View source for There are two words, gosvami and go-dasa. Persons who are servant of their senses, they are called materialistic go-dasa, and persons who are master of the senses, they are called gosvami. Gosvami. They control the senses

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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="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="LectureLosAngelesNovember131968_0" class="quote" parent="General_Lectures" book="Lec" index="28" link="Lecture -- Los Angeles, November 13, 1968" link_text="Lecture -- Los Angeles, November 13, 1968">
<div class="heading">You become master of the senses when you are actually servant of Kṛṣṇa; otherwise it is not possible. There are two words, gosvāmī and go-dāsa. Persons who are servant of their senses, they are called materialistic go-dāsa, and persons who are master of the senses, they are called gosvāmī. Gosvāmī. They control the senses.
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<span class="link">[[Vanisource:Lecture -- Los Angeles, November 13, 1968|Lecture -- Los Angeles, November 13, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Narottama dāsa Ṭhākura, representing ourself, he is lamenting, "My dear Lord, I have spoiled my life. I have simply spoiled my life." Why? This life, this human form of life, manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā. This human form of life was meant for understanding what is Rādhā-Kṛṣṇa and worship Rādhā-Kṛṣṇa or Lord, His energy, whatever you call. Hare Kṛṣṇa or Rādhā-Kṛṣṇa, Hare Rāma, the same thing, the Lord and His energy. So, "Instead of making contact with Rādhā-Kṛṣṇa, I am simply spoiling my life in sense gratification." So he's lamenting, hari hari biphale janama goṅāinu: "Uselessly I have spoiled my life." Why? What is your lamentation? He says, golokera prema-dhana, hari-nāma-saṅkīrtana. This chanting of Hare Kṛṣṇa, this transcendental vibration is not any material thing. It is imported from the transcendental abode, golokera. Goloka means the transcendental abode of Kṛṣṇa. Golokera prema-dhana. From there, the transcendental abode of Kṛṣṇa... Just like the sunshine, wherefrom it has come? From the sun planet. Everyone knows it. Although you cannot go there, it is far, far beyond your reach, but you can understand that the sunshine is coming from the sun globe. There is no doubt about it. Similarly this vibration, this shining, is coming from Kṛṣṇa, Goloka. Golokera prema-dhana. And prema-dhana means this chanting is in love with Kṛṣṇa. Golokera prema-dhana, hari-nāma-saṅkīrtana, rati nā janmilo kene tāy. "I've no attachment for this." Why should one be attached to this? That is explained in the next line: viṣaya-viṣānale, dibā-niśi hiyā jvale. Hiyā means heart. Our heart is always burning. Why? In touch with this material sense gratificatory process. No sense gratificatory process is giving me satisfaction. I'm trying this way, that way, this way, that way, that way. You see? Just like people are trying sense gratification in so many ways. They have come to the last point, naked picture, naked dance. What is called? That short, what is called?</p>
<p>Devotee: Miniskirt.</p>
<p>Prabhupāda: Miniskirt, yes. (laughs) So because here the basic principle only sex, everyone is inviting, "Yes, come on, sex. Come on, sex." But this way, that way, sex, anyway you enjoy, you cannot be satisfied. That is certain. Because that is not your platform of enjoyment. You are spirit soul. Unless you come to the spiritual platform, these material, any kind of sense enjoyment... Therefore you will never be satisfied. You'll simply hankering after, but there will be no satisfaction. Therefore Narottama dāsa Ṭhākura says, viṣaya-viṣānale. Viṣaya means these material demands, eating, sleeping, mating, these are called viṣaya. They are just like poison, fire. So everyone is burning. Viṣaya-viṣānale, dibā-niśi hiyā jvale. Jvale means it is burning, my heart is burning. Tari bare nā koinu upāy. "But I did not search out the relief, the immediate relief, hari-saṅkīrtana, this chanting. I have no attachment for this. Therefore I have spoiled my life."</p>
<p>Then he says, brajendra-nandana yei, śacī-suta hoilo sei. Now, this chanting of Hare Kṛṣṇa is introduced by Kṛṣṇa Himself, Vrajendra-nandana. Kṛṣṇa appeared as the son of Mahārāja Nanda in Vṛndāvana; therefore He is called Vrajendra-nandana, Vrajeśa-tanaya. These are names. So this same Vrajendra-nandana, Kṛṣṇa, has appeared as Śacīnandana. The Supreme Personality of Godhead takes pleasure when He's addressed with His devotee's name, with His energy's name. Devotee's also His energy. So He has no father. He is father of everyone. But He accepts some devotee. A devotee wants Kṛṣṇa as his son; therefore Kṛṣṇa accepts a devotee as His father. So nobody can become His father but a devotee... Just like this girl, Nandarāṇī, is raising her daughter, always giving service. The child is accepting service from the parents. Her business is only to accept. Torture and accept service. So devotees accept Kṛṣṇa as son so that Kṛṣṇa may simply torture them and accept service. That is the policy. Because the devotee want to render service, so this is the best way of service rendering. The child will draw always service. So this conception, fatherhood of the Absolute Truth, of the Supreme Personality of Godhead, is undoubtedly very good, but there is no service. Father is meant for exacting: "Father, give me this. Father, give me this." And here, the Vaiṣṇava conception, to accept the Supreme as child to render service. Not to accept. No parents accept any service from the child, but he simply gives service.</p>
