Table of Contents
Preface
The Krsna consciousness movement is conducted under the supervision of
Srila Rupa Gosvami. The Gaudiya Vaisnavas, or Bengali Vaisnavas, are mostly
followers of Sri Caitanya Mahaprabhu, of whom the six Gosvamis of Vrndavana are
direct disciples. Therefore Srila Narottama dasa Thakura has sung:
rupa-raghunatha-pade ha-ibe akuti
kabe hama bujhaba se yugala-piriti
"When I am eager to understand the literature given by the
Gosvamis, then I shall be able to understand the transcendental loving affairs
of Radha and Krsna." Sri Caitanya Mahaprabhu appeared in order to bestow
upon human society the benediction of the science of Krsna. The most exalted of
all the activities of Lord Krsna are His pastimes of conjugal love with the
gopis. Sri Caitanya Mahaprabhu appeared in the mood of Srimati Radharani, the
best of the gopis. Therefore, to understand the mission of Lord Sri Caitanya
Mahaprabhu and follow in His footsteps, one must very seriously follow in the
footsteps of the six Gosvamis--Sri Rupa, Sanatana, Bhatta Raghunatha, Sri Jiva,
Gopala Bhatta and Dasa Raghunatha.
Sri Rupa Gosvami was the leader of all the Gosvamis, and to guide our
activities he gave us this Upadesamrta (The Nectar of Instruction) to follow.
As Sri Caitanya Mahaprabhu left behind Him the eight verses known as
Siksastaka, Rupa Gosvami gave us Upadesamrta so that we may become pure
Vaisnavas.
In all spiritual affairs, one's first duty is to control his mind and
senses. Unless one controls his mind and senses, one cannot make any
advancement in spiritual life. Everyone within this material world is engrossed
in the modes of passion and ignorance. One must promote himself to the platform
of goodness, sattva-guna, by following the instructions of Rupa Gosvami, and
then everything concerning how to make further progress will be revealed.
Advancement in Krsna consciousness depends on the attitude of the
follower. A follower of the Krsna consciousness movement should become a
perfect gosvami. Vaisnavas are generally known as gosvamis. In Vrndavana, this
is the title by which the director of each temple is known. One who wants to
become a perfect devotee of Krsna must become a gosvami. Go means "the
senses," and svami means "the master." Unless one controls his
senses and mind, one cannot become a gosvami. To achieve the highest success in
life by becoming a gosvami and then a pure devotee of the Lord, one must follow
the instructions known as Upadesamrta, which have been given by Srila Rupa
Gosvami. Srila Rupa Gosvami has given many other books, such as
Bhakti-rasamrta-sindhu, Vidagdha-madhava and Lalita-madhava, but Upadesamrta
constitutes the first instructions for neophyte devotees. One should follow
these instructions very strictly. Then it will be easier to make one's life
successful. Hare Krsna.
A. C. Bhaktivedanta Swami
Visvarupa-mahotsava
Krsna-Balarama Mandira
Ramana-reti
Vrndavana, India
TEXT ONE
TEXT
vaco vegam manasah krodha-vegam
jihva-vegam udaropastha-vegam
etan vegan yo visaheta dhirah
sarvam apimam prthivim sa sisyat
SYNONYMS
vacah--of speech; vegam--urge; manasah--of the mind; krodha--of anger;
vegam--urge; jihva--of the tongue; vegam--urge; udara-upastha--of the belly and
genitals; vegam--urge; etan--these; vegan--urges; yah--whoever; visaheta--can
tolerate; dhirah--sober; sarvam--all; api--certainly; imam--this;
prthivim--world; sah--that personality; sisyat--can make disciples.
TRANSLATION
A sober person who can tolerate the urge to speak, the mind's demands,
the actions of anger and the urges of the tongue, belly and genitals is
qualified to make disciples all over the world.
PURPORT
In Srimad-Bhagavatam (6.1.9-10) Pariksit Maharaja placed a number of
intelligent questions before Sukadeva Gosvami. One of these questions was:
"Why do people undergo atonement if they cannot control their
senses?" For instance, a thief may know perfectly well that he may be
arrested for his stealing, and he may actually even see a thief arrested by the
police, yet he continues to steal. Experience is gathered by hearing and
seeing. One who is less intelligent gathers experience by seeing, and one who
is more intelligent gathers experience by hearing. When an intelligent person
hears from the lawbooks and sastras, or scriptures, that stealing is not good
and hears that a thief is punished when arrested, he refrains from theft. A
less intelligent person may first have to be arrested and punished for stealing
to learn to stop stealing. However, a rascal, a foolish man, may have the
experience of both hearing and seeing and may even be punished, but still he
continues to steal. Even if such a person atones and is punished by the
government, he will again commit theft as soon as he comes out of jail. If
punishment in jail is considered atonement, what is the benefit of such
atonement? Thus Pariksit Maharaja inquired:
drsta-srutabhyam yat papam
janann apy atmano 'hitam
karoti bhuyo vivasah
prayascittam atho katham
kvacin nivartate 'bhadrat
kvacic carati tat punah
prayascittam atho 'partham
manye kunjara-saucavat
He compared atonement to an elephant's bathing. The elephant may take a
very nice bath in the river, but as soon as it comes onto the bank, it throws
dirt all over its body. What, then, is the value of its bathing? Similarly,
many spiritual practitioners chant the Hare Krsna maha-mantra and at the same
time commit many forbidden things, thinking that their chanting will counteract
their offenses. Of the ten types of offenses one can commit while chanting the
holy name of the Lord, this offense is called namno balad yasya hi
papa-buddhih, committing sinful activities on the strength of chanting the Hare
Krsna maha-mantra. Similarly, certain Christians go to church to confess their
sins, thinking that confessing their sins before a priest and performing some
penance will relieve them from the results of their weekly sins. As soon as
Saturday is over and Sunday comes, they again begin their sinful activities,
expecting to be forgiven the next Saturday. This kind of prayascitta, or
atonement, is condemned by Pariksit Maharaja, the most intelligent king of his
time. Sukadeva Gosvami, equally intelligent, as befitting the spiritual master
of Maharaja Pariksit, answered the King and confirmed that his statement
concerning atonement was correct. A sinful activity cannot be counteracted by a
pious activity. Thus real prayascitta, atonement, is the awakening of our
dormant Krsna consciousness.
