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Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare,
Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare,
Hare Kṛṣṇa, Hare Kṛṣṇa
And now, Chapter 9: Purifying the Mind for Self-realization.
TEXT 15 cetaḥ khalv asya bandhāya
muktaye cātmano mataṁ guṇeṣu saktam bandhāya
ratam va puṁsi muktaye TRANSLATION
The stage in which the consciousness of the living entity is attracted by the three modes
of material nature is called conditional life. But when that same consciousness is attached
to the Supreme Personality of Godhead, one is situated in the consciousness of liberation.
PURPORT There is a distinction here between Kṛṣṇa
consciousness and māyā consciousness. Guṇeṣu, or māyā consciousness, involves attachment
to the three material modes of nature, under which one works sometimes in goodness and
knowledge, sometimes in passion and sometimes in ignorance. These different qualitative
activities, with the central attachment for material enjoyment, are the cause of one's
conditional life. When the same cetaḥ, or consciousness, is transferred to the Supreme
Personality of Godhead, Kṛṣṇa, or when one becomes Kṛṣṇa conscious, he is on the path
of liberation. TEXT 16
ahaṁ-mamābhimānotthaiḥ kāma-lobhādibhir malaiḥ
vitam yadā manaḥ śuddham aduḥkham asukhaṁ samaṁ
TRANSLATION When one is completely cleansed of the impurities
of *** and greed produced from the false identification of the body as "I" and bodily
possessions as "mine," one's mind becomes purified. In that pure state he transcends
the stage of material happiness and distress. PURPORT
Kāma and lobha are the symptoms of material existence. Everyone always desires to possess
something. It is said here that desire and greed are the products of false identification
of oneself with the body. When one becomes free from this contamination, his mind and
consciousness also become freed and attain their original state. Mind, consciousness
and the living entity exist. Whenever we speak of the living entity, this includes the mind
and consciousness. The difference between conditional life and liberated life occurs
when we purify the mind and the consciousness. When they are purified, one becomes transcendental
to material happiness and distress. In the beginning Lord Kapila has said that
perfect yoga enables one to transcend the platform of material distress and happiness.
How this can be done is explained here: one has to purify his mind and consciousness.
This can be done by the bhakti-yoga system. As explained in the Nārada-pañcarātra, one's
mind and senses should be purified (tat-paratvena nirmalam [Cc. Madhya 19.170]). One's senses
must be engaged in devotional service of the Lord. That is the process. The mind must have
some engagement. One cannot make the mind vacant. Of course there are some foolish attempts
to try to make the mind vacant or void, but that is not possible. The only process that
will purify the mind is to engage it in Kṛṣṇa. The mind must be engaged. If we engage our
mind in Kṛṣṇa, naturally the consciousness becomes fully purified, and there is no chance
that material desire and greed will enter. Our mind is our friend, and our mind is our
enemy. If it is cleansed, it is a friend, and if it is dirty, we contact material diseases.
If we keep ourselves clean, pure, we will not be contaminated. According to Vedic civilization,
one has to cleanse himself externally three times daily—once in the morning, again at
noon, and again in the evening. Those who strictly follow the brahminical rules and
regulations follow this process. Cleanliness is next to godliness. Conditional life means
that the mind is covered with dirty things, and this is our disease. When we are in the
lower modes of tamo-guṇa and rajo-guṇa, these dirty things are very prominent. One has to
raise himself to the mode of sattva (goodness) by the process of saṅkīrtana and śravaṇa.
One has to hear kṛṣṇa-kathā. Kṛṣṇa is within everyone's heart. The individual soul is part
and parcel of Kṛṣṇa, and Kṛṣṇa wants the individual soul to turn to Him. Unfortunately the conditioned
soul is attached to material enjoyment, and this is the cause of his bondage to birth,
death, old age and disease. He is so foolish that he does not take into consideration that
these miseries are repeated. He is like an *** that belongs to a washerman who loads
him down with heavy clothes. For a few morsels of grass, the *** has to carry heavy loads
all day, although not a single piece of clothing belongs to him. This is the way of the karmīs.
