“Procedure is remnants of the Lord.” Morning darshan, 3rd April 2007, Nabadwip. (podcast link)

Rough transcript (reader’s guide) for today’s lecture:

070403 Nabadwīp

Śrīman Mahāprabhu teach[es] Rūpa-Sanātan. He is teaching for everyone from young age. But finally after taking sannyās when He went to Vṛṇdāvan, Benares, Prayāg, there Rūpa-Sanātan met with Mahāprabhu and Mahāprabhu teach them specially His divine conception; that is Kṛṣṇa consciousness, service to Lord Kṛṣṇa. And so many question’s answer given Mahāprabhu to Sanātan Goswāmī, and also Rūpa Goswāmī because Mahāprabhu given charge for making new Vaiṣṇava culture and follower Kṛṣṇa conception, Kṛṣṇa consciousness follower. That time Śaṅkarāchārya Māyāvāda, Viśiṣṭa-adwaita vāda, Dwaitādwaita vāda, etc., so many vāda, so many conception was very famous, specially Māyāvāda, Viśiṣta-adwaita vāda, Dwaitādwaita vāda, etc. But except Māyāvāda, all is Vaiṣṇavism. But there is different kind of practicing procedure, practicing life, and worshipping, worshipable God-consciousness. Rāmānuja Āchārya Nārāyaṇa Lakṣmi-Nārāyaṇa, Madhvāchārya Bāla-Kṛṣṇa, etc., etc.. But Mahāprabhu Chaitanyadev knows everything and finally He given some procedure to worship Lord Śrī Kṛṣṇa. Five kind of relationship with Lord Śrī Kṛṣṇa and He is the Supreme Personality of Godhead, you know that everything. And worshipping of His divine lotus feet, five kind of relationship with jīva-souls. But method given Rūpa Goswāmī Prabhu later through Bhakti-rasāmṛta-sindhu and Sanātan Goswāmī Hari-bhakti-vilāsa. Because before that not was Mahāprabhu’s conception, because Mahāprabhu, He appear after everyone, Śaṅkarāchārya, Madvāchārya, Rāmānuja Āchārya, Nimbarka Āchārya, etc. And Mahāprabhu’s conception, that is not a vāda. He given achintya-bhedābheda siddhānta. Not vāda, achintya-bhedābheda, with Lord some way they are same and other way they are different. Same potency, like sun and sun ray, within sun ray all the, almost all quality in sun ray of sun. Sun’s quality within sun ray, like that. All the jīva-souls have some quality and that given percentage, sixty-four total percent and fifty percent quality with jīva-souls, fifty-five percent with demigods, sixty percent with Nārāyaṇa, sixty-two percent with Baladev and sixty-four percent with Śrī Kṛṣṇa. This kind of division given. And worshippable God, He is the Supreme Personality and He is the Godhead and His name is Govinda and He is the cause of all causes, everything creator, everything. It is expressed in Brahmā-Saṁhitā first śloka. You know that śloka:

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
(BS 5.1)

Within one śloka everything is expressed so nicely. But here I wants to mention our practicing life, satisfying to Lord Kṛṣṇa, which way will give satisfaction to Lord Kṛṣṇa? That procedure given Rūpa Goswāmī. Rūpa Goswāmī Prabhu, Sanātan Goswāmī, Rūpa Goswāmī, Jīva Goswāmī, so much austerity tolerated in their practicing life. Even they are not staying under one tree every night. Every night they are staying different kind of trees and cause given that they do not wants to get any attachment with some one special tree. This tree is very cool and this tree is very hot, they do not want that facility. This kind of austerity impossible to think but their lifestyle was like that. Lastly when Govindadev, Madan-Mohan, they make their temple and there also Govindadev temple one gopa for Rūpa Goswāmī, sometimes he is spending there some days. Sanātan Goswāmī staying in Madan-Mohan mandir temple, Jīva Goswāmī staying in Rādhā-Dāmodar temple. But when all the temple disturb by Muslim king Aurangzeb, that time everything was massacre. Govindadev taken by Jaipur Mahārāja, Madan-Mohan taken by [Karoli?] Mahārāja. In Jaipur Rādhā-Dāmodar also. But all the glorious temple Deity went different places by Their divine wills. But Mahāprabhu’s preaching conception not was stopped. Rūpa Goswāmī Prabhu compose so many books for the conditioned and for sampradāya protecting. And Sanātan Goswāmī Jīva Goswāmī Raghunātha Dās Goswāmī, rūpa sanātana bhaṭṭa raghunātha goswāmī.

