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In the material world, the three modes are goodness, passion and ignorance, and all of these are simply different gradations of contamination

2016-08-18T14:36:13Z

VrindavanPriya:

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[[Category:Material World (Prakrti)]]
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya15277_0" class="quote" parent="CC_Madhya-lila" book="CC" index="3471" link="CC Madhya 15.277" link_text="CC Madhya 15.277">
<div class="heading">A brāhmaṇa may be a very learned scholar, but this does not mean that he is free from material contamination. A brāhmaṇa's contamination, however, is in the mode of goodness. In the material world, the three modes are goodness, passion and ignorance, and all of these are simply different gradations of contamination. Unless a brāhmaṇa transcends such contamination and approaches the platform of unalloyed devotional service, he cannot be accepted as a Vaiṣṇava.
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<span class="link">[[Vanisource:CC Madhya 15.277|CC Madhya 15.277, Translation and Purport]]: </span><div class="trans text" style="display: inline; "><p style="display: inline; ">"Therefore, Amogha, get up and chant the Hare Kṛṣṇa mahā-mantra! If you do so, Kṛṣṇa will unfailingly bestow mercy upon you."</p>
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<div class="purport text"><p>The Absolute Truth is realized in three phases—impersonal Brahman, Paramātmā and the Supreme Personality of Godhead, Bhagavān. All of these are one and the same truth, but Brahman, Paramātmā and Bhagavān constitute three different features. Whoever understands Brahman is called a brāhmaṇa, and when a brāhmaṇa engages in the Lord's devotional service, he is called a Vaiṣṇava. Unless one comes to understand the Supreme Personality of Godhead, his realization of impersonal Brahman is imperfect. A brāhmaṇa can chant the Hare Kṛṣṇa mantra on the platform of nāmābhāsa, but not on the platform of pure vibration. When a brāhmaṇa engages in the Lord's service, fully understanding his eternal relationship, his devotional service is called abhidheya. When one attains that stage, he is called a bhāgavata, or Vaiṣṇava. This indicates that he is free from contamination and material attachment. Lord Kṛṣṇa confirms this in the Bhagavad-gītā (7.28):</p>
:yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām
:te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ
<p>"Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the duality of delusion, and they engage themselves in My service with determination."</p>
<p>A brāhmaṇa may be a very learned scholar, but this does not mean that he is free from material contamination. A brāhmaṇa's contamination, however, is in the mode of goodness. In the material world, the three modes are goodness, passion and ignorance, and all of these are simply different gradations of contamination. Unless a brāhmaṇa transcends such contamination and approaches the platform of unalloyed devotional service, he cannot be accepted as a Vaiṣṇava. An impersonalist may be aware of the impersonal Brahman feature of the Absolute Truth, but his activities are on the impersonal platform. Sometimes he imagines a form of the Lord (saguṇa-upāsanā), but such an attempt is never successful in helping one attain complete realization. The impersonalist may consider himself a brāhmaṇa and may be situated in the mode of goodness, but nonetheless he is conditioned by one of the modes of material nature. This means that he is not yet liberated, for liberation cannot be attained unless one is completely free from the modes. In any case, the Māyāvāda philosophy keeps one conditioned. If one becomes a Vaiṣṇava through proper initiation, he automatically becomes a brāhmaṇa. There is no doubt about it. The Garuḍa Purāṇa confirms this:</p>
:brāhmaṇānāṁ sahasrebhyaḥ satra-yājī viśiṣyate
:satra-yāji-sahasrebhyaḥ sarva-vedānta-pāragaḥ
:sarva-vedānta-vit-koṭyā viṣṇu-bhakto viśiṣyate
<p>"Out of many thousands of brāhmaṇas, one may become qualified to perform yajña. Out of many thousands of such qualified brāhmaṇas, one may be fully aware of the Vedānta philosophy. Out of many millions of learned Vedānta scholars, there may be one viṣṇu-bhakta, or devotee of Lord Viṣṇu. It is he who is most exalted."</p>
<p>Unless one is a fully qualified brāhmaṇa, he cannot advance in the spiritual science. A real brāhmaṇa is never envious of Vaiṣṇavas. If he is, he is considered an imperfect neophyte. Impersonalist brāhmaṇas are always opposed to Vaiṣṇava principles. They are envious of Vaiṣṇavas because they do not know the goal of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum ([[Vanisource:SB 7.5.31|SB 7.5.31]]). However, when a brāhmaṇa becomes a Vaiṣṇava, there is no duality. If a brāhmaṇa does not become a Vaiṣṇava, he certainly falls down from the brāhmaṇa platform. This is confirmed by Śrīmad-Bhāgavatam (11.5.3): na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ.</p>
<p>We can actually see that in this Age of Kali many so-called brāhmaṇas are envious of Vaiṣṇavas. The Kali-contaminated brāhmaṇas consider Deity worship to be imaginative: arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ. Such a contaminated brāhmaṇa may superficially imagine a form of the Lord, but actually he considers the Deity in the temple to be made of stone or wood. Similarly, such a contaminated brāhmaṇa considers the guru to be an ordinary human being, and he objects when a Vaiṣṇava is created by the Kṛṣṇa consciousness movement. Many so-called brāhmaṇas attempt to fight us, saying, "How can you create a brāhmaṇa out of a European or American? A brāhmaṇa can be born only in a brāhmaṇa family." They do not consider that this is never stated in any revealed scripture. Lord Kṛṣṇa specifically states in the Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me."</p>
<p>Thus a brāhmaṇa is not a result of the caste system. He becomes a brāhmaṇa only by qualification. Similarly, a Vaiṣṇava does not belong to a particular caste; rather, his designation is determined by the rendering of devotional service.</p>
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Mahesa-dhama is the destination of nirvana. The nirvana philosophy, the Buddha philosophy, that is between this Devi-dhama and Hari-dhama, Mahesa-dhama, in between

