Yoga and the Master of Yoga 5
wervice lo the Supreme Lord then you can begin to know Him.
Your service begins with the tongue. How? By the tongue
ou can chant Hare Krsna, and by the tongue you can taste
Kyau prasadam, spiritual food. So, the beginning of the pro-
vend ix very nice. You can chant Hare Krsna, Hare Krsna, Krsna
Kraqa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare
Ilure—and whenever prasadam is offered to you by Krsna, by
Hix kindness, you accept it. The result will be that if you be-
tome submissive, and if you begin this service—chanting and
euling prasddam, Krsna will reveal Himself before you.

You can’t understand Krsna by speculation; that is not pos-
aible, because your senses are imperfect. But if you begin this
process of service, then it will be possible—one day Krsna will
reveal Himself to you: “I am like this.” Just as Krsna is re-
veuling to Arjuna. Arjuna is a devotee, and he is submissive,
and he is in contact with Krsna as a friend. Therefore Krsna is
revealing to him.

The Bhagavad-gita was spoken to Arjuna, not to any Vedan-
Wit philosophical speculator. In the beginning of the Fourth
Chapter, you will note that Krsna says, “I am speaking to you
that ancient system of yoga.” It is stated, “Unto you.” Arjuna
win a isatriya, a fighter. He was a householder, not even a
nunnyasi, ola renouncer—but these are not qualifications to
understand Krsna. Suppose I say I have become a_ sannydsi
mendicant—this is not a qualification, that I can now under-
lund Krsna. Then what is the qualification? This: ‘‘One who
lux developed the service spirit, with love and devotion, can
understand Me.” No other. Not the big scholars and mental
speculators; but a child can understand Krsna, if he has full
fuith in Him. So faith and devotion qualify one.

Simply by such faith and service you will understand that
Kyyna is the Supreme Personality of Godhead. Just as we are
preaching Krsna consciousness; we are not wasting your time
