The practice of bhakti-yoga nurtures our capacity for generosity while simultaneously helping us to transcend our attachment to material desires and possessions. The teachings of Krishna and His enlightened devotees, adept in the discipline of bhakti yoga, impart the profound wisdom that the only enduring element of our existence is our original pure consciousness as serving particles of the absolute. The practice of bhakti yoga uncovers that the only real thing in life worth cultivating is our relationship with and service to God. Everything else is transient. The one unwavering truth we can hold onto is the realization that Krishna is our best friend and eternal companion. This understanding guides us toward a deeper connection with the divine and inspires us to tread the path of bhakti yoga with conviction and enthusiasm.
Krishna, by His omnipotence, appears internally in the heart of every living entity as the Supersoul (Paramatma). He exists externally in the paramahamsa devotees, who have transcended the propensity for exploitation and are fully Krishna conscious having mastered their own senses, engaging them in the service of the Lord. These great souls are the goswamis, the controllers of their own senses, not godas who are controlled by them. Additionally, He is present in the revealed scriptures, such as Srimad Bhagavatam, Bhagavad-gita, and The Caitanya Caritamrta.
In the Caitanya Caritamrta Madya Lila 20-123 it states:
‘শাস্ত্র-গুরু-আত্ম’-রূপে আপনারে জানান ।
‘কৃষ্ণ মোর প্রভু, ত্রাতা’ — জীবের হয় জ্ঞান ॥ ১২৩ ॥
‘śāstra-guru-ātma’-rūpe āpanāre jānāna
‘kṛṣṇa mora prabhu, trātā’ — jīvera haya jñāna
“The forgetful conditioned soul is educated by Kṛṣṇa through the Vedic literatures, the realized spiritual master, and the Supersoul. Through these, he can understand the Supreme Personality of Godhead as He is and realize that Lord Kṛṣṇa is his eternal master and deliverer from the clutches of māyā (illusion/Satan). In this way, one can acquire real knowledge of his conditioned life and understand how to attain liberation.”
The paramahamsa souls teach us that the most valuable pursuit in this material world is the cultivation of our relationship with Krishna. At first glance, this may seem like a radical notion. Should our loving inclinations be concentrated solely on Krishna? What about our affections for family, neighbors, and friends? However, focusing our energy and love on Krishna is like nourishing the root of a tree—when we pour water on the root, the entire tree flourishes.
True love for Krishna inherently encompasses a profound love for all His creations, as He is the very root of existence. Such devotion benefits everyone, reaching even the smallest creatures like birds and bees. On the other hand, when we are selfish and stingy, limiting our affections to mere family and friends, or when we engage in scattered acts of philanthropy, it resembles watering only the individual leaves of the tree. This approach ultimately leads to death.
The highest form of philanthropy is the propagation of Krishna Consciousness, because it is the most profound treasure, as it unveils the true purpose of our existence. This spiritual awakening allows us to recognize our true nature—who we are, the nature of this material world, our purpose for being here, and the means to alleviate our suffering. Krishna Consciousness nurtures the soul within us. Consider the futility of polishing the cage of a bird without caring for the bird itself; such neglect will ultimately lead to its demise. We may indulge our physical forms with extravagant food, ornaments, and fragrances, but if we disregard the needs of our true essence—the soul—the individual unit of consciousness what value does our expenditure hold? Ultimately, it is worthless, resulting only in bondage as we become enslaved to our fleeting desires in this temporary material realm. We face a choice: the cycle of old age, disease, birth, and death, or a life of eternal bliss alongside Krishna. Bhakti yoga offers the latter to those who sincerely seek to free themselves from the miseries of this material existence.
His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakur once expressed that he would trade all the wealth of his mission to make one devotee of Krishna. His mission was extensive, with 64 established centers throughout India, representing a tremendous amount of resources and wealth. Nonetheless, he was willing to give it all up for the benefit of a single soul. History shows that he, in fact, inspired thousands to embrace Krishna Consciousness during his lifetime. And by his sincere service to his gurus and Krishna inspired his disciple His Divine Grace Srila Bhaktivedanta Swami Maharaja to spread Krishna Consciousness around the world.