They may become big multimillionaires, but they are just like āsses, working hard day
and night. Regardless of how much money they may have, their stomachs can only hold so
much. And they require only six feet of space to sleep. Nonetheless, these big karmīs are
thinking themselves very important. They think, "Without me, all the members of my nation
will die. Let me work day and night to the point of death." People are thinking, "I belong
to this family, this nation, this community. I have this duty or that duty," and so on.
people do not know that these are all false designations.
Śrī Caitanya Mahāprabhu therefore enjoins, jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa':
[Cc. Madhya 20.108] our actual position is that of eternal servants of Kṛṣṇa. We are
mistakenly thinking that we are servants of a family or nation, but this is due to ignorance,
tamo-guṇa. However, we can attain the platform of sattva-guṇa by following the instructions
given in Bhagavad-gītā. Hearing kṛṣṇa-kathā, topics about Kṛṣṇa, clears all the dirty things
from the mind. Also, if we chant and dance, these dirty things will be wiped away. The
mind is the cause of bondage, and the mind is the cause of liberation. When it is dirty,
it brings about bondage. In conditional life, we take birth, remain for some time, and enjoy
or suffer. But really there is no question of enjoyment. There is only suffering. When
we die, we have to give up the body and then take on another body. We immediately enter
the womb of another mother, stay for nine months or so, and then come out. Then a new
chapter of life begins. This is conditioned life, and it goes on again and again and again.
In this way we undergo the tribulations of birth, old age, disease and death. The dogs
and cats cannot understand this process, but we can understand it in human life through
the Vedic literatures. If we don't take advantage of these literatures, all our education is
for nothing. People actually waste their time talking politics,
sociology, anthropology, and so on. They read many literatures that do not glorify the Supreme
Lord Hari, and thus they waste their time. This Kṛṣṇa consciousness movement is giving
everyone a chance to become pious. puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. It is not necessary to give money
or bathe in the Ganges. There are many pious activities and many processes recommended
in the śāstras for becoming pious. However, in Kali-yuga people have lost all their stamina.
They are so sinful that there is no question of becoming pious through all these prescribed
methods. The only means is hearing about Kṛṣṇa and chanting His names. Kṛṣṇa has given us
ears to hear and a tongue to speak. We can hear from a realized soul and thus perfect
our lives. In this way we are given a chance to purify ourselves. Unless we are purified,
we cannot become devotees. Human life is meant for purification. Unfortunately in this age
people are not interested in Kṛṣṇa, and they suffer through material existence one life
after another after another. In one life they may be very opulent. Then they don't care
about the next life. They think, "Let me eat, drink and be merry." This is going on all
over the world, but the śāstras say that people are making mistakes in this way. Nūnaṁ pramattaḥ
kurute vikarmaḥ (SB 5.5.4): people have become mad with sense gratification, and therefore
they engage in all sorts of forbidden things. Karma means regulated work, and vikarma means
just the opposite—unlawful, forbidden activities. The word akarma means that one is not affected
by the results of work. As stated in Bhagavad-gītā (3.9):
yajñārthāt karmaṇo 'nyatra loko 'yam karma-bandhanaḥ
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara
"Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to
this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction,
and in that way you will always remain unattached and free from bondage."
When people are in the modes of passion and ignorance, they perform vikarma. They do not
care for their future lives, and they are habituated to eating anything and everything,
just like hogs. They do not care for the śāstric injunctions, and they are totally irresponsible.
