View source for Just like we become devoted, similarly, God also becomes devoted to us. You don't think that one-sided devotion. No. Just like love is never one-sided. Love is reciprocation

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{{terms|"Just like we become devoted, similarly, God also becomes devoted to us. You don't think that one-sided devotion. No. Just like love is never one-sided. Love is reciprocation"}}
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[[Category:Just Like]]
[[Category:Become]]
[[Category:Devotion to God]]
[[Category:Similarly]]
[[Category:God Becomes]]
[[Category:God Is Devoted to His Devotees]]
[[Category:You Do Not]]
[[Category:Do Not Think]]
[[Category:One-sided]]
[[Category:Devotion]]
[[Category:Love]]
[[Category:Never]]
[[Category:Reciprocation]]
[[Category:Prabhupada Speaks - Lectures, 1966 - 1977]]
[[Category:Prabhupada Speaks - Lectures, 1966]]
[[Category:Prabhupada Speaks - Lectures, Bhagavad-gita As It Is]]
[[Category:Prabhupada Speaks - in USA, New York]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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Just like we become devoted, similarly, God also becomes devoted to us. You don't think that one-sided devotion. No. Just like love is never one-sided. Love is reciprocation, reciprocation. Similarly, although God is great, He becomes a devotee of the devotee. He takes pleasure in that way.
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<mp3player>https://vanipedia.s3.amazonaws.com/clip/661221BG-NEW_YORK_clip0.mp3</mp3player>
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[[Vanisource:661220 - Lecture BG 09.29-32 - New York|661220 - Lecture BG 09.29-32 - New York]]:
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The Lord says that, "I am . . . although I am equal to everyone . . ." the God is nobody's enemy and nobody's special friend, just like the king, the government—nobody's enemy, nobody's friend. As you act, so you get result. Similarly, for common man, there is no special favor from God. ''Ye tu bhajanti māṁ bhaktyā. Ye tu''. This ''tu'' means "but." Here is a word, "but." But means just like we sometimes say that "I am such and such, but . . ." "But" means there is something special. So this word is used here, ''tu. Tu'' means "but."

What is that "but?" ''Ye tu bhajanti māṁ prītyā'': "Anyone who is engaged in devotional service of Me, so for him I have got special attention." ''Ye tu mām . . . ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham'': "As he is always, constantly engaged in My service, similarly, I am also engaged always in his service," the Lord says.

Here one passage is quoted by a great commentator, Baladeva Vidyābhūṣaṇa, that ''bhagavān bhakta-bhaktimān''. Just like we become devoted, similarly, God also becomes devoted to us. You don't think that one-sided devotion. No. Just like love is never one-sided. Love is reciprocation. Reciprocation. Similarly, although God is great, He becomes a devotee of the devotee. He takes pleasure in that way. It is clearly stated that, "I also try to devote Myself for his service." As we take pleasure in serving God, similarly, God also takes pleasure by serving the devotee. That is reciprocation. Now, this ''śloka'' we have already discussed the last day. Next ''śloka'' is:

:''api cet su-durācāro''
:''bhajate mām ananya-bhāk''
:''sādhur eva sa mantavyaḥ''
:''samyag vyavasito hi saḥ''
:([[Vanisource:BG 9.30 (1972)|BG 9.30]])

So now somebody may say that, "If a devotee is engaged in the service of the Lord, that's all right, but if his behavior is not up to the standard, then what happens to him?" Of course, a devotee is naturally developed . . . developing the twenty-six good qualities, but even if he does not develop those qualities . . . of course, that very quality, that he is a devotee of Kṛṣṇa, that is sufficient. But still, if somebody is not up to the point, but he is unflinching, mean to say, not moving, he is perfect devotee of Kṛṣṇa, then Lord Kṛṣṇa says, ''api cet su-durācāraḥ. Api cet su-durācāraḥ. Durācāraḥ'' means his conduct is not good, and ''su-durācāraḥ ''means still further.

So ''api cet su-durācāro bhajate mām ananya-bhāk. Ananya-bhāk'' means "Without deviating his attention to any other demigod or any other business, if one is simply cent percent engaged in My service, but his character is . . . general activities are not so to the point, still," the Lord says, ''sādhur eva sa mantavyaḥ. Sādhu'' means a pious man or a religious man. ''Sādhu'' means the honest man and all good qualities. Still, although he is found that he is not to the standard, but his only qualification is that he is acting in Kṛṣṇa consciousness sincerely . . .
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