Anyhow, but what procedure given for us in Bhakti-ramāmṛta-sindhu, that is miracle. We cannot adjust with their own lifestyle. They accepted too much austerity in their life. Fortunately little bit I have seen. When I went to Vṛndāvan with Śrīla Guru Mahārāj parikramā, that time I stayed in Sanātan Goswāmī’s kuṭira, bhajan-kuṭira in Nanda-grām near to [Pavan?]-sarovara. There I stayed with Śrīla Guru Mahārāj, Kṛṣṇa Dās Bābājī and other four bābājī was [Dīnatihara?] Bābājī, etc., was there. All is Prabhupād Saraswatī Ṭhākur’s sampradāya. They are living in that Sanātan Goswāmī Prabhu bhajan-kuṭira, [Pavan?]-sarovara. And there I have seen a little bit, maybe sparking light like that. Few days, maybe ten days or twelve days there was. Or I cannot remember how many days. There vaiṣṇava living, bābājī vaiṣṇava. Bābājī means they taken bābājī dress but actually not bābājī. In Vṛndāvan, who will stay, they are following dress like Rūpa-Sanātan style. Everyone not really bābājī. Bhava-tāraṇa, Dīnatihara two name, and another name… anyhow. They are one day collecting some roṭi, madhukārī, they are telling madhukārī. Every house they are going fifteen or sixteen or twenty roṭi collecting one man and then eat four roṭi, morning two and evening two. And other roṭi they are giving for drying in the window. And they are putting some roṭi and air is very dry and immediate making dry that roṭi and that like biscuit. But biscuit soft and roṭi not soft, very hard. And every day two roṭi in the morning they are putting under the water and it become soft after two hours or three four hours, then they are taking with buttermilk and little salt, and that roṭi smashing and eating. This is their lunch and evening like that their dinner. When Guru Mahārāj and myself went there, they taken us, they taken me to the braja-bāsī’s house and introduce me, this boy will come in the morning, you will give some oats, like that, like porridge one bowl. They are giving morning for Guru Mahārāj and buttermilk and Guru Mahārāj taking that porridge with buttermilk and salt. This is breakfast. Little I have seen, fortunately. But anyhow, what I want to say, Śrīla Bhakti Siddhānta Saraswatī Ṭhākur collected the pramaṇa, example, and ślokas from Bhakti-rasāmṛta-sindhu, Hari-bhakti-vilāsa, etc., varieties way, and make very very easy standard of life for practitioner. But there is one condition, is anāsakta, you not will be involved with that substance, you must be anāsakta. And his magazine, Gauḍīya, there written that two ślokas from Bhakti-rasāmṛta-sindhu:

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate
(Bhakti-rasāmṛta-sindhu 1.2.255)

Practitioner will follow this process and this is the best process for practitioner in this age of Kali-yuga, especially in this time. Without some roof, without some shade, without pure water, without food, different kind of vegetables, etc., etc., we cannot continue our life. But Prabhupād Saraswatī Ṭhākur said everything you can accept to offer to the Lord Kṛṣṇa, Śrī Śrī Guru-Gaurāṅga-Gāndharvā-Govindasundar, to offer it. And remnants of that you can accept, you can take. What we are doing now, style is that. But if we are attracted with that and involved with that without devotion, that not good. With devotion, just now I have seen that Mahārāj Āchārya went to the market. There is two things. One things for me he will get some subji cheap rate somewhere and he went collect from there cheap rice. But subji is very [tart-ka?], fresh. My side is that cheap rate and devotees side is that different kind of subji he will get from that [paikali?]-market. But you know or not to know, that is not question for yours convenience of life with prasadam. This arrangement but you have no attachment, I have seen that. I have seen 1992, that time I have seen when I was in Australia, little boy children, some day they are taking porridge, some day they are taking some bread, some day they are taking something something, breakfast I am looking, I am sitting in the veranda. Long veranda and children other side of veranda they are playing and they are getting some food. And everyday different type of food from temple they are getting. And very happy, I was surprise to see no complain for food, nobody is no complain. Someday porridge and two banana giving, that is sufficient for them and very happily they are eating. Someday bread, some cheese or something maybe, very happily taking, no complain. No attachment with food they are eating. All born in Vaiṣṇava family, they never taken anything wrong food, always they are getting prasadam, and they grown, now they are big big figure happen. Anyhow, all country like that, who is following the Kṛṣṇa consciousness in the line of Śrīla Guru Mahārāj or Śrīla Swāmī Mahārāj, they are all this style following. But there is what is remarkable and mentionable, that is