2016-08-16T15:40:09Z

VrindavanPriya:

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{{terms|"Mahesa-dhama is the destination of nirvana. The nirvana philosophy, the Buddha philosophy, that is between this Devi-dhama and Hari-dhama, Mahesa-dhama, in between"}}
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[[Category:Dhama]]
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[[Category:Between]]
[[Category:Devi-dhama]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCMadhyalila214961NewYorkJanuary51967_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="105" link="Lecture on CC Madhya-lila 21.49-61 -- New York, January 5, 1967" link_text="Lecture on CC Madhya-lila 21.49-61 -- New York, January 5, 1967">
<div class="heading">This material world is called Devī-dhāma. This Devī-dhāma, the Maheśa-dhāma and Hari-dhāma. Hari-dhāma, the spiritual world, and Maheśa-dhāma, in between... This Maheśa-dhāma is the destination of nirvāṇa. The nirvāṇa philosophy, the Buddha philosophy, that is between this Devī-dhāma and Hari-dhāma, Maheśa-dhāma, in between. They are liberated also, but not in the spiritual world, in the marginal place, which is called nirvāṇa. Their material existence is finished, but their spiritual development is not there. So finishing material existence is not all.
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<span class="link">[[Vanisource:Lecture on CC Madhya-lila 21.49-61 -- New York, January 5, 1967|Lecture on CC Madhya-lila 21.49-61 -- New York, January 5, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, after this spiritual world, this material world, that is full of innumerable universes. 'Devī-dhāma' nāma tāra, jīva yāra vāsī. Now, this material world is called Devī-dhāma. And jīva, jīva means conditioned soul. In this Devī-dhāma, the conditioned soul... There are two kinds of souls: conditioned and liberated, nitya-baddha, nitya-mukta. Just like we are, similarly, there are living entities in the spiritual sky also, but they are liberated. They never become conditioned. We are conditioned. We do not know from when, but we are conditioned. So jīva yāra vāsī. In this material world, we conditioned, we are residents. But in the spiritual world the residents are all liberated souls. Jagal-lakṣmī rakhi' rahe yāhāṅ māyā dāsī.</p>
:'devī-dhāma' nāma tāra, jīva yāra vāsī
:jagal-lakṣmī rakhi' rahe yāhāṅ māyā dāsī
<p>Ei tina dhāmera haya kṛṣṇa adhīśvara. Ei tina dhāma. Tina dhāma, what is that three systems? This Devī-dhāma, the Maheśa-dhāma and Hari-dhāma. Hari-dhāma, the spiritual world, and Maheśa-dhāma, in between... This Maheśa-dhāma is the destination of nirvāṇa. The nirvāṇa philosophy, the Buddha philosophy, that is between this Devī-dhāma and Hari-dhāma, Maheśa-dhāma, in between. They are liberated also, but not in the spiritual world, in the marginal place, which is called nirvāṇa. Their material existence is finished, but their spiritual development is not there. So finishing material existence is not all. Just like one man is suffering from fever, and the fever subsides. That is not health. Fever subsides. That's all right. Fever has subsided. But healthy life is when he will work as a healthy man. Simply saying, "No, no more fever," no more fever, lying down on the bed, is the nirvāṇa stage. No more fever. There is no fever, but he is not competent to get up from the bed and work. So that is called nirvāṇa. The fever is finished. That is called nirvāṇa. So when material existence is finished, that is nirvāṇa. But you have to go further. You have to develop further. Then your real, constitutional life as spirit soul will be manifested. So that is bhakti-mārga. That activity is healthy life after nirvāṇa. So those who are in Kṛṣṇa consciousness, they have already passed this material existence and nirvāṇa stage. They are in healthy activities, provided he is actually engaged in Kṛṣṇa consciousness. So ei tina dhāmera haya kṛṣṇa adhīśvara.</p>
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Category:Devi-dhama

