View source for If the servant declines to execute the order of the master, however qualified he may be, he is useless. So therefore it is said, kevalaya bhaktya: "without any contamination, simply ready to execute the order of Krsna, or Vasudeva"

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{{terms|"without any contamination, simply ready to execute the order of Kṛṣṇa, or Vasudeva"|"If the servant declines to execute the order of the master, however qualified he may be, he is useless. So therefore it is said, kevalayā bhaktyā"}}
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{{compiler|Visnu Murti}}
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[[Category:Servant of God]]
[[Category:Decline]]
[[Category:Executing for Krsna]]
[[Category:Krsna's Orders]]
[[Category:Krsna Is The Master]]
[[Category:However]]
[[Category:Qualified]]
[[Category:Useless]]
[[Category:Therefore]]
[[Category:Without Any]]
[[Category:Contamination of a Devotee of God]]
[[Category:Krsna Is Lord Vasudeva]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Simply by executing the order of Vasudeva one becomes mukta. Just like master and servant. If the servant executes the order of the master, he is faultless. If the servant declines to execute the order of the master, however qualified he may be, he is useless. So therefore it is said, kevalayā bhaktyā: "without any contamination, simply ready to execute the order of Kṛṣṇa, or Vasudeva." Therefore it is called vāsudeva-parāyaṇā. Therefore it is, in the Bhagavad-gītā it is confirmed, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19): "After many, many births of struggling, when one is actually jñānavān, wise, he surrenders unto Me." So either you become karmī, jñānī or yogī, you are not mukta. Mukta means, I have already defined, mukti hitva anyathā rūpaṁ sva-rūpeṇa avasthiti. When you stay in your own original position to execute the order of Kṛṣṇa, that is mukti.
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[[Vanisource:760108 - Lecture SB 06.01.15 - Nellore|760108 - Lecture SB 06.01.15 - Nellore]]
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Kevalayā. Kevalayā means unalloyed, pure. Kevalayā bhakti means śuddha-bhakti, unalloyed bhakti. Otherwise bhakti is sometimes mixed with jñāna and sometimes mixed with yoga, mixed with karma. Because karmīs, jñānīs and yogīs, they have got some desire to be fulfilled. (break) The karmīs, they want to be elevated to the heavenly planet; the jñānīs, they want to become one with the Supreme Lord; and the yogīs, they want some power to exhibit so that they may be honored as God. (break) (explaining to translator:) The yoga, mystic power, aṇimā, laghimā, siddhi, like that. (break) But bhakti means one must be freed from all these desires. Therefore Śrīla Rūpa Gosvāmī gives the definition of bhakti, anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11): "without any other desire." "Other" means bhukti, mukti, siddhi: to enjoy this material world or to become one with the God or to get some mystic power. So the bhakti means anyābhilāṣitā-śūnyam, no karmī's desire, no jñānī's desire, no yogī's desire. So anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]).

So one should be cleansed from the desires of jñāna, karma, yoga. He should be desireless. So these are all material desires. So when one gives up these material desires, then he is desireless. But one cannot be desireless. That is not possible. Then he is dead and gone. So desirelessness means no material desires. So we cannot be desireless, but desirelessness means no bhukti, no yogic siddhi, neither oneness, monism, to merge into the Supreme. These are all material desires. So bhakti means ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttama ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]). That is first-class bhakti, when we are ready to serve Kṛṣṇa as He orders. So to become ready to serve Kṛṣṇa is desirelessness. Otherwise a living entity, a living being, cannot be desireless.

So this Kṛṣṇa consciousness movement is teaching how to become desirous to serve Kṛṣṇa. This teaching, perfection of instruction, we find in the Bhagavad-gītā when Arjuna says, kariṣye vacanaṁ tava ([[Vanisource:BG 18.73 (1972)|BG 18.73]]): "I shall execute what You order me." Te vacanaṁ tava: "I shall execute any order which You order me." Arjuna was a warrior, soldier. When he was . . . Before his hearing Bhagavad-gītā he was a soldier, and after hearing Bhagavad-gītā he remained a soldier. But in the beginning of the fight he was not willing to fight with his brothers. Although Kṛṣṇa was speaking to him that "You fight," he was declining. This is the stage of abhakta, or nondevotee. Although mundane person will very much be pleased that "Arjuna was not willing to fight. He is nonviolent," but Kṛṣṇa was not accepting. So fighting is not a good business, so Arjuna was declining to fight. It was good from the worldly point of view. But after hearing Bhagavad-gītā, when Kṛṣṇa inquired from Arjuna, "What you have decided?" Arjuna replied, naṣṭo mohaḥ smṛtir labdhā kariṣye vacanaṁ tava ([[Vanisource:BG 18.73 (1972)|BG 18.73]]): "Now I am quite in knowledge. I shall execute Your order." This is mukti. When we are prepared to execute the order of Kṛṣṇa, that is the platform of mukti.