Real atonement involves coming to real knowledge, and for this there is
a standard process. When one follows a regulated hygienic process, he does not
fall sick. A human being is meant to be trained according to certain principles
to revive his original knowledge. Such a methodical life is described as tapasya.
One can be gradually elevated to the standard of real knowledge, or Krsna
consciousness, by practicing austerity and celibacy (brahmacarya), by
controlling the mind, by controlling the senses, by giving up one's possessions
in charity, by being avowedly truthful, by keeping clean and by practicing
yoga-asanas. However, if one is fortunate enough to get the association of a
pure devotee, he can easily surpass all the practices for controlling the mind
by the mystic yoga process simply by following the regulative principles of
Krsna consciousness--refraining from illicit sex, meat-eating, intoxication and
gambling--and by engaging in the service of the Supreme Lord under the
direction of the bona fide spiritual master. This easy process is being
recommended by Srila Rupa Gosvami.
First one must control his speaking power. Every one of us has the power
of speech; as soon as we get an opportunity we begin to speak. If we do not
speak about Krsna consciousness, we speak about all sorts of nonsense. A toad
in a field speaks by croaking, and similarly everyone who has a tongue wants to
speak, even if all he has to say is nonsense. The croaking of the toad,
however, simply invites the snake: "Please come here and eat me."
Nevertheless, although it is inviting death, the toad goes on croaking. The
talking of materialistic men and impersonalist Mayavadi philosophers may be
compared to the croaking of frogs. They are always speaking nonsense and thus
inviting death to catch them. Controlling speech, however, does not mean
self-imposed silence (the external process of mauna), as Mayavadi philosophers
think. Silence may appear helpful for some time, but ultimately it proves a
failure. The meaning of controlled speech conveyed by Srila Rupa Gosvami
advocates the positive process of krsna-katha, engaging the speaking process in
glorifying the Supreme Lord Sri Krsna. The tongue can thus glorify the name,
form, qualities and pastimes of the Lord. The preacher of krsna-katha is always
beyond the clutches of death. This is the significance of controlling the urge
to speak.
The restlessness or fickleness of the mind (mano-vega) is controlled
when one can fix his mind on the lotus feet of Krsna. The Caitanya-caritamrta
(Madhya 22.31) says:
krsna----surya-sama; maya haya andhakara
yahan krsna, tahan nahi mayara adhikara
Krsna is just like the sun, and maya is just like darkness. If the sun
is present, there is no question of darkness. Similarly, if Krsna is present in
the mind, there is no possibility of the mind's being agitated by maya's
influence. The yogic process of negating all material thoughts will not help.
To try to create a vacuum in the mind is artificial. The vacuum will not
remain. However, if one always thinks of Krsna and how to serve Krsna best,
one's mind will naturally be controlled.
Similarly, anger can be controlled. We cannot stop anger altogether, but
if we simply become angry with those who blaspheme the Lord or the devotees of
the Lord, we control our anger in Krsna consciousness. Lord Caitanya Mahaprabhu
became angry with the miscreant brothers Jagai and Madhai, who blasphemed and
struck Nityananda Prabhu. In His Siksastaka Lord Caitanya wrote, trnad api
sunicena taror api sahisnuna: "One should be humbler than the grass and
more tolerant than the tree." One may then ask why the Lord exhibited His
anger. The point is that one should be ready to tolerate all insults to one's
own self, but when Krsna or His pure devotee is blasphemed, a genuine devotee
becomes angry and acts like fire against the offenders. Krodha, anger, cannot
be stopped, but it can be applied rightly. It was in anger that Hanuman set
fire to Lanka, but he is worshiped as the greatest devotee of Lord Ramacandra.
This means that he utilized his anger in the right way. Arjuna serves as
another example. He was not willing to fight, but Krsna incited his anger:
"You must fight!" To fight without anger is not possible. Anger is
controlled, however, when utilized in the service of the Lord.
As for the urges of the tongue, we all experience that the tongue wants
to eat palatable dishes. Generally we should not allow the tongue to eat
according to its choice, but should control the tongue by supplying prasada.
The devotee's attitude is that he will eat only when Krsna gives him prasada.
That is the way to control the urge of the tongue. One should take prasada at
scheduled times and should not eat in restaurants or sweetmeat shops simply to
satisfy the whims of the tongue or belly. If we stick to the principle of
taking only prasada, the urges of the belly and tongue can be controlled.
In a similar manner, the urges of the genitals, the sex impulse, can be
controlled when not used unnecessarily. The genitals should be used to beget a
Krsna conscious child, otherwise they should not be used. The Krsna
consciousness movement encourages marriage not for the satisfaction of the
genitals but for the begetting of Krsna conscious children. As soon as the
children are a little grown up, they are sent to our Gurukula school in Dallas,
Texas, where they are trained to become fully Krsna conscious devotees. Many
such Krsna conscious children are required, and one who is capable of bringing
forth Krsna conscious offspring is allowed to utilize his genitals.
When one is fully practiced in the methods of Krsna conscious control,
he can become qualified to be a bona fide spiritual master.
In his Anuvrtti explanation of Upadesamrta, Srila Bhaktisiddhanta
Sarasvati Thakura writes that our material identification creates three kinds
of urges--the urge to speak, the urge or demands of the mind and the demands of
the body. When a living entity falls victim to these three types of urges, his
life becomes inauspicious. One who practices resisting these demands or urges
is called tapasvi, or one who practices austerities. By such tapasya one can
overcome victimization by the material energy, the external potency of the
Supreme Personality of Godhead.
When we refer to the urge to speak, we refer to useless talking, such as
that of the impersonal Mayavadi philosophers, or of persons engaged in fruitive
activities (technically called karma-kanda), or of materialistic people who
simply want to enjoy life without restriction. All such talks or literatures
are practical exhibitions of the urge to speak. Many people are talking
nonsensically and writing volumes of useless books, and all this is the result
of the urge to speak. To counteract this tendency, we have to divert our
talking to the subject of Krsna. This is explained in Srimad-Bhagavatam
(1.5.10-11):
na yad vacas citra-padam harer yaso
jagat-pavitram pragrnita karhicit
tad vayasam tirtham usanti manasa
na yatra hamsa niramanty usik-ksayah
"Those words which do not describe the glories of the Lord, who
alone can sanctify the atmosphere of the whole universe, are considered by
saintly persons to be like unto a place of pilgrimage for crows. Since the
all-perfect persons are inhabitants of the transcendental abode, they do not
derive any pleasure there."
tad-vag-visargo janatagha-viplavo
yasmin prati-slokam abaddhavaty api
namany anantasya yaso 'nkitani yat
srnvanti gayanti grnanti sadhavah
"On the other hand, that literature which is full of descriptions
of the transcendental glories of the name, fame, forms, pastimes, etc., of the
unlimited Supreme Lord is a different creation, full of transcendental words
directed toward bringing about a revolution in the impious lives of this
world's misdirected civilization. Such transcendental literatures, even though
imperfectly composed, are heard, sung and accepted by purified men who are
thoroughly honest."