In a similar vein, my Guru, His Divine Grace Jagad Guru Swami Bhakti Gaurava Narasingha Maharaja, shared with me an insightful observation from the 1970s. At that time, he undertook a meticulous calculation to determine the financial investment required to make a devotee of Krishna. He evaluated the number of buildings within his Guru's mission, the expenses associated with their upkeep, and the funds allocated for outreach efforts aimed at disseminating Krishna's teachings. His findings revealed that the cost to cultivate one devotee amounted to $60,000—a figure that would approximate nearly $300,000 in today's economy. Despite the substantial expense, he deemed this investment to be money well spent.
The Srimad Bhagavatam highlights that real devotees would not trade their Bhakti for the riches of the entire universe, recognizing that such material wealth is fleeting while their Krishna consciousness persists eternally. By clinging to Krishna, they exemplify the pinnacle of enlightened self-interest.
As one advances in bhakti yoga, one acknowledges that Mayadevi (the personification of illusion) presents many obstacles. The path is not lined with roses; thorns are found at every step, and danger is present at every step. The practitioner must recognize and avoid them to prevent succumbing to Mayadevi and the temptations she presents. As Srila Bhaktisiddhanta Sarasvati Thakur poignantly noted:
“Those favored by God find their paths set by thorns.”
“There is no peace or happiness in our worldly life.” Only the eternal bliss derived from our relationship with Krishna can bring us everlasting happiness.
“Circumstances create turmoil and annoyance. Chant the maha-mantra (Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare) loudly and with attachment. This will drive away inertia, worldly evils (material desires), and pests.”
The ultimate goal of life—love for Krishna—is not easily attained. One must cultivate the spiritual greed (laulyam) necessary to traverse the path of bhakti in this material world. So long as we remain miserly and greedy for worldly possessions, wealth, fame, and beauty, bhakti stands far away. All our energy must be directed toward the source of all energy, Lord Shree Krishna.
"Aham atma gudakesha, sarvabhutashaya-sthithah. Aham adis ca madhyam ca, bhuta nam anta eva ca."
"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.” (BG-10.8)
"Janmady asya yatah, anvayad itaratas cartheshv abhijnah svarat.”
"The absolute truth is that from which everything emanates, which is the source of all creation, and which is the ultimate goal of all endeavors.” (BG-10.14.14)
Mayadevi puts many tests before us to see if we are genuinely dedicated to achieving the wealth of prema bhakti, pure love for the Supreme Lord Krishna—the ultimate goal of life. In this regard, sometimes the acquisition of wealth is mistaken for a sign of advancement in Krishna Consciousness. This indeed can be one of Mayadevi’s tricks. Individuals often perceive their substantial material wealth and large followings as indicators of spiritual success. However, it is crucial to recognize that while such achievements may coincide with the lives of realized spiritual masters, they do not always signify genuine spiritual advancement. In fact, this ostensible success can sometimes act as a veil, allowing Krishna to create distance between Himself and those who remain insincere or whose material desires have not yet been fully conquered. This dynamic serves as a reminder that true spiritual depth is not always measured by external accomplishments, but by the purity and sincerity of one’s devotion.
Our shiksha guru, H.D.G. Srila Bhakti Promod Puri Goswami Maharaja, pointed out that great wealth, followers, and fame might arise from offenses against the Lord or His pure devotees. If one becomes absorbed in maintaining and enjoying these material assets, pure devotion becomes sidelined. This focus can lead individuals to see themselves at the pinnacle of success, causing followers to believe their guru has a monopoly on bhakti, or their organization is the only viable institute for spreading Krishna Consciousness residing at the top of an imagined spiritual hierarchy. Such mentalities foster a distorted view of success within Krishna consciousness.
Furthermore, if material prosperity is wrongly regarded as the most legitimate indicator of spiritual authenticity, one may perceive religions with significant material wealth, such as Islam or Christianity, as the only credible paths to the Absolute. Similarly, many may mistakenly follow bhogus gurus (imposters) who appear in the Kali Yuga and have amassed great wealth and large followings, despite engaging in abominable activities hidden from their blind followers. The Kali Yuga produces a cornucopia of such rascals.This flawed perspective, regarding material wealth as the indicator of spiritual success, neglects the essence of true bhakti, which transcends material considerations and focuses on genuine devotion and love for Krishna. Spiritual practice rooted in bhakti culminates in the achievement of the ultimate goal of life, even under extreme conditions of material poverty.
