View source for Tyaktva sva-dharmam caranambujam harer bhajann apakvo (SB 1.5.17). This verse is very important. Even by sentiment one comes to Krsna consciousness and discharges the regulative duties, chants Hare Krsna, his next life is guaranteed as a human being

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{{terms|"This verse is very important. Even by sentiment one comes to Krsna consciousness and discharges the regulative duties, chants Hare Krsna, his next life is guaranteed as a human being"}}
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[[Category:Important Verses]]
[[Category:Very Important]]
[[Category:Even By]]
[[Category:Sentiment]]
[[Category:One (as in someone)]]
[[Category:Come To]]
[[Category:Coming to Krsna Consciousness]]
[[Category:Discharge of Duties]]
[[Category:Regulative Principles]]
[[Category:Chanting Hare Krsna]]
[[Category:Next Life]]
[[Category:Guarantee]]
[[Category:Human Beings]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo 'tha patet tato yadi yatra kva va abhadram abhūd amuṣya kim (SB 1.5.17). This verse is very important. Even by sentiment one comes to Kṛṣṇa consciousness and discharges the regulative duties, chants Hare Kṛṣṇa, his next life is guaranteed as a human being.
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[[Vanisource:751102 - Morning Walk - Nairobi|751102 - Morning Walk - Nairobi]]
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Prabhupāda: Quality, you'll understand first of all come to the quality. Without having quality, how he'll understand the quality? You follow the instruction of your spiritual master, of the śāstra. That is your duty. Quality, no quality—it is not your position to understand. When the quality comes, there is no force. You will have a taste for chanting. You will desire at that time, "Why sixteen round? Why not sixteen thousand rounds?" That is quality. That is quality. It is by force. You'll not do it; therefore at least sixteen rounds. But when you come to the quality, you will feel yourself, "Why sixteen? Why not sixteen thousand?" That is quality, automatically. Just like Haridāsa Ṭhākura was doing. He was not forced to do. Even Caitanya Mahāprabhu, He requested, "Now you are old enough. You can reduce." So he refused, "No. Up to the end of my life I shall go on." That is quality. Have you got such tendency that you will go on chanting and nothing to do? That is quality. Now you are forced to do. Where is the question of quality? That is given a chance so that one day you may come to the quality, not that you have come to the quality.

Quality is different. Athāśaktiḥ. Aśakti, attachment. Just like Rūpa Gosvāmī says that "How shall I chant with one tongue? And how shall I hear, two ears? Had it been millions of tongue and trillions of ear, then I could enjoy it." This is quality. Quality is not so cheap. Maybe after many births. For the time being you go on following the rules and regulations. It is being done by force. Where is the quality? So you wanted to understand quality. This is the quality. You'll not be forced, but automatically you'll desire. That is quality. I am writing books. I am not being forced by anyone. Everyone can do that. Why one does not do it? Why I get up at night, one o'clock, and do this job? Because I cannot do without it. How one will do it artificially? This is quality. Therefore they like my purports. That quality is shown by Caitanya Mahāprabhu. Śunyayitaṁ jagat sarvaṁ govinda virahena me (Śikṣāṣṭaka 7): "Oh, I do not see Govinda. The whole world is vacant." Śunyayitaṁ jagat sarvaṁ govinda virahena me. This is quality. Just like we have got practical example: one man's beloved has died, and he is seeing the whole universe vacant. Is it vacant? So that is quality of love.

So there is no formula of quality. It is to be understood by himself. Just like if after eating something you feel refreshed and get strength, that is quality. You haven't got to take certificate: "Will you give me a certificate that I have eaten?" You'll understand whether you eaten or not. That is quality. When you'll feel so much ecstasy in chanting Hare Kṛṣṇa, that is quality. Not artificially—"Chant. Chant. Otherwise get out." This is not quality. This is in expectation that someday you may come to quality. That requires time. That requires sincerity. But quality is there. Śravanādi śuddha citte karaye . . . ([[Vanisource:CC Madhya 22.107|CC Madhya 22.107]]). It will be awakened. Not by force. Just like love between two person, it cannot be forced: "You must love him. You must love her." No, that is no love. That is not love. When they automatically love one another, that is quality. Dora vede (?) prema.