The conclusion is that only when we talk about devotional service to the
Supreme Personality of Godhead can we refrain from useless nonsensical talk. We
should always endeavor to use our speaking power solely for the purpose of
realizing Krsna consciousness.
As for the agitations of the bickering mind, they are divided into two
divisions. The first is called avirodha-priti, or unrestricted attachment, and
the other is called virodha-yukta-krodha, anger arising from frustration.
Adherence to the philosophy of the Mayavadis, belief in the fruitive results of
the karma-vadis, and belief in plans based on materialistic desires are called
avirodha-priti. Jnanis, karmis and materialistic planmakers generally attract
the attention of conditioned souls, but when the materialists cannot fulfill their
plans and when their devices are frustrated, they become angry. Frustration of
material desires produces anger.
Similarly, the demands of the body can be divided into three
categories--the demands of the tongue, the belly and the genitals. One may observe
that these three senses are physically situated in a straight line, as far as
the body is concerned, and that the bodily demands begin with the tongue. If
one can restrain the demands of the tongue by limiting its activities to the
eating of prasada, the urges of the belly and the genitals can automatically be
controlled. In this connection Srila Bhaktivinoda Thakura says:
sarira avidya jala,
jadendriya tahe kala,
jive phele visaya-sagare
ta'ra madhye jihva ati, lobhamaya sudurmati,
ta'ke jeta kathina samsare
krsna bada dayamaya, karibare jihva jaya,
sva-prasada-anna dila bhai
sei annamrta khao,
radha-krsna-guna gao,
preme daka
caitanya-nitai
"O Lord! This material body is a lump of ignorance, and the senses
are a network of paths leading to death. Somehow or other we have fallen into
the ocean of material sense enjoyment, and of all the senses the tongue is the
most voracious and uncontrollable. It is very difficult to conquer the tongue
in this world, but You, dear Krsna, are very kind to us. You have sent this
nice prasada to help us conquer the tongue; therefore let us take this prasada
to our full satisfaction and glorify Your Lordships Sri Sri Radha and Krsna and
in love call for the help of Lord Caitanya and Prabhu Nityananda." There
are six kinds of rasas (tastes), and if one is agitated by any one of them, he
becomes controlled by the urges of the tongue. Some persons are attracted to
the eating of meat, fish, crabs, eggs and other things produced by semina and
blood and eaten in the form of dead bodies. Others are attracted by eating
vegetables, creepers, spinach or milk products, but all for the satisfaction of
the tongue's demands. Such eating for sense gratification--including the use of
extra quantities of spices like chili and tamarind--is to be given up by Krsna
conscious persons. The use of pan, haritaki, betel nuts, various spices used in
pan-making, tobacco, LSD, marijuana, opium, liquor, coffee and tea is indulged
in to fulfill illicit demands. If we can practice accepting only remnants of
food offered to Krsna, it is possible to get free from maya's victimization.
Vegetables, grains, fruits, milk products and water are proper foods to offer
to the Lord, as Lord Krsna Himself prescribes. However, if one accepts prasada
only because of its palatable taste and thus eats too much, he also falls prey
to trying to satisfy the demands of the tongue. Sri Caitanya Mahaprabhu taught
us to avoid very palatable dishes even while eating prasada. If we offer
palatable dishes to the Deity with the intention of eating such nice food, we
are involved in trying to satisfy the demands of the tongue. If we accept the
invitation of a rich man with the idea of receiving palatable food, we are also
trying to satisfy the demands of the tongue. In Caitanya-caritamrta (Antya
6.227) it is stated:
jihvara lalase yei iti-uti dhaya
sisnodara-parayana krsna nahi paya
"That person who runs here and there seeking to gratify his palate
and who is always attached to the desires of his stomach and genitals is unable
to attain Krsna."
As stated before, the tongue, belly and genitals are all situated in a
straight line, and they fall in the same category. Lord Caitanya has said,
bhala na khaibe ara bhala na paribe: "Do not dress luxuriously and do not
eat delicious foodstuffs." (Cc. Antya 6.236)
Those who suffer from diseases of the stomach must be unable to control
the urges of the belly, at least according to this analysis. When we desire to
eat more than necessary we automatically create many inconveniences in life.
However, if we observe fasting days like Ekadasi and Janmastami, we can
restrain the demands of the belly.
As far as the urges of the genitals are concerned, there are two--proper
and improper, or legal and illicit sex. When a man is properly mature, he can
marry according to the rules and regulations of the sastras and use his
genitals for begetting nice children. That is legal and religious. Otherwise,
he may adopt many artificial means to satisfy the demands of the genitals, and
he may not use any restraint. When one indulges in illicit sex life, as defined
by the sastras, either by thinking, planning, talking about or actually having
sexual intercourse, or by satisfying the genitals by artificial means, he is
caught in the clutches of maya. These instructions apply not only to
householders but also to tyagis, or those who are in the renounced order of
life. In his book prema-vivarta, Chapter Seven, Sri Jagadananda Pandita says:
vairagi bhai gramya-katha na sunibe kane
gramya-varta na kahibe yabe milibe ane
svapane o na kara bhai stri-sambhasana
grhe stri chadiya bhai asiyacha vana
yadi caha pranaya rakhite gaurangera sane
chota haridasera katha thake yena mane
bhala na khaibe ara bhala na paribe
hrdayete radha-krsna sarvada sevibe
"My dear brother, you are in the renounced order of life and should
not listen to talk about ordinary worldly things, nor should you talk about
worldly things when you meet with others. Do not think of women even in dreams.
