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740313 - Lecture CC Adi 07.91-2 - Vrndavana

2020-06-10T08:25:42Z

Angela:

[[Category:1974 - Lectures]]
[[Category:1974 - Lectures and Conversations]]
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[[Category:Lectures - India, Vrndavana]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1974 - Lectures|1974]]'''</div>
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<div class="code">740313CC-VRNDAVAN - March 13, 1974 - 25:52 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740313CC-VRNDAVAN.mp3</mp3player>

Prabhupāda: . . . ''māyāvādī sannyāsīs'', why He was not engaged in reading ''Vedānta-sūtra'' and why He was indulging in chanting Hare Kṛṣṇa ''mantra'', that in this age, Kali-yuga, ''Vedānta-sūtra'', to study ''Vedānta-sūtra'' and to understand the purport of ''Vedānta-sūtra'', is very difficult. It requires a very good Sanskrit scholarship. Although it is not very difficult to understand if it is taken by the ''paramparā'' system, but because people try to understand ''Vedānta-sūtra'' by scholastic demeanor, therefore it becomes difficult. It was discussed by Śrī Caitanya Mahāprabhu and Sārvabhauma Bhaṭṭācārya. He was a very learned scholar. Sārvabhauma Bhaṭṭācārya . . . (referring to fan) Make little curbed.

Tamāla Kṛṣṇa: You want . . .? Prabhupāda wants the fan down more, on him.

Prabhupāda: Yes, yes.

Tamāla Kṛṣṇa: To keep the flies off.

Prabhupāda: Yes. Not so much. That's all.

Tamāla Kṛṣṇa: It's touching his body.

Prabhupāda: So the Māyāvādī ''sannyāsīs'' everywhere, they are very proud of their Sanskrit education. Sometimes people ask our students, "Whether you have learned Sanskrit?" But Kṛṣṇa consciousness understanding does not depend on Sanskrit scholarship. That is the teaching of Śrī Caitanya Mahāprabhu. He said to the Māyāvādī ''sannyāsī'' Prakāśānanda Sarasvatī that, "My Guru Mahārāja studied Me as a great fool." Śrī Caitanya Mahāprabhu, presenting Himself. He was a learned scholar, undoubtedly, very learned scholar. In His youthful age He was known as Nimāi Paṇḍita. This ''paṇḍita'' title, especially the ''brāhmins'' are given this ''paṇḍita'' title. But He was specifically known as Paṇḍita, Nimāi Paṇḍita, very good scholar. And He defeated the Keśava Kashmiri, a great, renowned scholar of Kashmir. The Kashmir country is mentioned in the ''Śrīmad-Bhāgavatam'' also. It is a very old country. And there were many learned scholars. And one scholar came to Navadvīpa to defeat the ''paṇḍitas'', the learned scholars of Navadvīpa, but he was defeated by a young boy, Caitanya Mahāprabhu. Nimāi Paṇḍita was at that time only sixteen years old. But He defeated only in composition, Sanskrit composition. The Sanskrit composition, there is rules and regulation. So you know the story. He pointed out many defects in the verses composed by the Keśava Kashmiri. So he was defeated.

So Śrī Caitanya Mahāprabhu was a great scholar. There is no doubt of it. But in spite of His becoming a great scholar, He is presenting Himself as a great fool. He says: "My Guru Mahārāja saw Me a great . . ." Even one is very great scholar, he has to abide by the decision of his spiritual master. Even one is very great scholar, and if his spiritual master says that "You are a great fool," he should accept it. This is called full surrender. For example, I'll give you a practical . . . my Guru Mahārāja was very great scholar, and his Guru Mahārāja, from literary point of view, he could not even sign his name, Gaura-kiśora dāsa Bābājī Mahārāja. And Bhaktivinoda Ṭhākura asked Bhaktisiddhānta Sarasvatī Ṭhākura to accept Gaura-kiśora dāsa Bābājī Mahārāja as his . . . as his spiritual master, that "You go and take your initiation from Gaura-kiśora dāsa Bābājī Mahārāja." So he thought that "I am a great scholar, and I am son of a magistrate, Bhaktivinoda Ṭhākura, and great Vaiṣṇava. He'll be very much pleased to accept me." Of course, he was very much pleased. But in the beginning he refused. He refused. Because . . . of course, that is only show—he was not proud—just to teach us. Bhaktisiddhānta Sarasvatī explained that, "I was little proud. So I was thrice refused by Guru Mahārāja," although he was the only disciple.