And therefore formerly, at least in the Indian society, the . . . At an early age they were married. There is no quality in that quality. But gradually, remaining together, the quality of love increases. Then the wife takes care of the husband, and the husband takes care . . . They become bound up, united in love. That is quality. In the beginning, what the child knows about love? No. But they are allowed to remain as husband and wife. They are thinking that "I have got my husband," "I have got my wife," and as the age increases, the dealings becomes intimate. Then they become affectionate. That is quality. Not in the beginning there is any quality. It is by the parents' arrangement. That's all. In our day, the marriage was performed when the girl is ten years, twelve years, nine years. Twelve years is very late marriage. My second sister, she became twelve years old. So my mother became so disturbed that "This girl is not being married. Shall I commit suicide?" Yes. You see? My eldest sister, she was nine years old, older than me, and she was married before my birth. And my mother-in-law was married at the age of seven years, and my father-in-law was eleven years. I was married . . . My wife was eleven years.

So in this age there is no question of love. It is not that the husband and wife lives together. No. Unless the girl is grown up, she is not going to the husband. She remains with the father and mother. Sometimes they meet, and the wife is taught, giving some sweetmeat to the husband—official. Official. The parents of the girl: "Just go up to your husband and offer this." So she comes as obedient servant. But gradually they get the connection. In this way the love develops, and when they are fifteen, sixteen years old, they are allowed to live together. Because both of them have already developed that "She is my wife," "He is my husband," psychologically. And there was no question of divorce. The love is so strong, they cannot dream even that "I have to leave my wife," "I have to leave my husband." They cannot dream it. They may fight. The husband and wife fighting, that is not unusual. Therefore Canakya Paṇḍita says, "Fight between the husband, wife, never take it seriously." Daṁpatye kalahe caiva baṁbhāraṁbhe laghu-kriya: "They'll make all arambha, but it is not very important. Don't take." Next moment they will again live peacefully. So according to Indian culture, there is no divorce. There is no question of divorce. Both the husband and wife, they cannot dream of divorce, the love was so strong. Even Gandhi's life, he fought with his wife and pushed her out of the house: "Get out. I don't want you." And Kasturabhai, she began to cry on the street, "Where shall I go? You have driven me away." Then Gandhi said, "Come on." Finished. (laughter) He has written in his life. (pause)

Devotee: I'm curious about the destination of a neophyte devotee. If a neophyte devotee is with determination endeavoring for purification but he were to meet with death as he is still influenced by the lower modes, although he is seriously trying, then does he take another birth, or does he go to Kṛṣṇa?

Prabhupāda: No, he has to take another birth. If he is not completely purified, he has to suffer another birth. Nobody is allowed to enter into the spiritual unless he is cent percent pure. No allowance. Then he has to . . . Therefore it is said, śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sañjāyate ([[Vanisource:BG 6.41 (1972)|BG 6.41]]). He is given chance, another chance, to take birth in a very pure brāhmaṇa family or rich family so that he may take again the chance. Not in . . . he is allowed to enter. He is given a good chance again. That is his benefit. Even if you are failure, still, your next birth as a very first class human being is guaranteed. Not for others. It is only for the yogīs. If he is . . . Therefore it is said that "What is the loss even if he is failure?" Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo 'tha patet tato yadi yatra kva va abhadram abhūd amuṣya kim ([[Vanisource:SB 1.5.17|SB 1.5.17]]). This verse is very important. Even by sentiment one comes to Kṛṣṇa consciousness and discharges the regulative duties, chants Hare Kṛṣṇa, his next life is guaranteed as a human being. Even he does it for some time—he is not perfect—still, his next life is guaranteed. But others, there is no such guarantee. Even if he discharges his so-called duties, material duties, there is no guarantee that he'll become a human being.

Harikeśa: Is that why Ajāmila had to go to Hṛṣīkeśa and perform devotional service?

Prabhupāda: Eh?

Harikeśa: Ajamila, after he chanted "Nārāyaṇa," they let him stay in that body, and then he went to Hṛṣīkeśa and performed devotional service and then became perfect.

Prabhupāda: No, he was already perfect, but to increase his desire—"How shall I go Vaikuṇṭha?"—another time he had to go. He was a perfect; otherwise how he was saved from the Yamadūtas?

Harikeśa: So if a devotee dies and remembers Kṛṣṇa, although he is not perfect . . .

Prabhupāda: Unless he is perfect, he cannot remember Kṛṣṇa. That is not possible. That is not possible. That is theory only. He must be perfect. Somehow or other, he fallen, so Kṛṣṇa gives him the chance. That is a special concession for devotee. Some way or other, you become devotee. Even if you cannot finish the whole job, if you fall down, still, there is guarantee that you get your birth in a very good society. That is the prerogative.
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