You have accepted the renounced order of life with a vow that forbids you to
associate with women. If you wish to associate with Caitanya Mahaprabhu, you
must always remember the incident of Chota Haridasa and how he was rejected by
the Lord. Do not eat luxurious dishes or dress in fine garments, but always
remain humble and serve Their Lordships Sri Sri Radha-Krsna in your heart of
hearts."
The conclusion is that one who can control these six items--speech,
mind, anger, tongue, belly and genitals--is to be called a svami or gosvami.
Svami means master, and gosvami means master of the go, or senses. When one
accepts the renounced order of life, he automatically assumes the title of
svami. This does not mean that he is the master of his family, community or
society; he must be master of his senses. Unless one is master of his senses,
he should not be called gosvami, but go-dasa, servant of the senses. Following
in the footsteps of the six Gosvamis of Vrndavana, all svamis and gosvamis
should fully engage in the transcendental loving service of the Lord. As
opposed to this, the go-dasas engage in the service of the senses or in the
service of the material world. They have no other engagement. Prahlada Maharaja
has further described the go-dasa as adanta-go, which refers to one whose
senses are not controlled. An adanta-go cannot become a servant of Krsna. In
Srimad-Bhagavatam (7.5.30), Prahlada Maharaja has said:
matir na krsne paratah svato va
mitho 'bhipadyeta grha-vratanam
adanta-gobhir visatam tamisram
punah punas carvita-carvananam
"For those who have decided to continue their existence in this
material world for the gratification of their senses, there is no chance of
becoming Krsna conscious, not by personal endeavor, by instruction from others
or by joint conferences. They are dragged by the unbridled senses into the
darkest region of ignorance, and thus they madly engage in what is called
'chewing the chewed.' "
TEXT TWO
TEXT
atyaharah prayasas ca
prajalpo niyamagrahah
jana-sangas ca laulyam ca
sadbhir bhaktir vinasyati
SYNONYMS
ati-aharah--overeating or too much collecting;
prayasah--overendeavouring; ca--and; prajalpah--idle talk; niyama--rules and
regulations; agrahah--too much attachment to (or agrahah--too much neglect of);
jana-sangah--association with worldly-minded persons; ca--and; laulyam--ardent
longing or greed; ca--and; sadbhih--by these six; bhaktih--devotional service;
vinasyati--is destroyed.
TRANSLATION
One's devotional service is spoiled when he becomes too entangled in the
following six activities: (1) eating more than necessary or collecting more
funds than required; (2) overendeavoring for mundane things that are very
difficult to obtain; (3) talking unnecessarily about mundane subject matters;
(4) Practicing the scriptural rules and regulations only for the sake of
following them and not for the sake of spiritual advancement, or rejecting the
rules and regulations of the scriptures and working independently or
whimsically; (5) associating with worldly-minded persons who are not interested
in Krsna consciousness; and (6) being greedy for mundane achievements.
PURPORT
Human life is meant for plain living and high thinking. Since all
conditioned living beings are under the control of the Lord's third energy,
this material world is designed so that one is obliged to work. The Supreme
Personality of Godhead has three primary energies, or potencies. The first is
called antaranga-sakti, or the internal potency. The second is called
tatastha-sakti, or the marginal potency. The third is called bahiranga-sakti,
or the external potency. The living entities constitute the marginal potency,
and they are situated between the internal and external Potencies. Being
subordinate as eternal servants of the Supreme Personality of Godhead, the
jivatmas, or atomic living entities, must remain under the control of either
the internal or external potency. When they are under the control of the internal
potency, they display their natural, constitutional activity--namely, constant
engagement in the devotional service of the Lord. This is stated in
Bhagavad-gita (9.13):
mahatmanas tu mam partha
daivim prakrtim asritah
bhajanty ananya-manaso
jnatva bhutadim avyayam
"O son of Prtha, those who are not deluded, the great souls, are
under the protection of the divine nature. They are fully engaged in devotional
service because they know Me as the Supreme Personality of Godhead, original
and inexhaustible."
The word mahatma refers to those who are broadminded, not
cripple-minded. Cripple-minded persons, always engaged in satisfying their
senses, sometimes expand their activities in order to do good for others
through some "ism" like nationalism, humanitarianism or altruism.
They may reject personal sense gratification for the sense gratification of
others, like the members of their family, community or society--either national
or international. Actually all this is extended sense gratification, from
personal to communal to social. This may all be very good from the material
point of view, but such activities have no spiritual value. The basis of such
activity is sense gratification, either personal or extended. Only when a
person gratifies the senses of the Supreme Lord can he be called a mahatma, or
broadminded person.
In the above-quoted verse from Bhagavad-gita, the words daivim prakrtim
refer to the control of the internal potency, or pleasure potency, of the
Supreme Personality of Godhead. This pleasure potency is manifested as Srimati
Radharani, or Her expansion Laksmi, the goddess of fortune. When the individual
jiva souls are under the control of the internal energy, their only engagement
is the satisfaction of Krsna, or Visnu. This is the position of a mahatma. If
one is not a mahatma, he is a duratma, or a cripple-minded person. Such
mentally crippled duratmas are put under the control of the Lord's external
potency, mahamaya.
Indeed, all living entities within this material world are under the
control of mahamaya, whose business is to subject them to the influence of
threefold miseries: adhidaivika-klesa (sufferings caused by the demigods, such
as droughts, earthquakes and storms), adhibhautika-klesa (sufferings caused by
other living entities like insects or enemies), and adhyatmika-klesa
(sufferings caused by one's own body and mind, such as mental and physical
infirmities). Daiva-bhutatma-hetavah: the conditioned souls, subjected to these
three miseries by the control of the external energy, suffer various
difficulties.
The main problem confronting the conditioned souls is the repetition of
birth, old age, disease and death. In the material world one has to work for
the maintenance of the body and soul, but how can one perform such work in a
way that is favorable for the execution of Krsna consciousness?
Everyone requires possessions such as food grains, clothing, money and
other things necessary for the maintenance of the body, but one should not
collect more than necessary for his actual basic needs. If this natural
principle is followed, there will be no difficulty in maintaining the body.
According to nature's arrangement, living entities lower on the
evolutionary scale do not eat or collect more than necessary. Consequently in
the animal kingdom there is generally no economic problem or scarcity of
necessities. If a bag of rice is placed in a public place, birds will come to
eat a few grains and go away. A human being, however, will take away the whole
bag. He will eat all his stomach can hold and then try to keep the rest in
storage. According to scriptures, this collecting of more than necessary
(atyahara) is prohibited. Now the entire world is suffering because of it.
