Srimad Bhagavatam – 7.5.47~51 | HH Bhanu Swami Maharaj | ISKCON Rome | July 28, 2025
Om Namo Bhagavate Vāsudevāya
Om Namo Bhagavate Vāsudevāya
Om Namo Bhagavate Vāsudevāya
nama om vishnu-padaya krishna-preshthaya bhu-tale
srimate bhaktivedanta-svamin iti namine
namas te sarasvate deve gaura-vani-pracharine
nirvishesha-shunyavadi-pashchatya-desha-tarine
jaya sri-krishna-chaitanya
prabhu nityananda
sri-adwaita gadadhara
shrivasadi-gaura-bhakta-vrinda
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
Reading from Srimad Bhagavatam Canto 7 Chapter 5 Verse 47.
ŚB 7.5.47
अप्रमेयानुभावोऽयमकुतश्चिद्भयोऽमर: ।
नूनमेतद्विरोधेन मृत्युर्मे भविता न वा ॥ ४७ ॥
aprameyānubhāvo ’yam
akutaścid-bhayo ’maraḥ
nūnam etad-virodhena
mṛtyur me bhavitā na vā
Synonyms
aprameya — unlimited; anubhāvaḥ — glory; ayam — this; akutaścit-bhayaḥ — having no fear from any quarter; amaraḥ — immortal; nūnam — definitely; etat-virodhena — because of going against him; mṛtyuḥ — death; me — my; bhavitā — may be; na — not; vā — or.
Translation
I can see that this boy’s strength is unlimited, for he has not feared any of my punishments. He appears immortal. Therefore, because of my enmity toward him, I shall die. Or maybe this will not take place.
ŚB 7.5.49
जितं त्वयैकेन जगत्त्रयं भ्रुवोर्
विजृम्भणत्रस्तसमस्तधिष्ण्यपम् ।
न तस्य चिन्त्यं तव नाथ चक्ष्वहे
न वै शिशूनां गुणदोषयो: पदम् ॥ ४९ ॥
jitaṁ tvayaikena jagat-trayaṁ bhruvor
vijṛmbhaṇa-trasta-samasta-dhiṣṇyapam
na tasya cintyaṁ tava nātha cakṣvahe
na vai śiśūnāṁ guṇa-doṣayoḥ padam
Synonyms
jitam — conquered; tvayā — by you; ekena — alone; jagat-trayam — the three worlds; bhruvoḥ — of the eyebrows; vijṛmbhaṇa — by the expanding; trasta — become afraid; samasta — all; dhiṣṇyapam — the chief persons in every planet; na — not; tasya — from him; cintyam — to be anxious; tava — of you; nātha — O master; cakṣvahe — we find; na — nor; vai — indeed; śiśūnām — of children; guṇa-doṣayoḥ — of a good quality or fault; padam — the subject matter.
Translation
O lord, we know that when you simply move your eyebrows, all the commanders of the various planets are most afraid. Without the help of any assistant, you have conquered all the three worlds. Therefore, we do not find any reason for you to be morose and full of anxiety. As for Prahlāda, he is nothing but a child and cannot be a cause of anxiety. After all, his bad or good qualities have no value.
ŚB 7.5.50
इमं तु पाशैर्वरुणस्य बद्ध्वा
निधेहि भीतो न पलायते यथा ।
बुद्धिश्च पुंसो वयसार्यसेवया
यावद्गुरुर्भार्गव आगमिष्यति ॥ ५० ॥
imaṁ tu pāśair varuṇasya baddhvā
nidhehi bhīto na palāyate yathā
buddhiś ca puṁso vayasārya-sevayā
yāvad gurur bhārgava āgamiṣyati
Synonyms
imam — this; tu — but; pāśaiḥ — by the ropes; varuṇasya — of the demigod known as Varuṇa; baddhvā — binding; nidhehi — keep (him); bhītaḥ — being afraid; na — not; palāyate — runs away; yathā — so that; buddhiḥ — the intelligence; ca — also; puṁsaḥ — of a man; vayasā — by increase of age; ārya — of experienced, advanced persons; sevayā — by the service; yāvat — until; guruḥ — our spiritual master; bhārgavaḥ — Śukrācārya; āgamiṣyati — will come.
Translation
Until the return of our spiritual master, Śukrācārya, arrest this child with the ropes of Varuṇa so that he will not flee in fear. In any case, by the time he is somewhat grown up and has assimilated our instructions or served our spiritual master, he will change in his intelligence. Thus there need be no cause for anxiety.