Therefore it is said, kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ ([[Vanisource:SB 6.1.15|SB 6.1.15]]). Simply by executing the order of Vasudeva one becomes mukta. Just like master and servant. If the servant executes the order of the master, he is faultless. If the servant declines to execute the order of the master, however qualified he may be, he is useless. So therefore it is said, kevalayā bhaktyā: "without any contamination, simply ready to execute the order of Kṛṣṇa, or Vasudeva." Therefore it is called vāsudeva-parāyaṇā. Therefore it is, in the Bhagavad-gītā it is confirmed, bahūnāṁ janmanām ante jñānavān māṁ prapadyate ([[Vanisource:BG 7.19 (1972)|BG 7.19]]): "After many, many births of struggling, when one is actually jñānavān, wise, he surrenders unto Me." So either you become karmī, jñānī or yogī, you are not mukta. Mukta means, I have already defined, mukti hitva anyathā rūpaṁ sva-rūpeṇa avasthiti. When you stay in your own original position to execute the order of Kṛṣṇa, that is mukti.

So in the previous verses the mode of progress is tapasa brahmacaryeṇa śamena damena vā ([[Vanisource:SB 6.1.13-14|SB 6.1.13]]). These things are to be executed. But here in these verses, simply if you become a pure devotee, then it is to be understood that you have already executed tapasā, brahmācārya, śama, dama, everything. As soon as you surrender to Kṛṣṇa . . .

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:sarva-dharmān parityajya</dd><dd>mām ekaṁ śaraṇam</dd><dd>ahaṁ tvāṁ sarva-pāpebhyo</dd><dd>mokṣayiṣyāmi . . .</dd><dd>([[Vanisource:BG 18.66 (1972)|BG 18.66]])
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That our miserable condition of life is due to our material attraction, or pāpa, impious activities. Here it is confirmed that kevalayā bhaktyā, aghaṁ dhunvanti kārtsnyena: totally you can kill all reaction of sinful activities. And a very good example is given here: nīhāram iva bhāskaraḥ. Nīhāra means fog. In the fog you cannot see what is there in your front. But as soon as there is sunrise, immediately fog is dissipated. Therefore,

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:bahūnāṁ janmanam ante</dd><dd>jñānavān māṁ prapadyate</dd><dd>vāsudevaḥ sarvam iti</dd><dd>sa mahātmā sudurlabhaḥ</dd><dd>([[Vanisource:BG 7.19 (1972)|BG 7.19]])
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When we understand that Vāsudeva is the Supreme, sa mahātmā, then we become the great mahātmā.

So if you accept Kṛṣṇa consciousness, then life of ignorance will finish, and you come to the light and become liberated. If you come to Kṛṣṇa consciousness, the light is there. Therefore the darkness of life is dissipated. Therefore it is said, ārādhito yadi haris tapasā tataḥ kim (Nārada Pañcarātra): "If you have learned how to worship Hari, the Supreme Personality of Godhead, then there is no more use of your tapasya." (break) . . . ārādhito yadi haris tapasā tataḥ kim: "And if you cannot understand Hari, then what is the use of your tapasya?" Antar-bahir yadi haris tapasā tataḥ kim: "If you can see Hari, Kṛṣṇa, within yourself and outside yourself, then what is the use of tapasya?" Nantar-bahir, antar-bahir yadi haris tapasā tataḥ kim: "And if you have not learned to see Kṛṣṇa, Hari, within yourself and outside, then what is the use of your tapasya?"

So this movement is giving the chance to everyone. It doesn't mean for any particular nation, particular country or particular person. For everyone. Caitanya Mahaprabhu said, "All over the world." Caitanya Mahāprabhu said, "All over the world, in every village and every town, this message will be spread." And that is being done now. So it is a great movement. I request you all to join wholeheartedly.
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