Collecting and eating more than necessary also causes prayasa, or
unnecessary endeavor. By God's arrangement, anyone in any part of the world can
live very peacefully if he has some land and a milk cow. There is no need for
man to move from one place to another to earn a livelihood, for one can produce
food grains locally and get milk from cows. That can solve all economic
problems. Fortunately, man has been given higher intelligence for the
cultivation of Krsna consciousness, or the understanding of God, one's
relationship with Him, and the ultimate goal of life, love of God.
Unfortunately, so-called civilized man, not caring for God realization,
utilizes his intelligence to get more than necessary and simply eat to satisfy
the tongue. By God's arrangement there is sufficient scope for the production
of milk and grains for human beings all over the world, but instead of using
his higher intelligence to cultivate God consciousness, so-called intelligent
men misuse their intelligence to produce many unnecessary and unwanted things.
Thus factories, slaughterhouses, brothels and liquor shops are opened. If
people are advised not to collect too many goods, eat too much or work
unnecessarily to possess artificial amenities, they think they are being
advised to return to a primitive way of life. Generally people do not like to
accept plain living and high thinking. That is their unfortunate position.
Human life is meant for God realization, and the human being is given
higher intelligence for this purpose. Those who believe that this higher
intelligence is meant to attain a higher state should follow the instructions
of the Vedic literatures. By taking such instructions from higher authorities,
one can actually become situated in perfect knowledge and give real meaning to
life.
In Srimad-Bhagavatam (1.2.9) Sri Suta Gosvami describes the proper human
dharma in this way:
dharmasya hy apavargyasya
nartho 'rthayopakalpate
narthasya dharmaikantasya
kamo labhaya hi smrtah
"All occupational engagements [dharma] are certainly meant for
ultimate liberation. They should never be performed for material gain.
Furthermore, one who is engaged in the ultimate occupational service [dharma]
should never use material gain to cultivate sense gratification."
The first step in human civilization consists of occupational
engagements performed according to the scriptural injunctions. The higher
intelligence of a human being should be trained to understand basic dharma. In
human society there are various religious conceptions characterized as Hindu,
Christian, Hebrew, Mohammedan, Buddhist and so on, for without religion, human
society is no better than animal society.
As stated above (dharmasya hy apavargyasya nartho 'rthayopakalpate),
religion is meant for attaining emancipation, not for getting bread. Sometimes
human society manufactures a system of so-called religion aimed at material
advancement, but that is far from the purpose of true dharma. Religion entails
understanding the laws of God because the proper execution of these laws
ultimately leads one out of material entanglement. That is the true purpose of
religion. Unfortunately people accept religion for material prosperity because
of atyahara, or an excessive desire for such prosperity. True religion,
however, instructs people to be satisfied with the bare necessities of life
while cultivating Krsna consciousness. Even though we require economic
development, true religion allows it only for supplying the bare necessities of
material existence. Jivasya tattva jijnasa: the real purpose of life is to
inquire about the Absolute Truth. If our endeavor (prayasa) is not to inquire
about the Absolute Truth, we will simply increase our endeavor to satisfy our
artificial needs. A spiritual aspirant should avoid mundane endeavor.
Another impediment is prajalpa, unnecessary talking. When we mix with a
few friends, we immediately begin unnecessary talking, sounding just like
croaking toads. If we must talk, we should talk about the Krsna consciousness
movement. Those outside of the Krsna consciousness movement are interested in
reading heaps of newspapers, magazines and novels, solving crossword puzzles and
doing many other nonsensical things. In this fashion people simply waste their
valuable time and energy. In the Western countries old men, retired from active
life, play cards, fish, watch television and debate about useless
socio-political schemes. All these and other frivolous activities are included
in the prajalpa category. Intelligent persons interested in Krsna consciousness
should never take part in such activities.
Jana-sanga refers to associating with persons not interested in Krsna
consciousness. One should strictly avoid such association. Srila Narottama dasa
Thakura has therefore advised us to live only in the association of Krsna
conscious devotees (bhakta-sane vasa). One should always engage in the service
of the Lord in the association of the Lord's devotees. Association with those
engaged in a similar line of business is very conducive to advancement in that
business. Consequently materialistic persons form various associations and
clubs to enhance their endeavors. For example, in the business world we find
such institutions as the stock exchange and chamber of commerce. Similarly, we
have established the International Society for Krishna Consciousness to give
people an opportunity to associate with those who have not forgotten Krsna.
This spiritual association offered by our ISKCON movement is increasing day by
day. Many people from different parts of the world are joining this Society to
awaken their dormant Krsna consciousness.
Srila Bhaktisiddhanta Sarasvati Thakura writes in his Anuvrtti
commentary that too much endeavor to acquire knowledge on the part of mental
speculators or dry philosophers falls within the category of atyahara
(collecting more than needed). According to Srimad-Bhagavatam, the endeavor of
philosophical speculators to write volumes of books on dry philosophy devoid of
Krsna consciousness is entirely futile. The work of karmis who write volumes of
books on economic development also falls within the category of atyahara.
Similarly, those who have no desire for Krsna consciousness and who are simply
interested in possessing more and more material things--either in the shape of
scientific knowledge or monetary gain--are all included under the control of
atyahara.
Karmis labor to accumulate more and more money for future generations
only because they do not know their future position. Interested only in getting
more and more money for their sons and grandsons, such foolish persons do not
even know what their position is going to be in the next life. There are many
incidents that illustrate this point. Once a great karmi accumulated a vast
fortune for his sons and grandsons, but later, according to his karma, he took
his birth in a cobbler's house located near the building which in his previous
life he had constructed for his children. It so happened that when this very
cobbler came to his former house, his former sons and grandsons beat him with
shoes. Unless the karmis and jnanis become interested in Krsna consciousness,
they will simply continue to waste their life in fruitless activities.
Accepting some of the scriptural rules and regulations for immediate
benefit, as utilitarians advocate, is called niyama-agraha, and neglecting the
rules and regulations of the sastras, which are meant for spiritual
development, is called niyama-agraha. The word agraha means "eagerness to
accept," and agraha means "failure to accept." By the addition
of either of these two words to the word niyama ("rules and
regulations"), the word niyamagraha is formed. Thus niyamagraha has a
twofold meaning that is understood according to the particular combination of
words. Those interested in Krsna consciousness should not be eager to accept
rules and regulations for economic advancement, yet they should very faithfully
accept scriptural rules and regulations for the advancement of Krsna
consciousness. They should strictly follow the regulative principles by
avoiding illicit sex, meat-eating, gambling and intoxication.