So the scholarship is not a qualification of becoming devotee. That is Caitanya Mahāprabhu's teaching. Scholarship may help, but it is not necessary. Real necessary is that one should be humble and meek and follow the instruction of the spiritual master. This is real qualification.

:''tṛṇād api sunīcena''
:''taror api sahiṣṇunā''
:''amāninā mānadena''
:''kīrtanīyaḥ sadā hariḥ''
:([[CC Adi 17.31|CC Adi 17.31]])

Because ''bhakti'' does not depend on any material qualification. ''Bhakti'' is different subject matter. ''Aprakṛta. Adhokṣaja. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje'' ([[SB 1.2.6|SB 1.2.6]]).

So that is being taught, that . . . Śrī Caitanya Mahāprabhu explained His position to Prakāśānanda Sarasvatī that, "My Guru Mahārāja, studying My character, he found Me a great fool. Therefore he advised Me to chant Hare Kṛṣṇa ''mahā-mantra''." The idea is that by studying ''Vedānta-sūtra'', by becoming a very great scholar, to achieve transcendental position of devotional service is very, very difficult nowadays. That is Caitanya Mahāprabhu's gift. But whatever you may be, if you chant Hare Kṛṣṇa ''mahā-mantra'' offenselessly, then everything is achieved, without any difficulty. Caitanya Mahāprabhu said, ''ihā haite sarva-siddhi haibe tomāra'' (''Caitanya-bhāgavata Madhya'' 23.78). ''Sarva-siddhi. Siddhi'' means perfection. ''Siddhi'' means perfection.

So Caitanya Mahāprabhu advised . . . that is His propaganda. ''Ceto-darpaṇa-mārjanaṁ bhava-māha-dāvāgni-nirvāpaṇaṁ, sarvātmanaṁ paraṁ vijāyate śrī-kṛṣṇa-saṅkīrtanam'' ([[CC Antya 20.12|CC Antya 20.12]]). That is Caitanya Mahāprabhu's . . . so His Guru Mahārāja advised Him . . . he presented Himself like that to Prakāśānanda Sarasvatī. Presenting Himself as fool means that the general mass of people, they are not fit for becoming very great Sanskrit scholar or very good philosopher or student of ''Vedānta'' philo . . . that is not possible in this age, in Kali-yuga. Mass of people, they are almost ''śūdra. Śūdra-sambhava.'' Scholarship, to study Sanskrit, to study ''Vedas'',''Purāṇas'', they are meant for the ''brāhmins''. Not even for the ''kṣatriyas'', or what to speak of ''vaiśya. Vaiśya, śūdra'' and woman, they have been classified in the ''Bhagavad-gītā'' as less intelligent. ''Striyo vaiśyās tathā śūdras te 'pi yānti parāṁ gatim'' ([[BG 9.32 (1972)|BG 9.32]]). But Kṛṣṇa is so merciful, if you take the shelter of Kṛṣṇa's lotus feet, whatever you may be . . . you may be scholar or not scholar. You may be rich or poor; women, ''śūdra, vaiśya'' or ''pāpa-yoni.'' It doesn't matter. It doesn't matter. In ''Bhāgavata'' also, Śukadeva Gosvāmī says, ''kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbha yavanāḥ khasādayaḥ ye 'nye ca pāpā'' ([[SB 2.4.18|SB 2.4.18]]). ''Pāpā'' means born in low-grade family. They are called ''pāpā. Śuddhyanti'': they become purified. This is the verdict of the ''śāstra'', that ''bhagavad-bhakti'' does not depend on any kind of material qualification. Simply you have to become very sincere and serious. That is the only price.