<p>So anyway, Vrajendra-nandana, the idea of accepting the Lord as son... Mahārāja Nanda accepted Kṛṣṇa as his son, similarly Śacīdevī accepted Lord Caitanya as his (her) son. So both of Them are the one. So Narottama dāsa Ṭhākura says, "The same Vrajendra-nandana, Kṛṣṇa, has now appeared as Lord Caitanya, as the son of Śacī. And the same Balarāma has become Nitāi." And what is Their business? The business is pāpī-tāpī jata chilo: "They are claiming all kinds of sinful conditioned souls." Their only business is... Because in this age, Kali-yuga, you cannot find any perfectly pious man or saintly person. Everyone is addicted to so many sinful activities. So pāpī-tāpī yata chilo, hari-nāme uddhārilo. Simply by distributing this chanting, He claimed everyone, however fallen he may be. "Come on, chant Hare Kṛṣṇa and become delivered." So nice thing. Pāpī-tāpī yata chilo, hari-nāme uddhārila. What is the evidence that He has? Ta 'ra sākṣī jagāi and mādhāi. Jagāi-Mādhāi, they were two brothers, debauch number one. You see. They were all kinds of sinful affairs. They were drunkards, they were woman hunters, meat-eaters, so many things. And, of course, they were born in a very high brāhmaṇa family, but bad association, they became like that. Similarly, at the present age, this human society, although they are coming from the Aryan family, very nice family, but due to association the only environment is there's woman and intoxication, meat-eating, and gambling. That's all. So Jagāi-Mādhāi is the specimen sample of this population, and Lord Caitanya delivered them simply by this Hare Kṛṣṇa. So this chanting process, Hare Kṛṣṇa, will actually deliver all these fallen souls without any failure. It is not bogus propaganda. Anyone who will take to this chanting process, whatever, you don't consider about his past life. He will become saintly. He will become a pure Kṛṣṇa conscious person. So pāpī-tāpī yata chilo, hari-nāme uddhārilo, ta 'ra sākṣī jagāi-mādhāi. The evidence is Jagāi-Mādhāi.</p>
<p>Then he says, hā hā... When he has come to the senses, that "I am eternal servant of Kṛṣṇa," then he surrenders. This process, the chanting process, will purify our heart, our burning heart, and one will come to the understanding that "I am eternal servitor of the Supreme, Kṛṣṇa." Then, as soon as he comes to this understanding, as it is confirmed in the Bhagavad-gītā, bahūnāṁ janmanām ante jñānavān māṁ prapadyate ([[Vanisource:BG 7.19|BG 7.19]]), "After many, many births when one person becomes actually wise, a man of wisdom, jñānavān'—jñānavān means wise man—then what does he do? "He surrenders unto Me," Kṛṣṇa says. Why? Vāsudevaḥ sarvam iti ([[Vanisource:BG 7.19|BG 7.19]]). "Because Vāsudeva, Kṛṣṇa, is everything." Sa mahātmā su-durlabhaḥ: "That kind of great soul is very rare." That is stated in... But Caitanya Mahāprabhu has made easy to become such kind of great soul simply by chanting Hare Kṛṣṇa. Therefore Narottama dāsa Ṭhākura, at the end he says, hā hā prabhu nanda-suta, vṛṣabhānu-sutā-juta. Again the sutā, the son, son of Nanda, and Rādhārāṇī, the daughter of Vṛṣabhānu, They are standing. Kṛṣṇa... Vaiṣṇava, they do not worship Kṛṣṇa alone without Rādhārāṇī. They do not worship Rāma without Sītā. They do not worship Nārāyaṇa without Lakṣmī, because the Lord and the energy must be there. We don't say..., we don't believe that God is without any energy. No. "Hare Kṛṣṇa." First the energy is addressed, Harā, Hare, then Kṛṣṇa. So here also, Narottama dāsa Ṭhākura prays, "My dear Lord Kṛṣṇa, You are now present before me with Your internal potency, Your pleasure potency, Rādhārāṇī. So I am surrendering unto You." Hā hā prabhu nanda-sutā. "Don't neglect me because I am so sinful, my past life is so black. Don't neglect me. Please accept me. Don't kick me away. I surrender unto You." This is the purport of this song.</p>
<p>So this instruction should be taken by all of us. The purificatory process is chanting Hare Kṛṣṇa. And as soon as our heart is purified, we completely become convinced that "The Lord is Supreme. I am His eternal servant. I have forgotten this. Servant, my servitorship is there, but instead of serving the Lord, I am serving my senses. That's all. I have never become the master. I am not master of my sense; I am the servant of my senses. That is my position." So why not becoming the servant of the Supreme instead of serving on the servant of the senses? You cannot become master. Actually, you become master of the senses when you are actually servant of Kṛṣṇa; otherwise it is not possible. There are two words, gosvāmī and go-dāsa. Persons who are servant of their senses, they are called materialistic go-dāsa, and persons who are master of the senses, they are called gosvāmī. Gosvāmī. They control the senses. The tongue wants to eat something which is not... "Oh," he controls. "Oh, tongue, you cannot taste these things. It is not Kṛṣṇa prasāda." Therefore he becomes gosvāmī, master. He does not allow the tongue to eat any nonsense thing except Kṛṣṇa prasāda. He cannot allow his senses, his anything for sense gratification. Only for the service. That is called devotional service. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). Bhakti, this devotional service, means when you engage your senses for the satisfaction of the master of the senses. The supreme master of the senses is Kṛṣṇa. So we are trying to apply the senses for our personal service. This is called māyā; this is called illusion. The same senses purified, when they'll be engaged in the service of Kṛṣṇa, that is perfection. So we are not going to stop the activities of the senses, but senses are being purified for being engaged in the service of the Lord. This is Kṛṣṇa consciousness.</p>
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