you start to think that the deity is stone. So that is dangerous. So, rendering personal service to the spiritual master or to the deity can be very beneficial. But if coming close to the spiritual master or the deity we begin to see the spiritual master as ordinary or the deity as stone, then for us it is not good to be so close.

Devotee: [Unintelligible 01:13:25]

Giriraj Swami: Yes, but it is better to be away and make gradual progress than to be close and commit offenses. It is better to be far from the deity and wishing you were close than to be close to the deity and wishing you were far. It can happen. Srila Prabhupada said, “If one doesn’t follow the regulative principles strictly, he will come to feel that the deity is a burden, the service is a burden, ‘Oh, why do I have to do this?’” So, it is better to be far and wish that you were close than to be close and wish that you were far.

Devotee: [Unintelligible 01:14:55]

Giriraj Swami: If some offensive thought comes in the mind and we recognize it as an offensive thought and reject it, then it is not so bad. But if we actually start to have doubts, then it is not so good. Of course, if the spiritual master asks you to worship the deity, then you should worship the deity. But then again, if you feel that you are becoming too familiar with the deity and seeing the deity as just a statue, then you can tell the spiritual master that you feel that you need some change of service.

Devotee: [Unintelligible 01:17:08]

Giriraj Swami: Yes, you could say that, “I feel I am becoming too familiar with you; it might be better for me to serve in separation for some time.”

So, what is next? Prasāda. So, now we will come to the concluding portion of the program, I gave a hint of it earlier when I spoke about prasāda. Prasāda has three effects; it relieves one’s hunger, it gives strength, and it produces a feeling of satisfaction. The example is given in the Bhāgavatam, that just as prasāda reduces one’s hunger or eliminates one’s hunger, similarly, bhakti eliminates one’s material desires. And just as prasāda gives strength, bhakti gives spiritual strength. And just as prasāda produces satisfaction, bhakti gives spiritual satisfaction. But enough of theoretical thoughts. Now we should have some practical realization.

Srila Prabhupada ki jaya!

Sri Sri Radha-Gopinatha ki jaya!

Sri Sri Radha-Gopinatha mahā-prasāda ki jaya!

Gaura premānande Haribol!