Rūpa Gosvāmī also recommended like that. ''Tatra laulyam ekalaṁ mūlyam.'' Rūpa Gosvāmī advised, ''kṛṣṇa-bhakti-rasa-bhāvitā matiḥ krīyatāṁ yadi kuto 'pi labhyate'' (''Padyāvalī'' 14). He advises that, "Kṛṣṇa consciousness, if it is available, you purchase. You purchase anywhere it is available." That is Caitanya Mahāprabhu's advice, that one should be eager to purchase this Kṛṣṇa consciousness at any price. Generally, we think price means some . . . in terms of money, monetary transaction, say, hundred pounds or two hundred pounds or millions pounds, billion pounds, like that. The price is different. Here Rūpa Gosvāmī says that, "You price . . . you purchase at any price." But what is that price? ''Tatra laulyam ekalaṁ mūlyam. Laulyam'', eagerness. That is price. That is the only qualification. You must be very, very eager to see the lotus feet of Kṛṣṇa in this very life. You must be very eager to talk with Kṛṣṇa in this very life. But not to become ''sahajiyā''. By service. Kṛṣṇa talks with the devotee, but not with nondevotee. He says in the ''Bhagavad-gītā'', ''teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam'' ([[BG 10.10 (1972)|BG 10.10]]). Only persons who are always engaged in Kṛṣṇa's service. He has no other business. ''Satata. Satata'' means twenty-four hours. He has no other business. ''Teṣāṁ satata-yuktānāṁ bhajatām.'' And the ''bhajatām. Bhajatām'' means in service. You must find out always some opportunity how to give . . . render service to Kṛṣṇa. That is the qualification. It doesn't matter what you are. You may be this or that. It doesn't matter. But this eagerness for service can be acquired by anyone, simply by sincerity. That is the price.

Śrī Caitanya Mahāprabhu . . . Rūpa Gosvāmī says, ''tatra laulyam ekalaṁ mūlyam'' ([[CC Madhya 8.70|CC Madhya 8.70]]). So, "That I . . . I have got too much eagerness." But no. Immediately Śrīla Rūpa Gosvāmī warns, ''na janma-koṭibhiḥ sukṛtibhir labhyate''. This eagerness to achieve Kṛṣṇa's mercy, to approach the lotus feet of Kṛṣṇa in this life, determination, "I shall do anything. I shall sacrifice anything," this kind of determination is not very easily obtained. Na ''janma-koṭibhiḥ sukṛtibhiḥ. Sukṛti'' means pious activities. Without being pious, nobody can approach Kṛṣṇa. Kṛṣṇa is not so cheap. You may show yourself that you have become a great ''sannyāsī'' or Vaiṣṇava or whatever it may be, but so long you'll be engaged in sinful activities, there is no question of Kṛṣṇa consciousness. That sinful activities means illicit sex and intoxication, gambling and meat-eating. These are the pillars of sinful activities. So one must be purified. ''Janma-koṭibhiḥ.'' These . . . to purify oneself from the resultant action of sinful activities, it takes many, many births. ''Janma-koṭibhiḥ sukṛti.'' By counteracting the sinful activities, to engage oneself only in pious activities. So pious activities means ''brahmacarya, śamo damo titikṣa'', the brahminical qualifications. But it is very difficult nowadays to practice. ''Tyāgena śamena damena vā'', er . . .

Gurukṛpa: ''Tapasya . . . tapasya brahmacārī'' . . .

Prabhupāda: Ah. ''Tapasā brahmacaryeṇa tyāgena śamena damena'' . . . ([[SB 6.1.13-14|SB 6.1.13]]). These are the process of pious activities. But who is going? It is very difficult. Therefore this ''nāma-saṅkīrtana'', if we offenselessly perform ''nāma-saṅkīrtana'', everything is done.

So Śrī Caitanya Mahāprabhu presented Himself as a fool number one before His Guru Mahārāja. He advised that, "It will be difficult for You to study ''Vedānta-sūtra'' or practice ''tapasya, brahmacarya, śama, dama, titikṣa, tyāgena, śamena, damena, niyamena, yamena'' . . ." It is possible for a human being, but in this Kali-yuga all these functions, to do is difficult. Therefore this process is recommended: ''vāsudeva-parāyaṇa, bhakti-yogena, nīhāraḥ. Nīhāram iva bhāskaraḥ'' ([[SB 6.1.15|SB 6.1.15]]). Just like the . . . there is mist, fog, and as soon as the sun rises there, all fog is immediately disseminated. Otherwise, it requires so much arrangement. Your railway train cannot move. The ships in the sea, they cannot move. It is very difficult position. Similarly, our sinful activities has covered our heart just like a fog. We cannot see anything. But by ''bhakti-yoga'' it can be immediately dissipated. So Śrī Caitanya Mahāprabhu was thus advised by His spiritual master to chant Hare Kṛṣṇa, and He got perfection. That was explained by Śrī Caitanya Mahāprabhu. So His spiritual master congratulated Him like this, that:

:''bhāla haila, pāile tumi parama-puruṣārtha''
:''tomāra premete āmi hailāṅ kṛtārtha''
:([[CC Adi 7.91|CC Adi 7.91]])

When a disciple becomes perfect in spiritual advancement, the spiritual master feels very, very happy that, "I am a nonsense, but this boy, he has followed my instruction and he has achieved the success. That is my success." This is the spiritual master's ambition. Just like a father. This is the relationship. Just like . . . nobody wants to see anybody more advanced than himself. That is the nature. Matsarata. If anybody becomes advanced in any subject matter, then I become envious upon him. But the spiritual master or the father, he does not become envious. He feels himself very, very happy, that "This boy has advanced more than me." This is spiritual master's position. So Kṛṣṇa . . . Caitanya Mahāprabhu expresses, He . . . (indistinct) . . . that, "By . . . when I chant and dance and cry in ecstasy, so My spiritual master thanks Me this way, ''bhāla haila'', 'It is very, very good.' " ''Pāile tumi parama-puruṣārtha'': " 'Now You have achieved the highest success in life.' " ''Tomāra premete'': " 'Because You have advanced so much, ''āmi hailāṅ kṛtārtha'', I am feeling so much obliged.' " This is the position.

Then he encourages, ''nāca, gāo, bhakta-saṅge kara saṅkīrtana'' ([[CC Adi 7.92|CC Adi 7.92]]): "Now go on. You have achieved so much success. Now again You go on." ''Nāca'': "You dance." ''Gāo'': "You sing and chant," ''bhakta-saṅge'', "in the society of devotees." Not to make a profession, but ''bhakta-saṅge''. This is the real platform of achieving success in spiritual life. Narottama dāsa Ṭhākura also says that:

:''tāñdera caraṇa-sevi-bhakta-sane vāsa''
:''janame janame mora ei abhilāṣa''

Narottama dāsa Ṭhākura says that, "Birth after birth." Because a devotee, he does not aspire after going back to home, back to Godhead. No. Any place, it doesn't matter. He wants to simply glorify the Supreme Lord. That is his business. It is not the business of the ''bhakta'' that he is chanting and dancing and executing devotional service for going to Vaikuṇṭha or Goloka Vṛndāvana. That is Kṛṣṇa's desire. "If He likes, He'll take me." Just like Bhaktivinoda Ṭhākura also: ''icchā yadi tora. Janmāobi yadi more icchā yadi tora, bhakta-gṛhete janma ha-u pa mora.'' The, a devotee only prays that . . . he does not request Kṛṣṇa that, "Please take me back to Vaikuṇṭha or Goloka Vṛndāvana." No. "If You think that I must take birth again, that's all right. But only, only my request is that give me birth in the house of a devotee. That's all. So that I may not forget You." This is the only prayer of the devotee. Because . . . just like this child. She has taken birth having Vaiṣṇava father and mother. So she must have been a Vaiṣṇavī or a Vaiṣṇava in her previous life. Because this is an opportunity from the . . . all our children, those who are born of a Vaiṣṇava father, mother, they are very, very fortunate. From the very beginning of life, they are hearing Hare Kṛṣṇa ''mahā-mantra''. They are associating with Vaiṣṇava, chanting, dancing. Imitation or fact, it doesn't matter. So they are very, very fortunate children. ''Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭaḥ-sañjāyate'' ([[BG 6.41 (1972)|BG 6.41]]). So they are not ordinary children. They are . . . these children, they're always hankering after associating with devotees, chanting Hare Kṛṣṇa, coming to us. So they are not ordinary children. The ''bhakti-saṅge vāsa''. This is the very good opportunity, ''bhakta-saṅge vāsa.''

So our Kṛṣṇa consciousness society is a ''bhakta-saṅga'', is a society of devotees. Never try to go away. Never try to go away. Discrepancies there may be. You should adjust. And this chanting and dancing amongst . . . within the society of devotees, has got great advantage, great value. Here it is confirmed—and all the Vaiṣṇavas have confirmed:

:''tāñdera caraṇa-sevi-bhakta-sane vāsa''
:''janame janame mora ei abhilāṣa''
:(Śrīla Narottama dāsa Ṭhākura)

''Janame janame mora'' means he doesn't want to go back. That is not his desire. "When Kṛṣṇa will desire, Kṛṣṇa will allow me. That is different thing. Otherwise, let me go on in this way, life in the society of devotees and chanting and dancing is my business." This is required. Not anything else. Anything else, anything desiring, that is ''anyābhilāṣa. Anyābhilāṣitā-śūnyam'' (Brs. 1.1.11). A devotee should not desire anything except this, that "Let me live with the society of devotees and chant Hare Kṛṣṇa ''mahā-mantra''." This is our life.