ŚB 7.5.51
तथेति गुरुपुत्रोक्तमनुज्ञायेदमब्रवीत् ।
धर्मो ह्यस्योपदेष्टव्यो राज्ञां यो गृहमेधिनाम् ॥ ५१ ॥
tatheti guru-putroktam
anujñāyedam abravīt
dharmo hy asyopadeṣṭavyo
rājñāṁ yo gṛha-medhinām
Synonyms
tathā — in this way; iti — thus; guru-putra-uktam — advised by Ṣaṇḍa and Amarka, the sons of Śukrācārya; anujñāya — accepting; idam — this; abravīt — said; dharmaḥ — the duty; hi — indeed; asya — unto Prahlāda; upadeṣṭavyaḥ — to be instructed; rājñām — of the kings; yaḥ — which; gṛha-medhinām — who are interested in householder life.
Translation
After hearing these instructions of Ṣaṇḍa and Amarka, the sons of his spiritual master, Hiraṇyakaśipu agreed and requested them to instruct Prahlāda in that system of occupational duty which is followed by royal householder families.
Purport
Hiraṇyakaśipu wanted Prahlāda Mahārāja to be trained as a diplomatic king in ruling the kingdom, the country or the world, but not to be advised about renunciation or the renounced order of life. The word dharma here does not refer to some religious faith. As clearly stated, dharmo hy asyopadeṣṭavyo rājñāṁ yo gṛha-medhinām. There are two kinds of royal families — one whose members are simply attached to household life and the other consisting of rājarṣis, kings who govern with ruling power but are as good as great saints. Prahlāda Mahārāja wanted to become a rājarṣi, whereas Hiraṇyakaśipu wanted him to become a king attached to sense enjoyment (gṛha-medhinām). Therefore in the Āryan system there is varṇāśrama-dharma, by which everyone should be educated according to his position in society’s division of varṇa (brāhmaṇa, kṣatriya, vaiśya and śūdra) and āśrama (brahmacarya, gṛhastha, vānaprastha and sannyāsa).
A devotee purified by devotional service is always in the transcendental position above the mundane qualities. Thus the difference between Prahlāda Mahārāja and Hiraṇyakaśipu was that Hiraṇyakaśipu wanted to keep Prahlāda in mundane attachment whereas Prahlāda was above the modes of material nature. As long as one is under the control of material nature, his occupational duty is different from that of a person not under such control. One’s real dharma, or occupational duty, is described in Śrīmad-Bhāgavatam (dharmaṁ tu sākṣād bhagavat-praṇītam). As described to his order carriers by dharmarāja, or Yamarāja, a living being is a spiritual identity, and therefore his occupational duty is also spiritual. The real dharma is that which is advised in Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. One must give up one’s material occupational duties, just as one must give up his material body. Whatever one’s occupational duty, even according to the varṇāśrama system, one must give it up and engage in one’s spiritual function. One’s real dharma, or occupational duty, is explained by Śrī Caitanya Mahāprabhu. Jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’: every living being is an eternal servant of Kṛṣṇa. That is one’s real occupational duty.
HH Bhanu Swami Maharaj:
So here Hiranyakasipu is eagerly to teach Prahalad about dharma. So, we also know Krishna comes into the material world, to establish dharma. So what is wrong with Hiranyakasipu [Laughs] ? He is trying to teach dharma to his son [Laughs]. And in this dharma, he is actually teaching Varanashram dharma. So in this particular verse, he say, you teach Prahalad about the varna of Kings, that is Kshatrya dharma and about the Grahamedis, which is Grahastha ashram. So it appears that Hiranyakasipu is teaching something very good, which is mentioned in scripture. Apparently we can say, yes, he is teaching some short of Varnashram.
As Prabhupad points out in the Purport however, that the very goal of Varnahsram is to give up everything. And the Varnashram which Hiranyakasipu wants to teach to Prahalad is not to give up everything, but to become very attached to everything in the material world. So that of course is also a suggestion by the word – ‘Grahamedi’ which is used. ‘Medi’ means intelligence or thinking, that’s why Grahamedi means one who is thinking of the house all the time. Of course, we have the ashram called Grahastha – which means that be situated in the house. So there is some concession made, people can get married and have children and have house and have possessions, so that is situated in the house. However, the Grahastha should not become overly attached. And ultimately, he should renounce the house. We see the great kings like Bharath, renounce the kingdom and run after the forest and became vanaprastha. So in the actual Varanashram system, there is some detachment and there is also some worship of the Supreme Lord. Of course in that system, there is worship of the Lord, but it is secondary. It is secondary, it is not primary.