One should also avoid association with Mayavadis, who simply blaspheme
Vaisnavas (devotees). Bhukti-kamis, who are interested in material happiness,
mukti-kamis, who desire liberation by merging in the existence of the formless
Absolute (Brahman), and siddhi-kamis, who desire the perfection of mystic yoga
practice, are classified as atyaharis. To associate with such persons is not at
all desirable.
Desires to expand the mind by perfecting mystic yoga, merging in the
existence of Brahman, or attaining whimsical material prosperity are all
included within the category of greed (laulya). All attempts to acquire such
material benefits or so-called spiritual advancement are impediments on the
path of Krsna consciousness.
Modern warfare waged between capitalists and communists is due to their
avoiding the advice of Srila Rupa Gosvami regarding atyahara. Modern
capitalists accumulate more wealth than necessary, and the communists, envious
of their prosperity, want to nationalize all wealth and property. Unfortunately
the communists do not know how to solve the problem of wealth and its
distribution. Consequently when the wealth of the capitalists falls into the
hands of the communists, no solution results. Opposed to these two
philosophies, the Krsna conscious ideology states that all wealth belongs to
Krsna. Thus unless all wealth comes under the administration of Krsna, there
can be no solution to the economic problem of mankind. Nothing can be solved by
placing wealth in the hands of the communists or the capitalists. If a
hundred-dollar bill is lying on the street, someone may pick it up and put it
in his pocket. Such a man is not honest. Another man may see the money and
decide to let it remain there, thinking that he should not touch another's
property. Although this second man does not steal the money for his own
purposes, he is unaware of its proper use. The third man who sees the
hundred-dollar bill may pick it up, find the man who lost it and deliver it to
him. This man does not steal the money to spend for himself, nor does he
neglect it and let it lie in the street. By taking it and delivering it to the
man who has lost it, this man is both honest and wise.
Simply transferring wealth from capitalists to communists cannot solve
the problem of modern politics, for it has been demonstrated that when a
communist gets money, he uses it for his own sense gratification. The wealth of
the world actually belongs to Krsna, and every living entity, man and animal,
has the birthright to use God's property for his maintenance. When one takes
more than his maintenance requires--be he a capitalist or a communist--he is a
thief, and as such he is liable to be punished by the laws of nature.
The wealth of the world should be used for the welfare of all living
entities, for that is the plan of Mother Nature. Everyone has the right to live
by utilizing the wealth of the Lord. When people learn the art of
scientifically utilizing the Lord's property, they will no longer encroach upon
one another's rights. Then an ideal society can be formed. The basic principle
for such a spiritual society is stated in the first mantra of Sri Isopanisad:
isavasyam idam sarvam
yat kinca jagatyam jagat
tena tyaktena bhunjitha
ma grdhah kasya svid dhanam
"Everything animate or inanimate that is within the universe is
controlled and owned by the Lord. One should therefore accept only those things
necessary for himself, which are set aside as his quota, and should not accept
other things, knowing well to whom they belong."
Krsna conscious devotees know very well that
this material world is designed by the complete arrangement of the Lord to
fulfill all the necessities of life for all living beings, without their having
to encroach upon the life or rights of one another. This complete arrangement
affords the proper quota of wealth for everyone according to his real needs,
and thus everyone may live peacefully according to the principle of plain
living and high thinking. Unfortunately, materialists who have neither faith in
the plan of God nor any aspiration for higher spiritual development misuse
their God-given intelligence only to augment their material possessions. They
devise many systems--such as capitalism and materialistic communism--to advance
their material position. They are not interested in the laws of God or in a
higher goal. Always anxious to fulfill their unlimited desires for sense
gratification, they are conspicuous by their ability to exploit their fellow
living beings.
When human society gives up these elementary faults enumerated by Srila
Rupa Gosvami (atyahara, etc.), all enmity will cease between men and animals,
capitalists and communists, and so forth. In addition, all problems of economic
or political maladjustment and instability will be solved. This pure
consciousness is awakened by the proper spiritual education and practice
offered scientifically by the Krsna consciousness movement.
This Krsna consciousness movement offers a spiritual community that can
bring about a peaceful condition in the world. Every intelligent man should
purify his consciousness and rid himself of the above-mentioned six hindrances
to devotional service by taking wholehearted shelter of this Krsna
consciousness movement.
TEXT THREE
TEXT
utsahan niscayad dhairyat
tat-tat-karma-pravartanat
sanga-tyagat sato vrtteh
sadbhir bhaktih prasidhyati
SYNONYMS
utsahat--by enthusiasm; niscayat--by confidence; dhairyat--by patience;
tat-tat-karma--various activities favorable for devotional service;
pravartanat--by performing; sanga-tyagat--by giving up the association of
nondevotees; satah--of the great previous acaryas; vrtteh--by following in the
footsteps; sadbhih--by these six; bhaktih--devotional service;
prasidhyati--advances or becomes successful.
TRANSLATION
There are six principles favorable to the execution of pure devotional
service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being
patient, (4) acting according to regulative principles [such as sravanam
kirtanam visnoh smaranam--hearing, chanting and remembering Krsna], (5)
abandoning the association of nondevotees, and (6) following in the footsteps
of the previous acaryas. These six principles undoubtedly assure the complete
success of pure devotional service.
PURPORT
Devotional service is not a matter of sentimental speculation or
imaginative ecstasy. Its substance is practical activity. Srila Rupa Gosvami,
in his Bhakti-rasamrta-sindhu (1.1.11), has defined devotional service as
follows:
anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama
"Uttama bhakti, or unalloyed devotion unto the Supreme Personality
of Godhead, Sri Krsna, involves the rendering of devotional service in a way
that is favorable to the Lord. This devotional service should be free from any
extraneous motive and devoid of fruitive karma, impersonal jnana and all other
selfish desires."
Bhakti is a sort of cultivation. As soon as we say
"cultivation," we must refer to activity. Cultivation of spirituality
does not mean sitting down idly for meditation, as some pseudo-yogis teach.