They are just like street boys who have no education and do not care for anything. Such
urchins do whatever they like, for their fathers and mothers do not care for them. Life in
ignorance, tamo-guṇa, is such a careless life. People simply act unlawfully, not considering
the results of their actions. They act for sense gratification, and actually they take
pleasure in committing sins. In Calcutta I have seen people taking pleasure in cutting
the throats of chickens and laughing when the chicken jumps and flaps about. Sometimes
in Western countries students are taken to slaughterhouses just to see how the cows are
butchered. In this age, people take pleasure in committing all kinds of sins. They have
no brains to see that this body is temporary and full of suffering. They are completely
in the mode of darkness, just like the animals they slaughter. There may be many animals
in a pasture, and if one takes an animal aside and cuts its throat, the other animals will
simply stand, look, and continue eating grass. They do not realize that the next time they
may be slaughtered. The people in Kali-yuga are in the same situation, but the Kṛṣṇa consciousness
movement is trying to give these rascals a little sense. We are saying, "Don't remain
animals. Become human beings." In the words of Caitanya Mahāprabhu:
kṛṣṇa bhuli' sei jīva anādi-bahirmukha ataeva māyā tāre deya saṁsāra-duḥkha
"Forgetting Kṛṣṇa, the living entity has been attracted by the external feature from time
immemorial. Therefore the illusory energy (māyā) gives him all kinds of misery in his
material existence. (Cc. Madhya 20.117) When one forgets his relationship with Kṛṣṇa, he
acts in a very foolish way, and māyā gives him one misery after another. It is also stated:
māyā-mugdha jīvera nāhi svataḥ kṛṣṇa jñāna jīvere kṛpayā kaila kṛṣṇa veda-purāṇa
"The conditioned soul cannot revive his Kṛṣṇa consciousness by his own effort. But out of
causeless mercy, Lord Kṛṣṇa compiled the Vedic literature and its supplements, the Purāṇas."
(Cc. Madhya 20.122) The Vedic literatures—the Vedānta, Upaniṣads,
Rāmāyaṇa, Mahābhārata and many others—should be utilized if we wish to become free from
the contamination of tamo-guṇa and rajo-guṇa. The whole world is revolving due to kāma and
lobha. Kāma means "*** desire," and lobha means "greed." people cannot have enough sex
or money, and because of this, their hearts are filled with contaminations, which have
to be cleansed by hearing, repeating and chanting. Human life is meant to get rid of anarthas,
unwanted things, but where is the university or college where this science of purification
is taught? The only institution is this Kṛṣṇa consciousness society. Kṛṣṇa is within the
heart, and the contaminations are also there, but Kṛṣṇa will help us cleanse them. Naṣṭa-prāyeṣv
abhadreṣu nityaṁ bhāgavata-sevayā (SB 1.2.18). We must regularly hear Śrīmad-Bhāgavatam and
chant Hare Kṛṣṇa; these are the two processes recommended by Caitanya Mahāprabhu. Haridāsa
Ṭhākura was chanting three hundred thousand holy names a day, but we have fixed the number
at sixteen rounds. Nonetheless, we are so unfortunate and fallen that we cannot even
perform them. We should not waste our time reading and talking nonsense, but should engage
in the study of Śrīmad-Bhāgavatam. Our time is very valuable, and we should not waste
it. Cāṇakya Paṇḍita has said: āyuṣaḥ kṣaṇa eko 'pi na labhyaḥ svarṇa-koṭibhiḥ. We may
live for a hundred years, but not one moment of these hundred years can be returned, not
even if we are prepared to pay millions of dollars. We cannot add a moment, nor can we
get a moment back. If time is money, we should just consider how much money we have lost.
However, time is even more precious because it cannot be regained. Therefore not a single
moment should be lost. Human life should be utilized only for chanting and reading Vedic
literatures. The International Society for Krishna Consciousness is publishing many books
so that people can utilize their time properly by reading them and make their lives successful.
Not only should we read Śrīmad-Bhāgavatam, but we should also serve the person bhāgavata,
one whose life is nothing but Śrīmad-Bhāgavatam. Nityaṁ bhāgavata-sevayā [SB 1.2.18]. By this
process we can attain the stage of bhagavad-bhakti, but first we must get rid of all these anarthas,
unwanted things. Presently we are wasting our time thinking, "This is my country. This
is my nation. This is my body and my family," and so on. Nityaṁ bhāgavata-sevayā. We can
vanquish all these false conceptions when we come to the platform of sattva-guṇa. Then
we will not be disturbed by tamo-guṇa or rajo-guṇa, nor by kāma or lobha (*** and greed). This
is the vāsudeva platform. Oṁ namo bhagavate vāsudevāya.