On the other hand, if a person is doing Bhakti Yoga, Bhakti Yoga becomes the major process, the main process. And one can also do Varanashram, but it is secondary or he may not do Varanashram at all. So for instance, Haridasa Thakur – no Varanashram, but he is the Nama Acharya. So, Bhakti is not dependent upon a Varanashram system. However, it can be practiced if it is favorable and not contradictory to Bhakti. So particularly if one is married, then with children then one should follow some rules. So one can follow the rules of Varanashram, as long as they don’t contradict Bhakti or one cannot follow the Varanashram system at all and renounce everything. Of course, if one takes Sannyas, Sannyas is part of Varanashram. So one can renounce even Sannyas and then one is [Laughs] just doing Bhakti. So of course, what we call the Babajis, follow this process, they are not Sannyasis, they are not Grahasthas, they are not Brahmachais, they are nothing, but they are practicing Bhakti. Usually in Vrindavan or in the ancient times, we see someone like Jada Bharat or Rishbadev not following Varanashram. On the other hand, we do find many Vaishnavas following Varanashram. Lord Chaitanya followed Varanashram, even he is Sannyasi in the Varnashram system. But it is always secondary to the process of Bhakti.
So on the other hand, some people do not do Bhakti as a major process, but if they are doing Varanashram, they should also respect and worship the Supreme Lord. So some people do not do Bhakti as a major process they are not so enthusiastic, nevertheless they should also worship the Lord a little bit. And they should understand that ultimately the goal of life is not Artha, dharma, Kama or Moksha, but Prema. So that type of system is approved by the Vedas.
Then we have Varanashram with no worship of the Lord and Bhaktivinoda Thakura calls this Asuric-Varanashram [Laughs]. This is the system of Hiranyakasipu [Laughs]. So he believes in Varnas, Kings etc, he even had some Brahmanas, they were paid off and he had Ashramas but mainly Grhastha Ashram and of course the brahmacharis were there getting taught but no recognition of Supreme Lord. So on the surface, it looks like the other Varanashram, the approved Varanashram, but actually it is quite different. So the goal of this demoniac Varanashram is enjoyment in the material world.
Even if one recognizes the Lord a bit, but one doesn’t understand about Prema at least the goal is Moksha. So very famous are the four goals of human life or Purusharthas – Artha, dharma, Kama, Moksha. So these are the goals of this Varanashram system. But if one is devotee there, then one will understand that the real goal is Prema.
So the demon following Varanashram, automatically crosses out Prema and even crosses out Moksha [Laughs]. We see that Hiranyakasipu’s goal was to be immortal. Not by getting out of the material world and getting Moksha or Prema but by staying in the material world [Laughs]. So he did his tapasyas, in order to not be killed by anybody – a human or a devata or an animal or any weapon or any time etc to be deathless [Laughs]. So the only purpose of his dharma is to enjoy. Some of the rules may look similar to the approved system of Varnashram, but actually the goal is quite similar. All around the world, we will find also systems similar to that, they will have rules and regulations, so people can enjoy the material world. So most countries have rules and regulations but nothing to do about getting liberation or getting Prema [Laughs]. So the ultimate purpose is, simply everybody live happily on earth [Laughs]. Of course they don’t promise immortality also [Laughs]. Well they try, but they can never promise [Laughs]. So Hiranyakasipu was a little more ambitious. So the goal is to have material enjoyment eternally. And if we get that, why do we need liberation? So that’s the ambition of Hiranyakasipu, of course it was foolish. So ultimately, we see though he thought he was immortal, he was not. And the Supreme Lord very easily was able to kill him.
So Prahalad on the other hand understood the situation, that all of this material endeavor is ultimately useless. So he rejected those teachings of his teachers. He was teaching the other students the dharma, which is Bhagavad dharma. So Bhagavad dharma means Bhakti Yoga. So of course, what is that Bhakti Yoga? So he explains, sravanam, kirtanam, smaranam, pada sevanam, archanam etc [Laughs]. So he says, from his early age we should learn this, rather than learn all this other dharma. Why? Because it will give you eternal happiness. Hiranyakasipu was looking for eternal happiness, but it was hopeless. And the scripture itself condemns this type of endeavor. So the Upanishads they say, oh this karma, whatever you do all these activities, you go to Svargaloka, it is temporary. Similarly in Bhagavad Gita, Krishna also explains that people that are worshipping Devatas and trying to go to Svargaloka, it is foolish. They don’t become immortal, they die, and after they die, they fall from Svargaloka. So the scriptures can ultimately condemn this whole system of material dharma, even if it is so called spiritual / daiva varnashram or whatever and they say you go for Bhakti, the Bhagavad dharma.