Thank you very much.

Devotees: ''Jaya''. All glories to Prabhupāda. (end)

740315 - Lecture CC Adi 07.08 - Vrndavana

2020-06-10T08:24:40Z

Angela:

[[Category:1974 - Lectures]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-03 - Lectures, Conversations and Letters]]
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[[Category:Lectures - India, Vrndavana]]
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[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Lectures - Caitanya-caritamrta]]
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<div class="code">740315CC-VRNDAVAN - March 15, 1974 - 36:27 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740315CC-VRNDAVAN.mp3</mp3player>

Prabhupāda: (''jaya rādhā-mādhava'') (break)

Pradyumna: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (Prabhupāda and devotees repeat) (leads chanting of verse)

Prabhupāda: Hmm.

Pradyumna:

:''rāsādi-vilāsī, vrajalalanā-nāgara''
:''āra yata saba dekha,—tāṅra parikara''
:([[CC Adi 7.8|CC Adi 7.8]])

(leads chanting of synonyms) (break)

''rāsa-ādi''- the ''rāsa'' dance; ''vilāsī''- the enjoyer; ''vraja-lalanā''- the damsels of Vrndāvana; ''nāgara'' - the leader; ''āra''- others; ''yata''- all; ''saba''- everyone; ''dekha''- must know; ''tāṅra''- His; ''parikara''- associates.

Translation: "Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, is the supreme enjoyer in the ''rāsa'' dance. He is the leader of the damsels of Vraja, and all others are simply His associates."

Prabhupāda: Before this verse, the author of ''Caitanya-caritāmṛta'' has described:

:''svayaṁ bhagavān kṛṣṇa ekale īśvara''
:''advitīya, nandātmaja, rasika-śekhara''
:([[CC Adi 7.7|CC Adi 7.7]])

Kṛṣṇa has got many, unlimited forms. ''Advaita-acyuta-anādi-ananta-rūpam. Svāṁśa-vibhinnāṁśa''. Some of the forms are called ''svāṁśa. Svāṁśa'' means God, or the Supreme Personality of Godhead, ''viṣṇu-tattva. Viṣṇu-tattva'', They have expanded in so many ways. So all the ''viṣṇu-tattvas'', They are called ''svāṁśa'', personal expansions. And others, they are called ''vibhinnāṁśa''. The demigods, the inhabitants of the higher planetary system within this material world, or the devotees in the spiritual world, we also, we are, although conditioned souls, we are ''vibhinnāṁśa''. We are also expansion of Kṛṣṇa. But we are not equal to the ''viṣṇu-tattva''. We are fragment fires. The example is given, just like the big fire and the spark fire. So we living entities, we are spark fire. We are also fire, because we are part and parcel of Kṛṣṇa, ''vibhinnāṁśa . . . aṁśa'' means part and parcel. So Kṛṣṇa is the Supreme Spirit, and we are part and parcel. We are also spirit, but we are not supreme. That is the difference. ''Svayaṁ bhagavān, kṛṣṇa ekale īśvara''. So actually, ''īśvara'' means the controller. The supreme controller is Kṛṣṇa.

So in the next verse the Kṛṣṇa's business is ''rāsādi-vilāsa.'' He's busy in dancing with the ''gopīs''. He has no other business. Just like we try to imitate Kṛṣṇa. Big, big rich men, they go to the ball dance. Especially in your country, at night, big, big businessmen, politicians, they go to the nightclub for dancing. You know that? And they pay fifty dollars for entrance fee—I have seen in France, Paris—and then other fees for dancing with particular girls, and other things. So wherefrom this propensity comes, dancing? That comes from the Supreme Lord. ''Rāsādi-vilāsa''. Because Kṛṣṇa has the business of dancing and we are part and parcel of Kṛṣṇa, so we have got the same spirit of dancing. But because we are in the material world, the material covering has perverted the dancing propensity. Otherwise, wherefrom we get the idea of dancing? ''Janmādy asya yataḥ'' ([[SB 1.1.1|SB 1.1.1]]). The ''Vedānta-sūtra'' says that everything is born of the Absolute Truth. So unless the Absolute Truth has got this dancing propensity, wherefrom we get it? This is the logic. We cannot have anything without that thing being present in the Supreme Absolute Truth. That is the meaning of ''janmādy asya yataḥ''. But this dancing, our dancing, ball dancing, and that dancing is not the same. This is perverted reflection with inebrieties, dissatisfaction, frustration. But in the dancing of Kṛṣṇa there is no such things—no inebrieties, no frustration. Because that is not false; that is real.