Such idle meditation may be good for those who have no information of
devotional service, and for this reason it is sometimes recommended as a way to
check distracting materialistic activities. Meditation means stopping all
nonsensical activities, at least for the time being. Devotional service,
however, not only puts an end to all nonsensical mundane activities, but also
engages one in meaningful devotional activities. Sri Prahlada Maharaja
recommends:
sravanam kirtanam visnoh
smaranam pada-sevanam
arcanam vandanam dasyam
sakhyam atma-nivedanam
The nine processes of devotional service are as follows:
1. hearing the name and
glories of the Supreme Personality of Godhead
2. chanting His glories
3. remembering the Lord
4. serving the Lord's feet
5. worshiping the Deity
6. offering obeisances unto the Lord
7. acting as the Lord's
servant
8. making friends with the
Lord
9. surrendering oneself fully
to the Lord
Sravanam, or hearing, is the first step in acquiring transcendental
knowledge. One should not give aural reception to unauthorized persons, but
should approach the proper person, as recommended in Bhagavad-gita (4.34):
tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah
"Just try to learn the truth by approaching a spiritual master.
Inquire from him submissively and render service unto him. The self-realized
soul can impart knowledge unto you because he has seen the truth."
It is further recommended in the Mundaka Upanisad, tad-vijnanartham sa
gurum evabhigacchet: "To understand that transcendental science, one must
approach a bona fide spiritual master." Thus this method of submissively
receiving transcendental confidential knowledge is not merely based on mental
speculation. In this regard, Sri Caitanya Mahaprabhu told Rupa Gosvami:
brahmanda bhramite kona bhagyavan jiva
guru-krsna-prasade paya bhakti-lata-bija
"In the course of traversing the
universal creation of Brahma, some fortunate soul may receive the seed of
bhakti-lata, the creeper of devotional service. This is all by the grace of
guru and Krsna." (Caitanya-caritamrta, Madhya 19.151) The material world
is a place of confinement for the living entities who are by nature anandamaya,
pleasure-seeking. They actually want to be free from the confinement of this
world of conditional happiness, but not knowing the process of liberation, they
are bound to transmigrate from one species of life to another and from one
planet to another. In this way the living entities are wandering throughout the
material universe. When by good fortune one comes in contact with a pure
devotee and hears from him patiently, one begins to follow the path of
devotional service. Such an opportunity is offered to a person who is sincere.
The International Society for Krishna Consciousness is giving such a chance to
humanity at large. If by fortune one takes advantage of this opportunity to
engage in devotional service, the path of liberation immediately opens.
One should accept this opportunity to return home, back to Godhead, very
enthusiastically. Without enthusiasm, one cannot be successful. Even in the
material world one has to be very enthusiastic in his particular field of
activity in order to become successful. A student, businessman, artist or
anyone else who wants success in his line must be enthusiastic. Similarly, one
has to be very enthusiastic in devotional service. Enthusiasm means action, but
action for whom? The answer is that one should always act for
Krsna--krsnarthakhila-cesta (Bhakti-rasamrta-sindhu).
In all phases of life one has to perform devotional activities under the
direction of the spiritual master in order to attain perfection in bhakti-yoga.
It is not that one has to confine or narrow one's activities. Krsna is
all-pervading. Therefore nothing is independent of Krsna, as Krsna Himself
states in Bhagavad-gita (9.4):
maya tatam idam sarvam
jagad avyakta-murtina-
mat-sthani sarva-bhutani
na caham tesv avasthitah
"By Me, in My unmanifested form, this entire universe is pervaded.
All beings are in Me, but I am not in them." Under the direction of the
bona fide spiritual master, one has to make everything favorable for Krsna's
service. For example, at present we are using a dictaphone. The materialist who
invented this machine intended it for businessmen or writers of mundane subject
matters. He certainly never thought of using the dictaphone in God's service,
but we are using this dictaphone to write Krsna conscious literature. Of
course, the manufacture of the dictaphone is wholly within the energy of Krsna.
All the parts of the instrument, including the electronic functions, are made
from different combinations and interactions of the five basic types of
material energy--namely, bhumi, jala, agni, vayu and akasa. The inventor used
his brain to make this complicated machine, and his brain, as well as the
ingredients, were supplied by Krsna. According to the statement of Krsna,
mat-sthani sarva-bhutani: "Everything is depending on My energy."
Thus the devotee can understand that since nothing is independent of Krsna's
energy, everything should be dovetailed in His service.
Endeavor executed with intelligence in Krsna consciousness is called
utsaha, or enthusiasm. The devotees find the correct means by which everything
can be utilized in the service of the Lord (nirbandhah krsna-sambandhe yuktam
vairagyam ucyate). The execution of devotional service is not a matter of idle
meditation but practical action in the foreground of spiritual life.
These activities must be executed with patience. One should not be
impatient in Krsna consciousness. Indeed, this Krsna consciousness movement was
started single-handedly, and in the beginning there was no response, but
because we continued to execute our devotional activities with patience, people
gradually began to understand the importance of this movement, and now they are
eagerly participating. One should not be impatient in discharging devotional
service, but should take instructions from the spiritual master and execute
them with patience, depending on the mercy of guru and Krsna. The successful
execution of Krsna conscious activities requires both patience and confidence.
A newly married girl naturally expects offspring from her husband, but she
cannot expect to have them immediately after marriage. Of course, as soon as she
is married she can attempt to get a child, but she must surrender to her
husband, confident that her child will develop and be born in due time.
Similarly, in devotional service surrender means that one has to become
confident. The devotee thinks, avasya raksibe krsna: "Krsna will surely
protect me and give me help for the successful execution of devotional
service." This is called confidence.
As already explained, one should not be idle but should be very
enthusiastic about executing the regulative principles--tat-tat-karma-pravartana.
Neglect of the regulative principles will destroy devotional service. In this
Krsna consciousness movement there are four basic regulative principles,
forbidding illicit sex, meat-eating, gambling and intoxication. A devotee must
be very enthusiastic about following these principles. If he becomes slack in
following any of them, his progress will certainly be checked. Srila Rupa
Gosvami therefore recommends, tat-tat-karma-pravartanat: "One must
strictly follow the regulative principles of vaidhi bhakti." In addition
to these four prohibitions (yama), there are positive regulative principles
(niyama), such as the daily chanting of sixteen rounds on japa-mala beads.