So the same type of teaching is taught by Lord Chaitanya in Caitanya Caritamrta. So several times we see how he rejects everything until Bhakti is suggested. So he talks with also the Sannyasis in Udupi, the Madhvas. So he asks what is the goal in life? They said, follow Varnashrama, and he said NO [Laughs]. And in talking to Ramananda Roy, first Ramananda says, follow Varnashrama and Lord Caitanya says no, this is all external [Laughs]. So the sense of this is that, Lord Caitanya rejected Varnashrama, even though it is mentioned in scripture because the ultimate goal should be Bhakti. And people who practice Varnashrama, because they get so involved in that, they often forget about the real goal as Bhakti and Prema. And even if you do Varnashrama, ultimately you have to do Bhakti. So the real necessity is Bhakti.
So at the end of this purport, here Prabhupada also quotes from Caitanya Caritamrita and there he says that what is the real nature of the Jiva? Real nature of the Jiva is to be eternal servant of the Lord. So this is actually dharma. So dharma of course the meaning of dharma in a very technical sense is, it means a quality, an ‘inherent quality’. For instance, the inherent quality of water is its liquid [Laughs]. If it’s not liquid, we call it ice. So everything has its natural quality. The quality of fire is, it will burn [Laughs]. So what is the quality of the Jiva? What is the quality of the soul? The natural quality of the soul is, to serve the Supreme Lord.
So, then why do we call the other thing – Varnashrama as dharma? Because it is called Upa-dharma.. how do we say that, it is imposed external dharma. What is imposed? We have the gross and subtle bodies imposed on the Jiva. The gross and subtle bodies have qualities of Sattva, Rajas and Tamas. So the varnashrama dharma is dealing with rajas, sattva and tamas. If your body and mind is tamas, then you follow rules for a Sudra. If you are mixture of tamas and rajas, then you follow the rules of the Vaisyas. And if you are sattva and rajas, then you follow the rules for Kshatriya. If you are Sattvic, then you follow the rules for the Brahmana. So we have the Varnashrama system, these are the Varnas. So the Varnashrama system is a system of rules for people according to their Gunas. So, there are rules for all of their activities.
So as well as having a regular nature, you have stages of life. These are called Ashrams. So we have young age, where you learn, So you should learn the Vedas [Laughs]. After you learn the Vedas and you learn that, you should not just strive for material benefits, you also have spiritual goal or Moksha, etc. Then you can get married. And you have to get a job, because you have to support your wife and children. So you support your wife and children according to your Varna. But you should not get too attached. So after Grahastha life, you renounce slightly and you become Vanaprastha. And if you become even more renounced, you become Sannyasi. But it is very difficult to be a Sannyasi, so only the people in sattva, that is the brahmanas, take sannyas. And because, the sudras are ignorant, they can’t learn very well, they don’t even become brahmacharis. So therefore, we have this system of Varnas and Ashrams. And the whole goal is purification. But it takes a long time to purify. But purification means gradually a Jiva will rise in his material body with his subtle body through Tamas to Rajas to Sattva. Once one gets to Sattva and becomes a Brahmana, one is qualified for Jnana Yoga and then we get another goal – Liberation.
So what does this got to do with the Jiva? If you get up to Liberation, you free the Jiva from these Upadis these material bodies – gross and subtle bodies and the Gunas. So we destroyed the coverings of the Jiva. So then, is this the natural dharma ? Is this the Jiva’s natural quality? – To get rid of the coverings, Is it? The answer is no [Laughs]. So we get rid of the coverings, but we haven’t manifested the natural dharma of the Jiva. So, yes, it’s good to destroy the coverings of the Jiva, but we have to manifest the real dharma of the Jiva, so that means we have to do Bhakti. So it’s compared in Caitanya Caritamrta to planting a little seed in the Jiva, and that seed grows and grows, and then it turns into Prema.