Historical accounts found in scriptures illustrate that many revered saints chose lives of strict material austerity, deliberately shunning wealth to avoid its burdens. They exemplify that true spiritual wealth cannot be measured in monetary terms.
One notable story from recent history involves a sadhu who lived in extreme material poverty in India. One day, a proud wealthy man approached him, offering a few rupees. The sadhu accepted the coins and carefully placed them inside his wrap-around garment. Observing this, the wealthy man thought, "Look how carefully this sadhu guards the money I gave him; he must desire material wealth!" However, after taking a few steps away, the sadhu turned back and handed the coins back to the proud materialist, saying, "I tried carrying this money, but it was too heavy for me." Despite being small change, the sadhu described the weight as burdensome.
When a sadhu accepts donations and utilizes that wealth in the service of Krishna, he effectively nullifies the karma linked to those resources. However, there are instances when a sadhu may choose to decline such offerings due to the potential implications involved, even if the donations are significant. For example, in the 1970s, a sannyasi we were acquainted with was presented with a remarkable donation of $400,000. Despite the enormity of the offer he refused to accept it, recognizing that the donor's intention was to assert control over him. He understood that accepting the donation could compromise his spiritual integrity, prioritizing his principles over immediate material needs, as he was barely sustaining himself at that time.
The sadhu is wary of accepting large quantities if there is even a tinge of strings attached. A sadhu performs a significant service by accepting donations and utilizing them in Krishna’s service, alleviating the giver of the negative karma tied to their wealth. The true gain for the sadhu lies in helping the giver. It is the giver who receives the greatest benefit.
Ultimately, there is nothing we can offer to a genuine sadhu, for he possesses the greatest wealth: pure love for the Lord. This love is his sustenance, food, and treasure, and he dedicates himself to distributing this spiritual wealth to others. As God can never be bought, so neither can a true sadhu.
We once heard from a sannyasi that "a sannyasi or sadhu never touches money." Initially, I found this statement perplexing, especially since I had observed many sannyasis handling money. However, over time, I began to understand the deeper significance of this insight. When a sadhu interacts with money, it transcends its ordinary nature and transforms into Lakshmi; it is no longer merely material but becomes infused with divine energy. Through the power of his devotion (bhakti), the sadhu elevates common currency into something sacred.
Lakshmi, the consort of Krishna, is the source of all material and spiritual wealth. When money is employed in the service of Krishna, it transforms into His spiritual essence—Lakshmi—while all other forms of wealth remain entangled in material karma. As a result, a true sadhu rises above material concerns, possessing the unique ability to convert wealth into a tool for divine service.
Sri Krishna Caitanya Mahaprabhu The Golden Avatar prayed:
न धनं न जनं न सुन्दरीं कवितां वा जगदीश कामये
मम जन्मनि जन्मनीश्वरे भवताद् भक्तिर् अहैतुकी त्वयि ॥ ४॥
na dhanam na janam na sundarim kavitam va jagad-isha kamaye
mama janmani janmanishvare bhavatad bhaktir ahaituki tvayi.
“O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service, birth after birth.”
The Supreme Lord Himself demonstrates through His example that we must overcome the desire for material success to serve our own senses, directing all energy solely for the service of God’s senses. We should not consider that one who has collected the most money or given the biggest donations is a better devotee than one who serves Krishna humbly, perhaps even in a poverty-stricken state.
My Guru once remarked in a disappointed mood, referring to one of his disciples, “He only gives money; he never comes to the ashram to do service.”
The truth is that Krishna is more easily approached by those materially exhausted who realize that pure devotion to Krishna is the only real wealth in all creation. This truth is beautifully articulated in the prayers of the revered saint Queen Kunti, found in the Srimad Bhagavatam:
"जन्मैश्वर्यश्रुतश्रीभिरेधमानमद: पुमान्
नैवार्हत्यभिधातुं वै त्वामकिञ्चनगोचरम्।”
"My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education, and bodily beauty, cannot approach You with sincere feeling.” (SB-1.8.26)
Queen Kunti faced many difficulties in this material world. She prayed that misfortunes would come repeatedly so she could take shelter of Krishna and remember Him at every moment with pure love. Her prayers emphasize that Krishna’s mercy sometimes comes disguised within tribulations and hardships, contrary to the idea that God’s mercy is solely accompanied by wealth, fame, and beauty. The idea that "I will engage in some spiritual activity with thoughts of heavenly pleasures, reaping heavenly rewards for following certain practices or surrendering to this prophet or that" is a material consideration—akin to transacting a business deal with God. This notion is rejected by the sadhus and saints.