So in the ''Vedas'' we understand the nature of the Absolute Truth as ''ānandamayo 'bhyāsāt'' (''Vedānta-sūtra'' 1.1.12). He's ''ānandamaya'', always in pleasure potency. So when Kṛṣṇa, the Absolute Personality of Godhead, wants to enjoy ''ānanda'', so He expands His ''ahladini-śakti. Parāsya śaktir vividhaiva śrūyate'' ([[CC Madhya 13.65|CC Madhya 13.65, purport]]). This is Vedic injunction. He has got multipotencies. So when He wants to enjoy, He expands His internal potency, ''ahlādinī-śakti''. That is Śrīmati Rādhārāṇī. Don't think Śrīmati Rādhārāṇī a ordinary girl. No. Then you will mistake. How Kṛṣṇa, the Supreme Personality of Godhead, can dance with ordinary girl? No. That is not possible. ''Cid-vilāsī''. He is enjoyer of the internal potency. That is described by Śrīla Svarūpa Dāmodara:

:''rādhā-kṛṣṇa-praṇaya-vikṛtir ahlādinī śaktir asmād''
:''ekātmānāv api deha-bhedaṁ gatau tau''
:''śrī-caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam''
:''āptaṁ rādhā-bhava-dyuti . . .''
:([[CC Adi 1.5|CC Adi 1.5]])

''Caitanyākhyam, kṛṣṇākhyam'', like that. So ''rādhā-kṛṣṇa-praṇaya'', the loving affairs of Rādhā and Kṛṣṇa, that is the expansion of Kṛṣṇa's ''ahlādinī-śakti. Sandhinī-śakti'' and ''ahlādinī-śakti'' . . . there are many potencies of Kṛṣṇa.

So Kṛṣṇa is Para-brahman. Para-brahman. He is accepted as Para-brahman in the ''Bhagavad-gītā'' by Arjuna: ''paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān'' ([[BG 10.12-13 (1972)|BG 10.12]]). He's Para-brahman, Supreme Brahman. The Māyāvādīs, they cannot understand the Supreme Brahman, or the Supreme ''ātmā'', Paramātmā. These words are there, ''ātmā'', paramātmā; ''brahma, paraṁ brahma''; ''īśvara, parameśvara''. These words are there. But they, on account of their poor fund of knowledge, they think ''ātmā'' and Paramātmā the same, or ''īśvara'' or Parameśvara is the same, or Brahman or Para-brahman is the same. That is poor fund of knowledge. There cannot be any competition of the Parameśvara or Para-brahman or Paramātmā. Therefore in this verse it is said, ''svayaṁ bhagavān kṛṣṇa ekale īśvara'' ([[CC Adi 7.7|CC Adi 7.7]]). ''Īśvara'', or the Supreme Absolute Truth, cannot have any competitor. ''Asama aurdhva''. These words are there. ''Asama. Asama'' means there is no equal. And ''aurdhva'', and nobody is greater. ''Asamaurdhva''. Nobody is greater than Kṛṣṇa, and nobody is equal to Kṛṣṇa. The Māyāvādī philosophy that everyone is God, everyone is Kṛṣṇa, that is not substantiated by the Vedic literature. ''Īśvaraḥ paramaḥ kṛṣṇaḥ'' (Bs. 5.1). Therefore Kṛṣṇa's name is used there. The Parameśvara, Para-brahman, Paramātmā, that is Kṛṣṇa. Not we are. We are very fragmental portion of Kṛṣṇa, very, very small spiritual spark. So as the sparks from the fire falls down, it loses its original sparking capacity or fire elements. We have seen it. When the spark falls down from the big fire, then it is extinguished—no more fire, it is carbon. Similarly, when we are detached from Kṛṣṇa, we are ''jīva-bhūta.'' Then gradually, if by good association, by the mercy of Kṛṣṇa and spiritual master, we gradually come to the spiritual position, then we become ''brahma-bhūta'' ([[SB 4.30.20|SB 4.30.20]]).