So, why is this natural? So, Prema is natural to the Jiva, because it allows the Jiva to experience the highest bliss eternally. So we can say, the natural quality of the Jiva is to experience eternal happiness. So that’s the eternal dharma of the Jiva. But it will not manifest, unless we do Bhakti. Even if we destroy the gross and subtle bodies, we end up with Moksha, but no Prema [Laughs]. So it is said, of course, that if you get to this Moksha, it is full of bliss. But what is that bliss? It is the bliss of being free from material body and karma. Just like if you are sick and then you get cured, ok you are happy, because you are cured [Laughs]. So you are cured in the hospital or whatever, but you are all alone, nothing is there, just you in the hospital, cured [Laughs]. So, that’s not real happiness for a person, just to get cure the sickness, He needs more than that. So similarly, the Jiva can get free from his coverings, but he needs more than that. So the Jiva becomes very happy by establishing a loving relationship with the Supreme Lord and when we establish that relationship, it is eternal. So this is the real dharma for the Jiva and all other dharmas are material and ultimately, they have to get rejected.
Hare Krishna !
Devotees: Thank you so much Maharaj.
Q&A
1.) I didn’t understand properly you said that Sudra can learn but I didn’t understand properly correct me if I am wrong Srila Prabhupada mercy has opened the Vedas encoded in the Vedas so everybody can practice
So, in the Varnashrama system, the Sudra does not learn the Vedas Why? Because not so intelligent. It’s like a certain type of person, he can’t learn too much but of course we put him in school we try to get him up to 12th standard sometimes they don’t even get that far. For some people it’s not difficult to go through 12th standard and to get to college, get degree there and then another degree and another degree… that is not difficult at all. So, Vedas of course are difficult than regular type of knowledge, Material knowledge like one plus one equals two. So, the sudras are not allowed to study the Vedas at all.
However, by the process of bhakti, a person surpasses very soon. It is said in Bhagavatham that the dog eater, lower than a sudra, if he chants the holy name once purely, he is better than a Brahmana. He has destroyed all of his karma. So, actually that was of course mentioned in Bhagavatham and other literatures, but still people were little hesitant in India and Sudras and Malechas and Chandalas were in a low category and nobody wanted to go near them. But we know that Bhakti is for everybody and Harinam is for everyone and as the Bhagavatham says, one who just chants the holy name once purely he is better than a Brahmana. So we see that not only, Caitanya Mahaprabhu, he recognized Haridas Thakur who was outside the Varnashrama system, but he made him into Acharya.
But even up to the time of 100 years ago, when Bhakti Vinoda and Bhakti Siddhanta Saraswati Thakur were preaching there were Brahmanas who were criticizing the followers of Lord Caitanya, they were very low class only, Brahmanas should worship deities all your people are all mixed up. So Bhakti Siddhanta Saraswati mentioned this verse from Bhagavatham, ‘no, even a malecha, sudra or whatever, he chants the holy names is better than a Brahmana’. So when he gave Diksha, when he gave the mantras for worshipping deities, he also gave them brahma gayathri and he also gave them Brahmin thread. So what he was saying is that if you are a Vaishnava, authorized Vaishnava, you are superior to a Brahmana and you can do anything that a Brahmana can do.
2.) It is said that even in the other systems of Yoga the results of these other systems of Yoga can be obtained only if within these practices at least a little bit of Bhakti. Is that true?
So, if you do Karma Yoga, Jnana Yoga, Aṣṭāṅga Yoga and you don’t worship the Lord or you offend the Lord you don’t even get the results that are promised in those processes. We do all sorts of yajyas and ceremonies, follow Varnashrama, etc. but if I am not going to worship Vishnu, you can’t even get the Svargaloka.
If you do Jñāna Yoga, study Vedanta, strive for liberation, but you say why that should I worship Vishnu when he has got a material form, you cannot get liberation. So all the processes mentioned in the Vedas ultimately depend upon Bhakti to give their results.
On the other hand, Bhakti Yoga does not depend on any other process and it can give Svargaloka it can give liberation it can give you Vaikuntha.
3.) Yesterday, in your lecture, you said there are many different types of offences, it is an offence for a person to understand that chanting of the holy name and everything you can do is perfection, but the person doesn’t chant is that an offence? If somebody doesn’t chant.
Well, if we don’t have faith, then we will not chant. But we also have an offence don’t preach to the faithless person. So if you are expecting the faithless person to chant it is not an offence, it is an offence to force him to chant. Of course we should try to instill faith in him. But even that we cannot force him. So you have to be faithful you have to get faith, that doesn’t work. So the only way they can get faith is by getting association with Bhakti in some form without their even knowing about it, because if they know about it, they won’t do it. So if they like to eat or they are hungry you give them prasadam and okay, they get some effect.