Lord Kapiladeva, in the next verse, points out the results that follow the successful
completion of this purificatory process. TEXT 17
tadā puruṣa ātmānam kevalam prakṛteḥ param
nirantaram svayaṁ-jyotir aṇimānam akhaṇḍitam
TRANSLATION At that time the soul can see himself to be
transcendental to material existence and always self-effulgent, never fragmented, although
very minute in size. PURPORT
In the state of pure consciousness, or Kṛṣṇa consciousness, one can see himself as a minute
particle nondifferent from the Supreme Lord. As stated in Bhagavad-gītā, the jīva, or the
individual soul, is eternally part and parcel of the Supreme Lord. Just as the sun's rays
are minute particles of the brilliant sun, so a living entity is a minute particle of
the Supreme Spirit. The individual soul and the Supreme Lord are not separated as in material
differentiation. The individual soul is a particle from the very beginning. One should
not think that because the individual soul is a particle, it is fragmented from the whole
spirit. Māyāvāda philosophy enunciates that the whole spirit exists, but a part of it,
which is called the jīva, is entrapped by illusion. This philosophy, however, is unacceptable
because spirit cannot be divided like a fragment of matter. That part, the jīva, is eternally
a part. As long as the Supreme Spirit exists, His part and parcel also exists. As long as
the sun exists, the molecules of the sun's rays also exist.
The jīva particle is estimated in the Vedic literature to be one ten-thousandth the size
of the upper portion of a hair. He is therefore infinitesimal. The Supreme Spirit is infinite,
but the living entity, or individual soul, is infinitesimal, although he is not different
in quality from the Supreme Spirit. Two words in this verse are to be particularly
noted. One is nirantaram, which means "nondifferent" or "of the same quality." The individual soul
is also expressed here as aṇimānam. Aṇimānam means "infinitesimal." The Supreme Spirit
is all-pervading, but the very small spirit is the individual soul. Akhaṇḍitam means not
exactly "fragmented" but "constitutionally always infinitesimal." No one can separate
the molecular parts of the sunshine from the sun, but at the same time the molecular part
of the sunshine is not as expansive as the sun itself. Similarly, the living entity,
by his constitutional position, is qualitatively the same as the Supreme Spirit, but he is
infinitesimal. Self-realization means seeing one's proper
identity as the infinitesimal jīva. At the present moment, we are seeing the body, but
this is not our proper identity. We have no vision of the real person occupying the body.
The first lesson we receive from Bhagavad-gītā (2.13) informs us that the body and the owner
of the body are different. When we can understand that we are not the body, that is the beginning
of self-realization, and that is called the brahma-bhūta [SB 4.30.20] stage. Ahaṁ brahmāsmi.
I am not this material body, but spirit soul. And what are the characteristics of the jīva,
the soul? First of all, he is aṇimānam, very minute, infinitesimal. We are also jyoti,
effulgent, like God, but God is brahma-jyoti, all-pervading and infinite. According to the
Māyāvāda theory, we are the same as that brahmajyoti. Māyāvādīs give the example of a pot and the
sky. Outside the pot there is sky, and within the pot there is sky. The separation is only
due to the wall of the pot. When the pot is broken, the inside and outside become one.
However, this example does not properly apply to the soul, as it is described in Bhagavad-gītā
(2.24): acchedyo 'yam adāhyo 'yam
akledyo 'śoṣya eva ca nityaḥ sarva-gataḥ sthāṇur
acalo 'yam sanātanaḥ "This individual soul is unbreakable and insoluble,
and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable,
immovable and eternally the same." The Soul cannot be cut in pieces or segmented. This
means that the soul is eternally, perpetually minute. We are the eternal parts and parcels
of Śrī Kṛṣṇa. As Śrī Kṛṣṇa Himself states in Bhagavad-gītā (15.7):
mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ
"The living entities in the conditioned world are My eternal, fragmental parts." The word
sanātana means "eternal," and the word aṁśa means "particles." God, Kṛṣṇa, is very great.