anāsaktasya viṣayān
(Bhakti-rasāmṛta-sindhu 1.2.255)

Must detach with everything but living with everything. But no attachment.

nirbandhaḥ kṛṣṇa-sambandhe
(Bhakti-rasāmṛta-sindhu 1.2.255-256)

But all will be attached with Kṛṣṇa conception, Kṛṣṇa consciousness. There is no compromise. Where is no Kṛṣṇa, there is no existence of devotee. Rūpa Goswāmī Prabhu given that very sweet procedure. They are living under the tree but we are not living that, we are living in the building. They taken one or two piece roṭi as madhukārī from the Brajabasī’s house and we are marketing nice nice vegetables, subji, food, etc.. And offering to the Lord and taking prasadam and there is no austerity. Here is so many cows giving milk, you are getting some milk also. Whereas Śrīla Dās Goswāmī Prabhu he is taking 200g, maybe 100g, buttermilk every day only, and nothing else. Maybe 200g. One day maybe little more given his servant and he ask,

“This pot where you have got?”

And he told,

“I am coming through sakhi-sthali, there one tree, there is very big the leaf, I collected.”

“Ah, sakhi-sthali, that is Chandrāvalī’s zone, you went there and that you are offering me?! Now throw!”

That day fasting Dās Goswāmī Prabhu. 

Austerity, how much austerity they are getting, but not for us. We are always getting very sweet affectionate life and Maṭh, mandir, temple, Deity, house, there is also so many things, air condition, then (?) etc., etc.. But all arrangement done Mahāprabhu, He Himself getting so much austerity and His followers Rūpa-Sanātan Jīva Goswāmī etc., too much austerity they have got. But for us they given very sweet procedure. You not need to do that,  but what you need, you must be detached from the material things. Here I am reading one śloka, Uddhava said to Kṛṣṇa, this morning just now before,

tvayopayukta-srag-gandha-
vāso ’laṅkāra-carcitāḥ

This śloka maybe you know.

ucchiṣṭa-bhojino dāsās
tava māyāṁ jayema hi
(SB 11.6.46, CC 2.15.237)

When I joined, that time also I heard this śloka. The Vaiṣṇava taking prasadam in thatched veranda and I am also with them and they are two song, one Bhaktivinod Ṭhākur:

śarīra avidyā jāla,     jaḍendriya tāhe kāla,
jīve phele viṣaya-sāgare

tā’ra madhye jihvā ati,     lobhamāyā sudurmati,
tā’ke jetā kaṭhina saṁsāre

kṛṣṇa baḍa dayāmaya,     karibāre jihvā jaya,
sva-prasāda-anna dila bhāi

sei annāmṛta khāo,     rādhā-kṛṣṇa-guṇa gāo,
preme ḍāka caitanya-nitāi
(Śrīla Bhakti Vinod Ṭhākur, Gītāvalī Prasād-Sevāya 2)

No obstruction anything, all is smoothly coming to your plate and you can take it and coming from the Deities’ remnants. This is the fact. Anything you will take, if not offered to the Deities’ room, one fruit, maybe one apple, in your plate, I have seen and you are also doing that. That piece of apple taking as a prasadam of the Deity, you are remembering Deity taken this and its is prasadam of Deity I am eating. My life I am maintaining with the prasadam of the Deity; Deity, devotee, guru, etc.. What is so much worshipable. Uddhava said this āsana where Kṛṣṇa seated and taken prasadam and so many opulent remnants is there and Uddhava seated in that piṭha, that āsana and taken all remnants and very opulent, so much remnants they offer to Kṛṣṇa and Uddhava said I shall take it and easily I can cross over the illusory environment. This is the Uddhava’s comment. 