The pure lover of Krishna does not engage his mind in such material consciousness; the service he renders is the reward, and he aspires for nothing more. We may engage in pious activity with the mindset of imagining we will be rewarded in heaven with God serving us lemonade on a golden platter, but in the spiritual world, where Krishna calls home, all are serving Him. All happiness, spiritual bliss (ānanda), is born when we come to the platform of pure service to Krishna.
This absolute truth is beautifully depicted in the pastimes of the great saint Dhruva Maharaja, as narrated in Srimad Bhagavatam, Canto 4. Dhruva engaged in the worship of the Lord and undertook rigorous austerities with the initial desire to attain his own kingdom. However, through his devotional practice, pure love (prema) for the Supreme Lord blossomed within his heart. He realized, "Indeed, I was searching for pieces of broken glass, but I have now attained a precious gem. What I was desiring was something insignificant, and now I have received the ultimate treasure."
This poignant reflection reveals his transformation from material consciousness to spiritual awareness. Dhruva lamented his earlier request for a material boon from the Lord, recognizing that his true longing was for divine love rather than material gains. It is a fact that every living entity is searching for Krishna but looking for love in all the wrong places.
The Lord, being the reservoir of unlimited mercy, granted not only His love but also the kingdom he had initially desired while still in a state of material consciousness. Remarkably, although Dhruva Maharaja no longer yearned for the kingdom, he accepted it graciously and utilized it solely for the glorification of the Lord. This exemplifies the attitude of the paramahamsas, who, while they do not seek wealth, fame, or beauty for their own satisfaction, gracefully accept such gifts and channel them into the service of Krishna, never using any of these benedictions for their own sense gratification.
Another history found in the Caitanya Caritamrta composed by Krishna Das Kaviraja Goswami goes as follows: King Pataparudra was a great devotee of Lord Jagannatha in Jagannath Puri India. Despite being a powerful king, he was very humble and devoted to the Lord. His life took a pivotal turn when he got the chance to meet Chaitanya Mahaprabhu, the Golden Avatar and most recent incarnation of Krishna on this planet,, who was traveling throughout India spreading the message of devotion (bhakti).
During this time, King Pataparudra expressed a deep desire to meet Mahaprabhu. However, Chaitanya Mahaprabhu was a strict sadhu known to refrain from associating with kings or the aristocracy, as he emphasized the importance of humility in devotion. Thus, he kept his distance from King Pataparudra.
To fulfill his wish to meet Mahaprabhu, the king disguised himself as a lower-class person to avoid the kingly recognition that might create a barrier. When he finally met Chaitanya Mahaprabhu, he expressed his sincere devotion without any trace of pride associated with his royal status.
Chaitanya Mahaprabhu was moved by the king’s humility and pure devotion. He acknowledged the king's genuine love for the Lord and granted him His darshan. This moment illustrated that devotion does not depend on one's social or economic status but on the sincerity and intent of the heart. The King was such a humble soul that on the annual Festival of Chariots the King himself would sweep the road in front of the Ratha chariot where in Krishna in the form of Lord Jaganntha was being pulled. . Humbling himself as a street sweeper in front of the Lord and all.
The story conveys a critical lesson: true bhakti (devotion) is rooted in humility, and it should not be approached in a transactional or business-like manner—where one thinks, "If I serve, then I will receive." Instead, it emphasizes selfless love and a genuine longing to serve the Lord. In the end, it is the humility and authenticity of the devotee that truly matter in the eyes of Krishna.
Suffice it to say the devotee of Krishna must always be careful in his dealings with others and not pass judgement on the social status of others. Considering one more respectful than another based on social status. All who traverse the path of bhakti yoga are glorious and worthy of our worship.
Sri Krishna Caitanya Mahaprabhu prayed:
तृणादऽपि सुनीचेन तरोरऽपि सहिष्णुना
अमानिना मानदेन कीर्तनीयः सदा हरिः ॥३॥
tṛṇād api sunīcena taror api sahiṣṇunā
amāninā mānadena kīrtanīyaḥ sadā hariḥ ॥3॥
One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others without expecting it in return.. In such a state of mind one can chant the holy name of the Lord constantly.