No one is equal to Him or greater than Him. It is said that God is great, but we do not
actually realize how great God is. He is so great that millions of universes are emanating
from the pores of His body. yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi "The Brahmās and other lords of the mundane
worlds appear from the pores of the Mahā-Viṣṇu and remain alive for the duration of His one
exhalation. I adore the primeval Lord, Govinda, for Mahā-Viṣṇu is a portion of His plenary
portion." (Bs. 5.48) Millions of universes emanate from the breathing
of the Mahā-Viṣṇu. In the Tenth Chapter of Bhagavad-gītā, Kṛṣṇa gives Arjuna some indication
of His infinite glory, and He concludes His descriptions with the following statement
(Bg. 10.42): athavā bahunaitena
kim jñātena tavārjuna viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat "But what need is there, Arjuna, for all this
detailed knowledge? With a single fragment of Myself I pervade and support this entire
universe." This universe (jagat) is situated on the strength
of one part of Kṛṣṇa's yogic powers. In this way we must understand the greatness of God
and our own identity as minute particles. It is stated in the purāṇas that the individual
soul is one ten-thousandth part of the tip of a hair. If we could somehow divide the
tip of a hair into ten thousand parts, we might begin to understand how the soul is
invisible. Self-realization means knowing our identity as small particles. The small
particle of spirit soul is within every one of us, but it is not possible to see with
material eyes. There is no instrument existing in the material universe by which one can
actually see the soul. Because of our inability to perceive the soul, we say it is nirākāra,
formless. We cannot even calculate its dimension (ākāra). Although we cannot calculate it,
it is there nonetheless. The living entity has full form. There are small microbes and
insects we can barely see, but they have an anatomy consisting of many working parts.
Within a small insect there is also the spirit soul, and that spirit soul also exists within
the elephant and other big animals. When we actually realize our identity as Brahman,
our life becomes successful. Presently we are identifying with the body, but as long
as we do so, we are no better than cats and dogs, although we may have a considerable
amount of scientific knowledge. Conditioned souls consider the body to be the self, and
because of this the jīvas identify themselves as American, Indian, brāhmaṇa, kṣatriya, man,
woman, elephant and so forth. Thinking in these bodily terms, people consider their
wives and children to be theirs and the land of their birth to be worshipable. Thinking
thus, people are willing to fight and die for their country. presently everyone is laboring
under this delusion, but in order to understand our spiritual identity, we must find the proper
guru. Realizing our identity means realizing that
we are Kṛṣṇa's eternal parts and parcels, that we are very minute, infinitesimal, and
that we have a perpetual and eternal relationship with Kṛṣṇa, just as a part has its relationship
to the whole. At no time can we be as great as Kṛṣṇa, although we are the same qualitatively.
No one is equal to God, and no one is greater than Him. If someone claims to be God, he
has to prove that no one is equal to him and that no one is greater. If he can do this,
he is God. This is a very simple definition. Brahma-saṁhitā (5.1) also verifies this statement:
īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. The word īśvara means "controller," and the word parama
means "supreme." We small living entities are controllers to a degree. We can control,
at times, our family members, wives, children and so forth. Or we can control our office,
factory, country or whatever. There are small controllers and larger controllers. If we
go to Brahmā, we see that he is controlling the entire universe, but he is not the supreme
controller. It is stated in the śāstras that Brahmā, the greatest living being within this
universe, is also meditating in order to learn how to control. Tene brahmā hṛdā ya ādi-kavaye
(SB 1.1.1). First
of all, Brahmā learned to control the universe; then he became qualified as Brahmā. Although
he was born Brahmā, he still had to be educated. If he was the first living being in the universe,
who educated him? Kṛṣṇa. Śrī Kṛṣṇa says in Bhagavad-gītā (10.2), ahaṁ ādir hi devānām:
"I am the source of the demigods." The original demigods are Brahmā, Viṣṇu and
Śiva. Lord Kṛṣṇa is Viṣṇu, but He is the instructor of Brahmā and Śiva. Therefore it is said that
Lord Kṛṣṇa is the source of all the demigods. We should not foolishly claim that we are
as great as the Supreme God. We should understand that we are like sparks of the original fire.
The spark is also fire, but if it falls from the original flame, it will go out. One should
not think that because he is qualitatively one with God, he is God. the supreme controller.