Then our lifestyle was very sweet and very suitable for our maintenance of life, giving that process. But there is one thing must be mentioned there and you must be remember there, anāsaktasya viṣayān.
(Bhakti-rasāmṛta-sindhu 1.2.255)

Must be detached with material things and always try to observe, try to honour the transcendental form of prasadam and Deity, devotee, etc.. Always will be connected with transcendental, not with material. But we are living within material world, we cannot avoid. But we can put our foot step in the material world but remember in transcendental position. Just now I have not got, maybe, but it is my property–that is transcendental world. Always remember and we will go there through that. We can proceed through bhakti-latā-bīja,

‘virajā’, ‘brahma-loka’ bhedi’ ‘para-vyoma’ pāya
(CC 2.19.153)

tabe yāya tad-upari ‘goloka-vṛndāvana’
‘kṛṣṇa-caraṇa’-kalpa-vṛkṣe kare ārohaṇa
(CC 2.19.254)

It is written Chaitanya Charitāmṛta, you will read and can understand which way we can proceed from very down to very high level. Illusory environment to transcendental environment, which way we can promote us? And procedure is remnants of the Lord. Everywhere we will see, this is the remnants of the Lord. We have seen Śrīla Guru Mahārāj, every day his prasadam timely going to room, sometimes it is not offer into the temple because Deities’ bhoga maybe twelve o’clock and his eating time 11 o’clock or 11:30. Then his plate coming by his servitor to his room and Guru Mahārāj said to him,
“Show my master, spiritual master.”
Prabhupād Saraswatī Ṭhākur’s photo is there and Guru Mahārāj said,
“Show my spiritual master this and from there it will be prasadam and I shall take.”
And that time his servitor was Gaura-Kṛṣṇa, he is showing the Saraswatī Ṭhākur and he is taking in his table. And he is honouring and taking prasadam. Process, this is the procedure and we are habituated with that. Anything we are taking, first honouring, then we are taking that prasadam. And habit come, very good habit no doubt, I am telling almost everyone ‘apni.’ Tumi apni tuyi, three stage. But I am telling to everyone apni. This my habit come. Sometimes that doctor is coming, M.A. PHD., like that doctor, big big doctor and they are telling, “You must tell me ‘tumi’.” I told, “It is not my habit, I cannot do that. My servitor also I am telling apni, then which way I shall tell you.”
Like that process, always giving honour to others and that way you proceed. Any stone under the tree, if you go in the road somewhere you will see some stone piece under the tree there, somewhere also some flower also put by general people. Idea is this, everyone fearful, they do not know what is the Lord Śiva and what is the stone. Then they afraid and paying daṇḍavat to every stone. And if you ask to them,
“Why you are doing daṇḍavat?” And he will say, “I do not know who is Lord Śiva living there. Maybe some Śiva stone is there, then Lord will be angry with me, I do not want that. Then I am paying daṇḍavat. If not he is Lord Śiva I have no loss. But if Lord Śiva, then I have loss so much and I do not wants to do loss.” Like that, it is Bengali expression very simply,

[Khan nara kakhan śivaya na bodhe pari na?]

[Bangla]

And [I’m surprised] to see our Bangor Ave., there the VIP and Bangor, there on thatched house grown and inside there Mother Kālī etc., etc.. When come we do not know but I am watching the people are going and paying daṇḍavat, people are going paying daṇḍavat, who installed there and which way that Mother Kālī Ṣonni-devatā, etc., etc., come? Suddenly come. Sometimes corporation they are demolishing. Again five days after we are seeing there growing again. Nature is not bad for the people, people thinking give to honour to everything, that is the good procedure. After Chaitanya Mahāprabhu this process in the Bengal, especially East Bengal, there is so widely habit within people. And now also maybe they are communist, they do not accept the God-conception but they don’t care, they are paying daṇḍavat to God.

Anyhow, Rūpa Goswāmī Prabhu make it very easy for us but one thing is very strongly given advice to us: we must be detached with everything, family life or student life or master life, gṛhasta life, any life. But we not will be so much attached with that. We must be detached with that and enjoy with everything as remnants of Lord, prasadam. This is the procedure given.