2016-08-16T15:36:39Z

VrindavanPriya: Created page with "Category:Dhama Category:Worlds and Universes - Umbrella Category Category:Material - Umbrella Category"

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The universes within the material energy are called Devi-dhama, and within Devi-dhama the predominating Deity is Visnu, who is assisted by Brahma and Siva. Devi-dhama is controlled by three modes, namely goodness, passion, and ignorance

2016-08-16T15:31:21Z

VrindavanPriya: Created page with "<div id="compilation"> <div id="facts"> {{terms|"The universes within the material energy are called Devi-dhama, and within Devi-dhama the predominating Deity is Visnu, who is..."

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{{terms|"The universes within the material energy are called Devi-dhama, and within Devi-dhama the predominating Deity is Visnu, who is assisted by Brahma and Siva. Devi-dhama is controlled by three modes, namely goodness, passion, and ignorance"}}
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[[Category:All The Universes]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<h3>Light of the Bhagavata</h3>
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The universes within the material energy are called Devī-dhāma, and within Devī-dhāma the predominating Deity is Viṣṇu, who is assisted by Brahmā and Śiva. Devī-dhāma is controlled by three modes, namely goodness, passion, and ignorance. Viṣṇu is the incarnation of goodness, Brahmā of passion, and Śiva of ignorance.
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[[Vanisource:LOB 47|Light of the Bhagavata 47, Translation and Purport]]
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From the Transcendence, which is called Kṛṣṇaloka, there emanates a glowing effulgence that resembles the tail of a comet. This glowing effulgence is unlimited, immeasurable, and unfathomable. Within this effulgence there are innumerable glowing planets, each of them self-luminous. Somewhere, a limited part of that glowing effulgence is covered by material energy, just as a part of the sky is covered by a cloud. Within this material energy there are innumerable universes, in every universe there are innumerable material planets, and the earth is one of these planets. Thus we can understand what an insignificant part of the entire cosmos is this globe on which we live.
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<div class="text">
Kṛṣṇaloka, as above mentioned, is the residence of the Personality of Godhead, the original Transcendence. The glowing effulgence emanating from Kṛṣṇaloka is the personal glow of the Lord. The almighty Lord, being full of inconceivable energies, expands Himself in various forms and energies. There are forms from His energy as well as forms from His person. He has innumerable energies, and therefore He can do anything and everything as He desires, and these things take place immediately, with all perfection. His energies are like the heat and light that expand from a fire. The entire cosmic manifestation is nothing but an expansion of His energies; the energies are emanations from Him, and therefore the emanations are simultaneously one with and different from Him.

The Transcendence is compared to milk, and the emanations are compared to yogurt. Yogurt is nothing but milk, but at the same time it is different from milk. Yogurt is a milk preparation, but it cannot be used in place of milk. The Lord is also sometimes compared to a tree. The root of the tree is the cause of the trunk, branches, twigs, leaves, and fruits, yet the trunk is not the fruit, the fruit is not the leaf, nor is the leaf the root. When water is needed it has to be poured on the root, not on the leaves. Pouring water on the leaves serves no purpose, but pouring water on the root serves all purposes. This is the essence of the philosophy of spiritual culture.