For the devotee of Krishna, the idea of requesting any material benediction is deplorable. They have given up all material desires to the extreme degree. The devotee of Krishna considers all circumstances as favorable for his discharge of service to Krishna. He sees all as Krishna’s mercy, both favorable and unfavorable circumstances. Better to be a servant of Krishna in hell than a king in heaven bereft of His service.
Shree Krishna Caitanya Mahaprabhu, setting the perfect example, prayed:
आश्लिष्य वा पाद-रतां पिनष्टु माम्
अदर्शनान्मर्म-हताम-हताम करोतु वा
यथा तथा वा विदधातु लम्पटो
मत्प्राण-नाथस्तु स एव नापरः।
“I know no one but Krishna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is free to do anything, for He is always my worshipful Lord unconditionally.”
Bhakti Yoga is extraordinary; when one begins their practice harboring material desires, sincere engagement in the service of the Supreme Lord, under the guidance of the sadhu, gradually vanquishes those desires. The essential requirement for success on this path is sincerity. This is why representatives of Krishna confidently accept the services of materialistic individuals, knowing that through dedicated sadhana, particularly by chanting the transformative Maha Mantra:
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare,
the burdensome troubles of the heart will fade away. As one engages in this practice, material desires transform into spiritual desires: the aspiration to please Krishna's senses. By satisfying His senses, our own senses become spiritualized, obstacles are overcome, and loving service to the Lord manifests.
It is the duty of the guru to devote all the energy at his disposal to the service of Krishna. To fulfill this purpose, he inspires and encourages his followers to channel their energy into the service of the Lord. This energy can often manifest in the form of financial resources.
Money, in and of itself, is neither inherently good nor bad; it is not the root of all evil. That claim is a misleading maxim. When money is utilized in the service of Krishna, it is not evil in the least. Conversely, when money is spent solely for personal sense gratification for oneself or for family and friends, it becomes a source of evil, leading to continued bondage in the material world. Essentially, money is a neutral entity; its value is determined by how it is used.
To achieve the ultimate goal, all of one's energy must be dovetailed into the service of the Lord. Everything must be given—Body: Deha (देह), Mind: Mana (मन), and Words: Vāk (वाक्)—to Krishna in order to realize the ultimate goal of Bhakti Yoga. It is not merely enough to donate to those fully engaged in Krishna's service; regardless of one's material standing, one must eventually come to the platform of unalloyed devotion and give all to the Lord.
However, one cannot artificially give up material desires. But gradually, by the power of sadhana, devotional practices, under the guidance of guru, one is able to purify their existence, and the desire to give more and more of themselves to Krishna takes place.
As I learned from my guru, one of Srila Bhaktisiddhanta Sarasvati Thakur’s householder disciples exemplified profound surrender due to his faith in his guru. This householder devotee would voluntarily turn over all his earned income to his guru, who would return only what was necessary for the maintenance of his disciple's family. This practice of complete self-surrender embodies the essence of pure devotional service and sharanagati (surrender) and śraddhā (faith). This disciple lived as a true renunciant, embodying the spirit of a sannyasi, despite his familial responsibilities. Indeed, he was more attached to serving his guru and Krishna than to his material family; there was no trace of miserliness in him. Such an approach highlights the intricate balance between worldly duties and spiritual dedication, demonstrating that true renunciation transcends mere outward appearances. A householder who gives all is, in fact, a sannyasi appearing in household cloth.
During our time in India, we observed the activities of affluent Hindus who amassed substantial wealth through business ventures. Some constructed temples apart from their homes for the worship of the Lord. They hired priests/Brahmins to conduct rituals and honor Krishna in His arca-vigraha deity form within these temples. At first glance, one might conclude these individuals significantly contribute to the divine through their donations. However, in reality, these wealthy Hindus rarely entered the temples themselves to engage in simple service. The vast majority of their wealth was spent on their selfish desires and the material needs of their extended selves in the form of family members. Although such persons may be considered pious, their activities still reside on the material side.