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate
(Bhakti-rasāmṛta-sindhu 1.2.255)

And Saraswatī Ṭhākur that translation giving of this śloka,

śrī hari-sevāya jṛhā anukūla,
viṣaya boliyā tyāge haya bhūla
‘āsakti-rohita,’  ‘sambandha-sahita,’
viṣaya-samuha sakali ‘mādhava’
(Vaiṣṇava Ke 12)

‘āsakti-rohita,’  ‘sambandha-sahita,’
(Vaiṣṇava Ke 12)

Without attachment and relation with Lord, with everything. Everything viṣaya-samuha, and He is the proprietor of everything, I am the servitor of everything. This feelings we maintain and live with our practicing life. This is the advice of Rūpa Goswāmī and Śrīla Saraswatī Ṭhākur, my Guru Mahārāj and we are all the followers. Jaya Om Viṣṇupad Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj ki jaya![ Jaya Oṁ Viṣṇupāda Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj ki jaya!] Hare Kṛṣṇa.

*

End Notes

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
(BS 5.1)

īśvaraḥ—the controller; paramaḥ—supreme; kṛṣṇaḥ—Lord Kṛṣṇa; sat—comprising eternal existence; cit—absolute knowledge; ānanda—and absolute bliss; vigrahaḥ—whose form; anādiḥ—without beginning; ādiḥ—the origin; govindaḥ—Lord Govinda; sarva-kāraṇa-kāraṇam—the cause of all causes.

TRANSLATION

Kṛṣṇa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.anāsaktasya viṣayān

yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam uchyate
prāpañchikatayā buddhyā

hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate
(Bhakti-rasāmṛta-sindhu 1.2.255-256)

anāsaktasya—of one who is without attachment; viṣayān—to material sense objects; yathā-arham—according to suitability; upayuñjataḥ—engaging; nirbandhaḥ—without bondage; kṛṣṇa-sambandhe—in relationship with Kṛṣṇa; yuktam—proper; vairāgyam—renunciation; ucyate—is called; prāpañcikatayā—as material; buddhyā—with the understanding; hari-sambandhi-vastunaḥ—of things which are related to the Supreme Personality of Godhead, Hari; mumukṣubhiḥ—by those who desire liberation; parityāgaḥ—the renunciation; vairāgyam phalgu—inferior renunciation; kathyate—is termed.

That renunciation in which there is no attachment for the objects of the senses, but in which everything is seen in relationship to Kṛṣṇa and all things are engaged in His service is called yukta vairāgya, or practical renunciation.

That renunciation which is practiced by those desirous of impersonal liberation and which rejects things in connection with Lord Hari, thinking them material, is called phālgu-vairāgya, external or false renunciation.tvayopayukta-srag-gandha-

vāso ’laṅkāra-carcitāḥ
ucchiṣṭa-bhojino dāsās
tava māyāṁ jayema hi
(SB 11.6.46, CC 2.15.237)

tvayā—by You; upayukta—used; srak—flower garlands; gandha—scented substances like sandalwood pulp; vāsaḥ—garments; alaṅkāra—ornaments; carcitāḥ—being decorated with; ucchiṣṭa—remnants of food; bhojinaḥ—eating; dāsāḥ—servants; tava—Your; māyām—illusory energy; jayema—can conquer over; hi—certainly.

TRANSLATION

“‘My dear Lord, the garlands, scented substances, garments, ornaments and other such things that have been offered to You may later be used by Your servants. By partaking of these things and eating the remnants of food You have left, we will be able to conquer the illusory energy.’”

Within renunciation in devotion (yukta-vairagya), the foremost principle is to see everything in relationship to Lord Krsna (Krsna-sambandha-jnana)–

 Adorned with the articles that have been offered to You, such as garlands, fragrant clothing, and ornaments, we, Your personal servitors who partake of Your holy remnants alone, will certainly be able to conquer Your illusory energy (maya).