If they just hear the holy name without even knowing, if it is Hare Krishna or anything, they get a little effect. So these accidental or unknowing contacts with Bhakti gradually alter the Jiva. Eventually the Jiva becomes favorable to Bhakti. So then we can encourage them to chant. Of course because they get a little faith a little bit of interest, whatever they can’t do anything perfectly. So this means they are at a stage called Anartha. But by practicing Bhakti they come to a stage where Anarthas get less and become Nishta, so they can chant steadily. So by continuing Bhakti, gradually they become steady in the practice.
4.) It’s true that without the association of the devotees of a Siksha Guru you cannot achieve perfection?
Yeah so Bhagavatam and other scriptures always emphasize the association of devotees. It’s the cause of developing faith. Once we get faith, we approach devotees and we start Bhakti. So, mercy of devotees is necessary to get faith and after we get faith. And once we start the process of Bhakti, we need continual mercy as we advance.
So mercy of devotees is necessary in all stages. What is the mercy of devotees? Of course just contact them, it was nice. But if we actually get knowledge from them we get teachings, that’s much better. So, if a devotee gets instructions on how to advance in Bhakti that is very valuable for his advancement so that type of association is very good.
5.) Okay, Lord Caitanya rejects Varnashrama, because people become attached to their own position Brahmacharya, Grahastha, sudras etc., This is the cause why He reject? Why you reject? This is the cause or this is the significance?
The inherent goals of Varnashrama are artha, dharma and Kama. And if you become a Brahmana you practice Jñāna Yoga, you can get Moksha and the people may worship Vishnu, they should, but they are worshipping Vishnu to get artha and kama. So as we know, the real goal is Prema. We don’t achieve that by Karma Yoga, Varnashrama or by Jnana or by Aṣṭāṅga Yoga, only by Bhakti.
So we shouldn’t confuse and say everything is equal, everything gets the same goal no, it doesn’t. Of course Lord Caitanya of course is rejecting Varnashrama and all that as the main process. He also followed Varnashrama, because Sannyasa is part of Varnashrama, Grihastha is part of Varnashrama. But He follows that system to teach others not because He is attached to it.
Some people don’t follow Bhakti, so therefore at least they should follow Varnashrama. So we see great kings like Prahalad and Dhruva etc, they are great devotees but they follow Varnashrama and Yudhisthira etc, they follow Varnashrama to help other people at least follow the rules of Varnashrama even if they cannot practice Bhakti properly.
6.) I heard in astrology there is a special planetary system going on now, can you tell us what’s special ? We can change, We can do something for removing all the negative aspects?
Ok, yeah So chanting the name of the Lord is the best thing for removing all bad planetary influences for curses for everything.
7.) You explained that gradually everybody has to become detached, but I think in Kali Yuga it is very difficult for everybody to reach the point of giving up everything and becoming a sannyasi.
So, Lord Caitanya recognizes this and therefore He didn’t emphasize Varnashrama and ultimately becoming a sannyasi. It is too difficult. So, if we want to go for Moksha, we have to become a jnani and if we have to become a jnani, we become a sannyasi. So, this is impossible in Kali Yuga.
So, Prema (bhakta) is about Moksha and (sadhana) Bhakta is about the Jnani. So, he should be even more advanced [Laughs]. So, ultimately, yes. But in Sadhana, Bhakti is very flexible. So, anyone, in any varna or ashram or not, even in a varna or an ashram, he practices Bhakti and especially if he does nama Sankirtan he can get Prema.
It is independent of Varnashrama. So, somehow or other, Bhakti is so powerful that, yes, you have to ultimately become detached in the spiritual world. Nobody has any attachment but the process of Bhakti is such, even if you are in the material world with attachments etc. you can practice ultimately you get Prema.
8.) Different system of process of yoga. Once you reach the goal, you reject the system. But in our system of Bhakti Yoga, the practice and the goal is the same and when you reach the goal, you still practice.
Yes, yes, yes. So that means that Bhakti is eternal. Whereas Karma Yoga, jnaya Yoga, Aṣṭāṅga, not eternal. Once you get your goal, you reject the process. It’s an eternal process.
Devotees: HH Bhanu Swami Maharaj ki jai !!!