These regulative activities must be faithfully performed with enthusiasm. This
is called tat-tat-karma-pravartana, or varied engagement in devotional service.
Furthermore, in order to be successful in devotional service one must
give up the association of undesirable people. This includes karmis, jnanis,
yogis and other nondevotees. Once Sri Caitanya Mahaprabhu was asked by one of
His householder devotees about the general principles of Vaisnavism, as well as
the general routine activities of the Vaisnava, and Sri Caitanya Mahaprabhu
immediately replied, asat-sanga-tyaga,--ei vaisnava-acara:
"Characteristically, a Vaisnava is one who gives up the association of
worldly people, or nondevotees." Srila Narottama dasa Thakura has
therefore recommended, tandera carana sevi bhakta-sane vasa: one has to live in
the company of pure devotees and execute the regulative principles laid down by
the previous acaryas, the six Gosvamis (namely, Sri Rupa Gosvami, Sri Sanatana
Gosvami, Sri Jiva Gosvami, Sri Raghunatha dasa Gosvami, Sri Gopala Bhatta
Gosvami and Sri Raghunatha Bhatta Gosvami). If one lives in the association of
devotees, there is little chance of associating with nondevotees. The
International Society for Krishna Consciousness is opening many centers just to
invite people to live in the company of devotees and practice the regulative
principles of spiritual life.
Devotional service means transcendental activities. On the
transcendental platform there is no contamination by the three modes of
material nature. This is called visuddha-sat-tva, the platform of pure goodness,
or goodness free from contamination by the qualities of passion and ignorance.
In this Krsna consciousness movement we require everyone to rise early in the
morning, by four A.M.,and attend mangala-arati, or morning worship, then read
Srimad-Bhagavatam, perform kirtana, and so forth. Thus we hold continuous
activities in devotional service twenty-four hours daily. This is called sato
vrtti, or following in the footsteps of the previous acaryas who expertly
filled every moment of time with Krsna conscious activities.
If one strictly follows the advice given in this verse by Srila Rupa
Gosvami--namely, being enthusiastic, being confident, being patient, giving up
the association of unwanted persons, following the regulative principles and
remaining in the association of devotees--one is sure to advance in devotional
service. In this regard Srila Bhaktisiddhanta Sarasvati Thakura remarks that
the cultivation of knowledge by philosophical speculation, the collection of
mundane opulence by the advancement of fruitive activities, and the desire for
yoga-siddhis, material perfections, are all contrary to the principles of
devotional service. One has to become thoroughly callous to such nonpermanent
activities and turn his intention instead to the regulative principles of
devotional service. According to Bhagavad-gita (2.69):
ya nisa sarva-bhutanam
tasyam jagarti samyami
yasyam jagrati bhutani
sa nisa pasyato muneh
"What is night for all beings is the time of awakening for the
self-controlled; and the time of awakening for all beings is night for the
introspective sage."
Engagement in the devotional service of the Lord is the life and soul of
the living entity. It is the desired goal and supreme perfection of human life.
One has to become confident about this, and one also has to be confident that
all activities other than devotional service--such as mental speculation,
fruitive work or mystic endeavor--will never yield any enduring benefit.
Complete confidence in the path of devotional service will enable one to attain
his desired goal, but attempting to follow other paths will only succeed in
making one restless. In the Seventh Canto of the Srimad-Bhagavatam it is
stated: "One must be calmly convinced that those who have given up
devotional service to engage in severe austerities for other purposes are not
purified in their minds, despite their advanced austerities, because they have
no information of the transcendental loving service of the Lord."
It is further stated in the Seventh Canto: "Although mental
speculators and fruitive actors may perform great austerities and penances,
they still fall down because they do not have information about the lotus feet
of the Lord." The devotees of the Lord, however, never fall down. In
Bhagavad-gita (9.31), the Supreme Personality of Godhead assures Arjuna,
kaunteya pratijanihi na me bhaktah pranasyati: "O son of Kunti, declare it
boldly that My devotee never perishes."
Again in Bhagavad-gita (2.40) Krsna says:
nehabhikrama-naso 'sti
pratyavayo na vidyate
svalpam apy asya dharmasya
trayate mahato bhayat
"In this endeavor there is no loss or diminution, and a little
advancement on this path can protect one from the most dangerous type of
fear."
Devotional service is so pure and perfect that once having begun, one is
forcibly dragged to ultimate success. Sometimes a person will give up his
ordinary material engagements and out of sentiment take shelter of the lotus
feet of the Supreme Lord and thus begin the preliminary execution of devotional
service. Even if such an immature devotee falls down, there is no loss on his
part. On the other hand, what is the gain of one who executes the prescribed
duties according to his varna and asrama but does not take to devotional
service? Although a fallen devotee may take his next birth in a low family, his
devotional service will nonetheless resume from where it left off. Devotional
service is ahaituky apratihata; it is not the effect of any mundane cause, nor
can it be terminated by any mundane cause or permanently curtailed by any
material interruption. Therefore a devotee should be confident about his
engagement and should not be very interested in the activities of the karmis,
jnanis and yogis.
There are certainly many good qualities among fruitive actors,
philosophical speculators and mystic yogis, but all good qualities automatically
develop in the character of a devotee. No extraneous endeavor is needed. As
confirmed by Srimad-Bhagavatam (5.18.12), all the good qualities of the
demigods manifest progressively in one who has developed pure devotional
service. Because a devotee is not interested in any material activity, he does
not become materially contaminated. He is immediately situated on the platform
of transcendental life. However, one who engages in mundane activity--be he a
so-called jnani, yogi, karmi, philanthropist, nationalist, or whatever--cannot
attain the higher stage of mahatma. He remains a duratma, or cripple-minded
person. According to Bhagavad-gita (9.13):
mahatmanas tu mam partha
daivim prakrtim asritah
bhajanty
ananya-manaso
jnatva bhutadim avyayam
"O son of Prtha, those who are not deluded, the great souls, are
under the protection of the divine nature. They are fully engaged in devotional
service because they know Me as the Supreme Personality of Godhead, original
and inexhaustible."
Since all the devotees of the Lord are under the protection of His
supreme potency, they should not deviate from the path of devotional service
and take to the path of the karmi, jnani or yogi. This is called utsahan
niscayad dhairyat tat-tat-karma-pravartanat, enthusiastically executing the
regulative activities of devotional service with patience and confidence. In
this way one can advance in devotional service without hindrance.
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