Kṛṣṇaloka is also called Goloka Vṛndāvana. Beneath this Goloka are Hari-dhāma, Maheśa-dhāma, and Devī-dhāma. Hari (Viṣṇu, Nārāyaṇa) is the formal expansion of the Lord, Maheśa (Śiva) is the formal energetic expansion of the Lord, and Devī is the Lord's energetic expansion. The living entities are also energetic expansions of the Lord. There are two different kinds of living entities, called the liberated souls and the conditioned souls.

The planets within the glowing effulgence are called Hari-dhāma. On these planets the predominating Deity is Hari, and the predominated deities are the liberated souls. The features of the liberated souls and those of Hari are almost the same, yet Hari is predominator and the liberated souls are predominated. The innumerable planets in Hari-dhāma are predominated by different formal expansions of the Lord, and all of them have different names.

The universes within the material energy are called Devī-dhāma, and within Devī-dhāma the predominating Deity is Viṣṇu, who is assisted by Brahmā and Śiva. Devī-dhāma is controlled by three modes, namely goodness, passion, and ignorance. Viṣṇu is the incarnation of goodness, Brahmā of passion, and Śiva of ignorance. Brahmā creates, Viṣṇu maintains, and Śiva destroys the material creation. The material creation comes into being by the will of the Lord, and it is again annihilated by His will. But although the universes of the material energy are thus created and annihilated, the planets in Hari-dhāma are ever existent.

The conditioned living entities who wish to enjoy and not serve are given a chance within Devī-dhāma to seek liberation. Some of them enter Hari-dhāma, some of them enter Maheśa-dhāma, and some of them remain within Devī-dhāma. Maheśa-dhāma is the marginal place between Hari-dhāma and Devī-dhāma. The impersonalists who want to merge into the existence of the Transcendence are placed within Maheśa-dhāma. Those who want to remain within the planetary systems of the material universes do so on various planets. But those who want to go outside the material energy can enter Hari-dhāma and go either to the various planets there or directly to Kṛṣṇaloka.

The system of bhakti-yoga makes one eligible to enter Hari-dhāma, the system of jñāna-yoga makes one eligible to enter Maheśa-dhāma, and the system of karma-yoga obliges one to remain in Devī-dhāma and repeatedly be born and die, changing his material covering according to the standard of karma he performs.
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The primary predominating deities of this material creation are Lord Brahma, Lord Siva and Lord Visnu. Nonetheless, they simply carry out the orders of Lord Krsna, who is master of them all

2016-08-16T14:36:45Z

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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Madhya-lila</h3>
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[[Vanisource:CC Madhya 21.36|CC Madhya 21.36, Translation]]
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The primary predominating deities of this material creation are Lord Brahmā, Lord Śiva and Lord Viṣṇu. Nonetheless, they simply carry out the orders of Lord Kṛṣṇa, who is master of them all.
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</div><div class="quote">
<div class="quote_heading">
The primary predominating deities of this material creation are Lord Brahmā, Lord Śiva and Lord Viṣṇu. Nonetheless, they simply carry out the orders of Lord Kṛṣṇa, who is master of them all.
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<div class="quote_link">
[[Vanisource:CC Madhya 21.36|CC Madhya 21.36, Translation]]
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<div class="quote_translation">
The primary predominating deities of this material creation are Lord Brahmā, Lord Śiva and Lord Viṣṇu. Nonetheless, they simply carry out the orders of Lord Kṛṣṇa, who is master of them all.
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</div><div class="quote">
<div class="quote_heading">
The primary predominating deities of this material creation are Lord Brahmā, Lord Śiva and Lord Viṣṇu. Nonetheless, they simply carry out the orders of Lord Kṛṣṇa, who is master of them all.
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<div class="quote_link">
[[Vanisource:CC Madhya 21.36|CC Madhya 21.36, Translation and Purport]]
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<div class="quote_translation">
The primary predominating deities of this material creation are Lord Brahmā, Lord Śiva and Lord Viṣṇu. Nonetheless, they simply carry out the orders of Lord Kṛṣṇa, who is master of them all.
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<div class="text">
The primary predominating deities of this material creation are Lord Brahmā, Lord Śiva and Lord Viṣṇu. Nonetheless, they simply carry out the orders of Lord Kṛṣṇa, who is master of them all.
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The Deity worshiped in the Temples are Jagannatha Swami with Balarama and Subhadra, and Radha Krishna; when we first start a Temple, we start with Jagannatha Swami

2016-08-13T14:35:14Z

VrindavanPriya:

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{{terms|"The Deity worshiped in the Temples are Jagannatha Swami with Balarama and Subhadra, and Radha Krishna. When we first start a Temple, we start with Jagannatha Swami"}}
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[[Category:My Temples and Centers (Prabhupada)]]
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[[Category:Subhadra (Krsna's sister)]]
[[Category:Radha-Krsna Worship]]
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[[Category:I (Prabhupada)]]
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1970_Correspondence" class="sub_section" sec_index="5" parent="Correspondence" text="1970 Correspondence"><h3>1970 Correspondence</h3>
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<div id="LettertoHanumanPrasadPoddarLosAngeles5February1970_0" class="quote" parent="1970_Correspondence" book="Let" index="77" link="Letter to Hanuman Prasad Poddar -- Los Angeles 5 February, 1970" link_text="Letter to Hanuman Prasad Poddar -- Los Angeles 5 February, 1970">
<div class="heading">The Deity worshiped in the Temples are Jagannatha Swami with Balarama and Subhadra, and Radha Krishna. When we first start a Temple, we start with Jagannatha Swami. My Guru Maharaja recommended Temples of Jagannatha in these countries, so I was inspired to establish first of all Jagannatha Swami because He is kind even to the mlecchas. Then, when there is opportunity, I establish Radha Krishna Murti.
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<span class="link">[[Vanisource:Letter to Hanuman Prasad Poddar -- Los Angeles 5 February, 1970|Letter to Hanuman Prasad Poddar -- Los Angeles 5 February, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Regarding the number of asramas, our Temples are already listed above. The Deity worshiped in the Temples are Jagannatha Swami with Balarama and Subhadra, and Radha Krishna. When we first start a Temple, we start with Jagannatha Swami. My Guru Maharaja recommended Temples of Jagannatha in these countries, so I was inspired to establish first of all Jagannatha Swami because He is kind even to the mlecchas. Then, when there is opportunity, I establish Radha Krishna Murti. So generally in all our Temples, Jagannatha Swami and Lord Caitanya Sankirtana pictures are invariably there, and gradually we are installing Radha Krishna Murtis in each and every center. The program of the Temple worship is as follows: Early in the morning, before sunrise, there is Mangala Aratrik. At 8:00 a.m. there is dressing and decorating of the altar daily. Then, between 11:30 and 12:00 N., Bhoga Aratrik. At 5:00 p.m., opening of the door and Dhoop Aratrik as well as Boikalik Bhoga offering. In the morning we offer fruits and milk to the Deities, and at noon we offer rice, dal, capatis, vegetable, milk, sweet rice, and many other varieties. In the Boikalik Bhoga Aratrik we offer fruits again. Then there is Sandhya Aratrik after dusk; and at 9:00 p.m. we offer Bhoga of Puri, vegetable, milk, sweetmeats, etc. Then there is Sandhya Aratrik after which the Deity rests. This is the general program of worship. We decorate the thrones with profuse flowers, changing the dress and ornaments daily, and as far as possible the Deity platform and the Temple room are kept neat and clean always.</p>
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Narottama dasa Thakura sings, hari hari viphale janama gonainu, indicating that unless one worships Radha-Krsna, one's human form of life is wasted

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 10.1 to 10.13</h3>
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The opportunity for this purification is the special feature of human life; in other lives, this is not possible. Such purification can be achieved very easily by rādhā-kṛṣṇa-bhajana, devotional service rendered to Rādhā and Kṛṣṇa, and therefore Narottama dāsa Ṭhākura sings, hari hari viphale janama goṅāinu, indicating that unless one worships Rādhā-Kṛṣṇa, one's human form of life is wasted.
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[[Vanisource:SB 10.13.53|SB 10.13.53, Purport]]
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Varṇāśrama-dharma, therefore, is essential, for it can bring people to sattva-guṇa. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye ([[Vanisource:SB 1.2.19|SB 1.2.19]]). Tamo-guṇa and rajo-guṇa increase lust and greed, which implicate a living entity in such a way that he must exist in this material world in many, many forms. That is very dangerous. One should therefore be brought to sattva-guṇa by the establishment of varṇāśrama-dharma and should develop the brahminical qualifications of being very neat and clean, rising early in the morning and seeing maṅgala-ārātrika, and so on. In this way, one should stay in sattva-guṇa, and then one cannot be influenced by tamo-guṇa and rajo-guṇa.