śarīra avidyā-jāla jaḍendriya tāhe kāla
jīve phele viṣaya-sāgare
tāra madhye jihvā ati lobhamaya sudurmati
tāke jetā kaṭhina saṁsārekṛṣṇa baḍa dayāmaya karibāre jihvā jaya
svaprasāda-anna dila bhāi
sei annāmṛta pāo rādhā-kṛṣṇa-guṇa gāo
preme ḍāka chaitanya-nitāi
(Śrīla Bhakti Vinod Ṭhākur Gītāvalī Prasād-Sevāya 2)

“O Lord! This material body is a lump of ignorance, and the senses are a network of paths leading to death. Somehow or other we have fallen into the ocean of material sense enjoyment, and of all the senses the tongue is the most voracious and uncontrollable. It is very difficult to conquer the tongue in this world, but You, dear Kṛṣṇa, are very kind to us. You have sent this nice prasāda to help us conquer the tongue; therefore let us take this prasāda to our full satisfaction and glorify Your Lordships Śrī Śrī Rādhā and Kṛṣṇa and in love call for the help of Lord Caitanya and Prabhu Nityānanda.”

upajiyā bāḍe latā ‘brahmāṇḍa’ bhedi’ yāya
‘virajā’, ‘brahma-loka’ bhedi’ ‘para-vyoma’ pāya
(CC 2.19.153)

upajiyā—being cultivated; bāḍe—grows; latā—the creeper of devotional service; brahmāṇḍa—the whole universe; bhedi’—penetrating; yāya—goes; virajā—the river between the spiritual world and the material world; brahma-loka—the Brahman effulgence; bhedi’—penetrating; para-vyoma—the spiritual sky; pāya—attains.

TRANSLATION
“As one waters the bhakti-latā-bīja, the seed sprouts, and the creeper gradually grows to the point where it penetrates the walls of this universe and goes beyond the Virajā River, lying between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vṛndāvana.tabe yāya tad-upari ‘goloka-vṛndāvana’

‘kṛṣṇa-caraṇa’-kalpa-vṛkṣe kare ārohaṇa
(CC 2.19.254)

tabe—thereafter; yāya—goes; tat-upari—to the top of that (the spiritual sky); goloka-vṛndāvana—to the planet known as Goloka Vṛndāvana where Kṛṣṇa lives; kṛṣṇa-caraṇa—of the lotus feet of Lord Kṛṣṇa; kalpa-vṛkṣe—on the desire tree; kare ārohaṇa—climbs.

TRANSLATION

“Being situated in one’s heart and being watered by śravaṇa-kīrtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kṛṣṇa, who is eternally situated in the planet known as Goloka Vṛndāvana, in the topmost region of the spiritual sky.

śrī hari-sevāya yāhā anukūla,
viṣaya baliyā tyāge haya bhūla

‘One should not give up anything connected with the Supreme Personality of Godhead [or anything favorable to His service], thinking it an ordinary material sense object or enjoyable for the material senses.'”

hari-sevāya yāhā haya anukūla
viṣaya baliyā tāhāra tyāge haya bhula

“One should not give up anything connected with the Supreme Personality of Godhead, thinking it material or enjoyable for the material senses.” 

Śrī hari-sevāya yāhā anukūla,
viṣaya baliyā tyāge haya bhūla

“It is a mistake to renounce something which is favorable to the service of Lord Kṛṣṇa, thinking it to be an ordinary material sense object.”

kṛṣṇa-bhajane yāhā haya anukūla
viṣaya baliyā tyāge tāhā haya bhūla

If one is so expert that he can engage everything or dovetail everything in the service of the Lord, to give up the material world would be a great blunder. One should learn how to dovetail everything in the service of the Lord, for everything is connected to Kṛṣṇa. That is the real purpose of life and secret of success. 

yathā-yogya bhoga,  nāhi tathā roga,
‘anāsakta’ sei, ki ār kahabo
‘āsakti-rohita,’  ‘sambandha-sahita,’
viṣaya-samuha sakali ‘mādhava’
(Vaiṣṇava Ke 12)

yathā-yogya—whatever is appropriate for survival; bhoga—enjoyment; nāhi—is not; tathā—in that way; roga—the disease (of materialism); anāsakta—detached; sei—he; ki ār—what more; kahabo—shall I say; āsakti-rohita—devoid of attachment; sambandha-sahita—endowed with a relationship; viṣaya-samuha—the multitude of sense objects; sakali—all; mādhava—Lord Mādhava.

TRANSLATION
12) One is indeed detached who moderately partakes of worldly things that are deemed necessary for living in devotional service; a devotee acting in that manner does not fall prey to the disease of material infatuation. Thus devoid of selfish attachment, and endowed with the ability to see things in relation to the Lord, all sense objects are then directly perceived as being Lord Mādhava Himself.”