गुरुर्न स स्यात्स्वजनो न स स्यात्
पिता न स स्याज्जननी न सा स्यात् ।
दैवं न तत्स्यान्न पतिश्च स स्या-
न्न मोचयेद्य: समुपेतमृत्युम् ॥ १८ ॥
gurur na sa syāt sva-jano na sa syāt
pitā na sa syāj jananī na sā syāt
daivaṁ na tat syān na patiś ca sa syān
na mocayed yaḥ samupeta-mṛtyum
"One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother, or a worshipable demigod.” (ŚB 5.5.18)
Although certainly, the duty of the grhasta is to maintain his family, his ultimate duty is to deliver his family from the clutches of maya.
Krishna, the Supreme Being, is the ultimate and sole owner of all creation, encompassing all energies, both material and spiritual. His self-sufficiency is absolute; He is not in need of anything from us. Despite being complete in Himself, Krishna delights in receiving love offerings from His devotees. This relationship can be likened to that of a kind father who appreciates gifts from his child. The father knows that the child's offerings arise from the father's own resources, yet the act of affection brings him happiness.
Krishna says in the Bhagavad Gita (9.26), “If one offers Me with love and devotion a leaf, a flower, a fruit, or water, I will accept it.”
The most insignificant offering made to Krishna with pure love is infinitely more valuable to Him than tons of gold offered with the wrong attitude expecting something in return. Pure service to Krishna outweighs all riches in the universe; it brings eternal ananda (spiritual bliss). No amount of material wealth can buy that.
While residing in Hawaii we had a friend who was a sincere devotee of Krishna. Hailing from New Zealand, he was the son of a man who owned the second-largest cattle ranch in the country. His father, however, disapproved of his son’s commitment to Krishna Consciousness and presented an ultimatum: either renounce his devotion to Krishna, or forfeit his inheritance, which amounted to millions of dollars.
Despite the immense wealth at stake, this devoted young man resolutely told his father that he would not abandon his spiritual path. In rejecting untold riches, he demonstrated that he had already experienced a higher taste, one rooted in his service to his guru and to Krishna. His unwavering commitment highlighted that true fulfillment comes not from material wealth, but from a deep and abiding relationship with the divine.
Another incident happened where the father of a devotee entered the temple in which the devotee lived with a suitcase. In the suitcase was 1,000,000 dollars. He told his son if he moved out of the temple and gave up his Krishna Consciousness, the money was his. The father left the temple still holding the suitcase full of money. His son made the correct choice.
Krishna values the sincerity of our surrender more than the external measures of our contributions. He is less concerned with the quantity or material wealth we offer, and more focused on the depth of our commitment and the extent to which we are willing to give of ourselves.
What truly matters to Krishna is the proportion of what we offer, rather than the absolute value of our contributions. A beggar who wholeheartedly dedicates everything he possesses to Krishna is far more beloved by Him than a wealthy billionaire who donates millions to Krishna's cause but only relinquishes a small fraction of his immense wealth.
When both a billionaire and a materially impoverished devotee give all they have, they are equally pleasing to Krishna. Viewing the billionaire's donation as greater due to its monetary value is a misunderstanding rooted in material considerations. In reality, it's the complete and unconditional surrender of one’s resources, regardless of their size, that truly resonates with Krishna and reflects the essence of genuine devotion.
One might wonder, “If Krishna only accepts our love, but I have no strong love for Him, won’t He reject my offering?” The truth is that the closer one draws to Krishna, the more one’s love grows. However, conversely, one realizes how little love they have for Him. What is a candle compared to the sun? How can one illuminate the sun with a tiny candle? It is impossible, yes? Krishna embodies love; He is love personified, the source of all happiness and spiritual bliss (ānanda). Furthermore, it is known among the wise that those who profess great love for God lack even a trace of prema bhakti (pure love for the Lord). They may boast about their love for God to others, but it is merely a façade. The virtue signaling of such pretenders does not attract the heart of Krishna nor His devotee.
The answer to the initial question is this: while it may be true we have little or no love for Krishna, our spiritual master does possess love for Him. We have witnessed this; his life and soul is devoted to Krishna only and bringing others closer to Him. He is happy in his service. He would not trade it for anything. He has planted the creeper of devotion (lata bija) in our hearts. By invoking our guru, Krishna will overlook our defects and accept our offering. Through this sadhana/practice, by the mercy of our guru, Krishna will bestow His grace and accept our paltry offerings. Krishna will smile upon us for our efforts to please our guru. Eventually, with sincerity of heart, one experiences great joy in giving to Krishna.