It is very fashionable nowadays to claim to have become Nārāyaṇa, God. The Māyāvādīs address
one another as Nārāyaṇa, and thus everyone supposedly becomes Nārāyaṇa. In this way we
are overcrowded with Nārāyaṇas here and there. But how can everyone become Nārāyaṇa? Nārāyaṇa
is one, and the śāstras warn: yas tu nārāyaṇaṁ devam
brahma-rudrādi-daivataiḥ samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam [Cc. Madhya 18.116]
"Whoever thinks Lord Viṣṇu and the demigods are on the same level is to be immediately
considered a rogue as far as spiritual understanding is concerned." If one compares Nārāyaṇa to
the demigods, he simply reveals his lack of intelligence. It is also fashionable to speak
of daridra-nārāyaṇa, poor Nārāyaṇa, claiming that the poor man in the street is Nārāyaṇa.
But what is this nonsense? Nārāyaṇa is the exalted Supreme Personality of Godhead. Even
Śaṅkarācārya says: nārāyaṇaḥ paro 'vyaktāt. Nārāyaṇa is beyond this universe. Avyaktād
aṇḍa-sambhavaḥ: the entire universe is a product of this avyakta. We should not compare Nārāyaṇa
to anyone, what to speak of the poor man in the street (daridra). This is all foolishness.
Nārāyaṇa is Lakṣmīpati, the husband and controller of the goddess of fortune. How, then, can
He be daridra? This is all due to misunderstanding. Therefore the śāstras warn that if one thinks
that the demigods are equal to Nārāyaṇa, one is a pāṣaṇḍī, an atheist. We should not think
that because we have become liberated, we have attained the position of Nārāyaṇa. By
severe austerity and penance one may elevate himself to the position of Brahman, but this
is not the position of Parabrahman. Āruhya kṛcchreṇa param padaṁ tataḥ (SB 10.2.32).
Although one rises to the platform of Brahman, one again falls down to the material position
if he neglects to worship the lotus feet of Kṛṣṇa. One may rise to the Brahmā effulgence,
but because there is no shelter there one will return to the material atmosphere. One
may go to Brahmaloka, the highest planet in the material sky, but one's position there
is temporary. However, in the paravyoma, the spiritual sky, there are many spiritual planets,
called Vaikuṇṭhalokas. There are millions of these gigantic planets, and unless we take
shelter of one of them, we will fall down again into the material atmosphere.
It is not sufficient to rise to the platform of Brahman. Brahman is sat (being), and a
partial realization of the Absolute Truth. We are actually after ānanda. Sac-cid-ānanda:
cit means "knowledge," and that is also partial. We must add ānanda (bliss) in order to have
complete realization. If we simply fly in the sky, we can't have ānanda. We have to
descend to an airport at some time or another. If we simply rise to the Brahman effulgence,
we do not experience ānanda. Ānanda is experienced when we enter the spiritual planets, where
Nārāyaṇa, Kṛṣṇa, is present. paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (Bg.
8.20). We have to enter the eternal planets and associate with the Supreme Personality
of Godhead in order to be happy. If we do not attain this position, we will return to
the material world. And how can this position be attained? We simply have to try to understand
Kṛṣṇa. Why does He come? What is His business? What is His form?
The purpose of this Kṛṣṇa consciousness movement is to teach people how to understand Kṛṣṇa.
If one is fortunate in understanding Him, one's life is successful. As long as we have
*** desires and greed, we cannot come to this understanding. The bhakti-yoga process
is the process of purification whereby we can become free from kāma and lobha, ***
and greed, and the influence of the lower guṇas, tamo-guṇa and rajo-guṇa, ignorance
and passion. As soon as we engage in devotional service, we immediately become freed from
the influence of the guṇas. Because we are not expert in approaching the Supreme Lord,
we have to follow the principles of bhakti-yoga enunciated by the ācāryas. When a boy goes
to school, he has to follow the rules and regulations, but after a while he becomes
accustomed to them and does not have to be taught. In other words, he learns automatically
to come to school at a certain time, take his seat and study nicely. Similarly, in this
Kṛṣṇa consciousness movement, we have certain rules and regulations. We must rise early
in the morning for maṅgala-ārati, chant sixteen rounds of Hare Kṛṣṇa daily, and execute all
the functions of bhakti-yoga. In this way, we become attached to rendering service to
Kṛṣṇa, and we become practiced in this science. When we attain this stage, we immediately
become self-realized.