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:tadā rajas-tamo-bhāvāḥ
:kāma-lobhādayaś ca ye
:ceta etair anāviddhaṁ
:sthitaṁ sattve prasīdati
:([[Vanisource:SB 1.2.19|SB 1.2.19]])
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The opportunity for this purification is the special feature of human life; in other lives, this is not possible. Such purification can be achieved very easily by rādhā-kṛṣṇa-bhajana, devotional service rendered to Rādhā and Kṛṣṇa, and therefore Narottama dāsa Ṭhākura sings, hari hari viphale janama goṅāinu, indicating that unless one worships Rādhā-Kṛṣṇa, one's human form of life is wasted. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ/ janayaty āśu vairāgyam ([[Vanisource:SB 1.2.7|SB 1.2.7]]). By engagement in the service of Vāsudeva, one very quickly renounces material life. The members of the Kṛṣṇa consciousness movement, for example, being engaged in vāsudeva-bhakti, very quickly come to the stage of being nice Vaiṣṇavas, so much so that people are surprised that mlecchas and yavanas are able to come to this stage. This is possible by vāsudeva-bhakti. But if we do not come to the stage of sattva-guṇa in this human life, then, as Narottama dāsa Ṭhākura sings, hari hari viphale janama goṅāinu—there is no profit in gaining this human form of life.

Śrī Vīrarāghava Ācārya comments that each of the items mentioned in the first half of this verse is a cause for material entanglement. Kāla, or the time factor, agitates the modes of material nature, and svabhāva is the result of association with these modes. Therefore Narottama dāsa Ṭhākura says, bhakta-sane vāsa. If one associates with bhaktas, then one's svabhāva, or nature, will change. Our Kṛṣṇa consciousness movement is meant to give people good association so that this change may take place, and we actually see that by this method people all over the world are gradually becoming devotees.

As for saṁskāra, or reformation, this is possible by good association, for by good association one develops good habits, and habit becomes second nature. Therefore, bhakta-sane vāsa: let people have the chance to live with bhaktas. Then their habits will change. In the human form of life one has this chance, but as Narottama dāsa Ṭhākura sings, hari hari viphale janama goṅāinu: if one fails to take advantage of this opportunity, one's human life is wasted. We are therefore trying to save human society from degradation and actually elevate people to the higher nature.

As for kāma and karma—desires and activities—if one engages in devotional service, one develops a different nature than if one engages in activities of sense gratification, and of course the result is also different. According to the association of different natures, one receives a particular type of body. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu ([[Vanisource:BG 13.22|BG 13.22]]). Therefore we should always seek good association, the association of devotees. Then our life will be successful. A man is known by his company. If one has the chance to live in the good association of devotees, one is able to cultivate knowledge, and naturally one's character or nature will change for one's eternal benefit.
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Category:Madness - devotional

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He (a materialistic devotee) is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-praya (neophyte devotee), or bhaktabhasa, for he is a little enlightened by Vaisnava philosophy

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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Madhya-lila</h3>
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A prākṛta-bhakta, or materialistic devotee, does not purposefully study the śāstra and try to understand the actual standard of pure devotional service. Consequently he does not show proper respect to advanced devotees. He may, however, follow the regulative principles learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-prāya [neophyte devotee], or bhaktābhāsa, for he is a little enlightened by Vaiṣṇava philosophy.
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[[Vanisource:CC Madhya 22.74|CC Madhya 22.74, Translation and Purport]]
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“‘A prākṛta-bhakta, or materialistic devotee, does not purposefully study the śāstra and try to understand the actual standard of pure devotional service. Consequently he does not show proper respect to advanced devotees. He may, however, follow the regulative principles learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-prāya [neophyte devotee], or bhaktābhāsa, for he is a little enlightened by Vaiṣṇava philosophy.’
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This verse is also from Śrīmad-Bhāgavatam ([[Vanisource:SB 11.2.47|SB 11.2.47]]). Śrīla Bhaktivinoda Ṭhākura says that one who has full love for the Supreme Personality of Godhead and who maintains a good friendship with the Lord’s devotees is always callous to those who envy Kṛṣṇa and Kṛṣṇa’s devotees. Such a person is to be considered an intermediate devotee. He becomes a first-class devotee when, in the course of advancing in devotional service, he feels an intimate relationship with all living entities, seeing them as part and parcel of the Supreme Person.
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