And what is the guru's role in this? The guru is thinking, ‘Whatever comes to me is for the glorification of my guru and Krishna. Everything I have, I must humbly offer to my guru.’ The guru is always thinking, “I am the servant of my guru; I am the servant, not the master. Whatever comes my way is his mercy only. I am not the cause.” And this is the gist of the whole Brahma-Madhva-Gaudiya Vaishnava Sampradaya—the disciplic succession originating with Krishna Himself. The guru never considers himself a guru; he simply considers himself the servant of his guru. In this way, all wealth goes back to Krishna Himself, the origin of all wealth.
अहं सर्वस्य प्रभवो मत्त: सर्वं प्रवर्तते।
इति मत्वा भजन्ते मां बुधा भावसमन्विता: ॥ ८ ॥
ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ budhā bhāva-samanvitāḥ
“I am the source of everything. Everything emanates from Me. Understanding this, the wise who are endowed with love, worship Me with all their hearts.” (Bg. 10.8)
यद्यद्विभूतिमत्सत्त्वं श्रीमदुर्जितमेव वा।
तत्तदेवावगच्छ त्वं मम तेजोऽशसम्भवम् ॥ ४१ ॥
yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-’ṁśa-sambhavam
“Know that all opulent, beautiful, and glorious creations spring from but a spark of My splendor.” (Bg. 10.41)
There are four types of seekers who approach Krishna.
चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतषभ ॥ १६ ॥
catur-vidhā bhajante māṁ
janāḥ su-kṛtino ’rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha
“O best among the Bhāratas, four kinds of persons who are fortunate enough to worship Me—those who are in distress, the inquisitive, those who seek wealth, and those that desire self-realization.” Bagavad Gita. 7.16
All of these aspirants are not pure devotees because they approach the Lord for some benediction. In fact, they are all seeking spiritual wealth in one way or another but have not realized it yet. Krishna is so merciful that He awards the seekers what they desire. But the process of devotional service is so wonderful that through purification, sometimes the seeker gives up the desire for material reward and realizes that service to Krishna is the greatest benediction. The story of Dhruva Maharaja illustrates this point. Others may remain materialistic devotees, enjoying the results of their service to Krishna and continuing to glorify Him. While still others, after attaining their material goal, may abandon the service of Krishna altogether.
Those who engage in devotion to Krishna with no other aspiration than the service they are rendering are the most fortunate of all. While all the others are considered pious, they must remain in this material world, whereas the pure devotees eventually go back home, back to Godhead pulling all of their followers and even their material families in tow to engage in one relationship or another with Krishna for eternity.
The followers in The Brahma-Madhva-Gaudiya Vaishnava Sampradaya aspire to abandon all material desires in favor of pure devotion to Krishna.
The foundation of all the sadhana practices to come to this point rests on the Holy Names of Krishna. Chanting His Holy Names is the most powerful practice we can engage in living in the Kali Yuga. And any person can immediately begin service to Krishna simply by chanting His Holy Names under the guidance of guru. Of all the unlimited millions of names of God and of all the unlimited mantras in connection to the Supreme Lord, our gurus have requested we chant the Maha Mantra more than others.
hare krishna hare krishna
krishna krishna hare hare
hare rama hare rama
rama rama hare hare
Maha means great. The Hare Krishna Maha Mantra is the greatest of all mantras; it has unlimited power when chanted purely. Especially when chanted loudly in the ‘Sankirtan’ of Sri Krishna Caitanya Mahaprabhu, the Golden Avatar. It is a wish-fulfilling gem that bestows upon the chanter all they may desire. However, we are recommended to desire the one and only thing that can fill our hearts fully. Prema Bhakti, love for the Supreme Lord, should be our one and only desire if we wish to attain the ultimate goal of life.
In conclusion, it is imperative to understand what real wealth is and how it should be employed. As the practitioners of bhakti yoga engage earnestly, they learn to recognize that true wealth is not found in material possessions, name, fame, or beauty but in spiritual love and devotion to our dearmost eternal friend, the father of all, Lord Shree Krishna.
OM TAT SAT