At the present moment, being materially absorbed, accepting ourself as one of the products of this matter . . . ''yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma-ijya-dhīḥ'' ([[SB 10.84.13|SB 10.84.13]]). I am thinking that, "I am product of this material world." "I am product of India," "I am product of ''brāhmaṇa''," "I am product of this family, that family." So this is called ''jīva-bhūta.'' And when one understands that, "I am not product of this material world. I am not American. I am not Indian. I am not ''brahmin''. I am not ''śūdra''. I am servant of Kṛṣṇa," that is called ''brahma-bhūta''. Śrī Caitanya Mahaprabhu, He said that, "I am not ''brāhmaṇa''. I am not ''sannyāsī''. I am not ''kṣatriya''. I am not householder. I am not ''brahmacārī''. I am not ''sannyāsī''. I am not . . . I am . . ." This is definition by negation. He said positive definition, ''gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ'' ([[CC Madhya 13.80|CC Madhya 13.80]]). "That is My identification. I do not belong to these material categories. I am eternal servant of Kṛṣṇa, who provides, who maintains the ''gopīs''." Therefore it is said, ''rāsādi-vilāsī, vrajalalanā-nāgara'' ([[CC Adi 7.8]]). ''Vrajalalanā-nāgara'': He is the leader of the ''vrajalalanā'', damsels of ''Vrajabhūmi. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ'' (Bs. 5.37). These ''gopīs, vrajalalanā'', they are not ordinary girls. Then you will mistake. They are ''ānanda-cinmaya-rasa'', Kṛṣṇa's pleasure potency, expansion of pleasure potency. Śrīmati Rādhārāṇī is the direct pleasure potency, and the all the ''gopīs'', they are expansion of Śrīmati Rādhārāṇī. Therefore He is called ''vrajalalanā-nāgara.''

So don't think . . . you have come to Vṛndāvana. Don't think that Kṛṣṇa had ''rāsa'' dance with ordinary girls or Kṛṣṇa was ordinary man. As Kṛṣṇa was not man, He's God, similarly, the ''gopīs'' and Śrīmati Rādhārāṇī, they're internal potency of God, or Kṛṣṇa. This is . . . this should be understood. ''Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam'' ([[BG 9.11 (1972)|BG 9.11]]). Kṛṣṇa says: "''Mūḍhas'', rascals, they think that I am a human being, ordinary human being." And therefore they imitate. Sometimes the rascals imitate ''rāsa'' dance. "Kṛṣṇa had ''rāsa'' dance; then we can have also ''rāsa'' . . ." But they do not understand that Kṛṣṇa's ''rāsa'' dance is not ordinary ball dance like that. No. It is an imitation, perverted imitation. Because the tendency's there in Kṛṣṇa, therefore we have also got the tendency. But we do not know how to enjoy that dancing spirit. That is our illusion. We think this ordinary dance and Kṛṣṇa's dance is the same thing. No. That dancing, to take part in that dancing, it requires many, many millions of years' ''tapasya''. It is not ordinary thing. ''Itthaṁ brahma-bhūta'' . . . there is a verse that ''kṛta-puṇya-puñjāḥ. Sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ'' ([[SB 10.12.7-11|SB 10.12.11]]). To join with the ''rāsa'' dance of Kṛṣṇa, or to play with Kṛṣṇa as cowherd boy, it requires ''kṛta-puṇya-puñjāḥ'', many, many millions of births' pious activities.

So Kṛṣṇa's pastimes in Vṛndāvana with the cowherds boy and with the ''gopīs'', they are all spiritual. They are not material. But Kṛṣṇa manifests, exhibits the ''līlā'', coming here personally so that you may hear about Kṛṣṇa and you may be attracted, "So how I can go and play with Kṛṣṇa? How I can go and dance with Kṛṣṇa?" Or "How I can become a . . . in paternal affection with Kṛṣṇa? How I can become a tree, a grass, in Vṛndāvana, so that Kṛṣṇa may trample over me?" This is called ''kṛṣṇa-prema''. So Kṛṣṇa practically demonstrates, for the facility of the conditioned soul.

:''yadā yadā hi dharmasya''
:''glānir bhavati bhārata''
:''abhyutthānam adharmasya''
:''tadātmānaṁ sṛjāmy aham''
:([[BG 4.7 (1972)|BG 4.7]])

Kṛṣṇa is so kind that He comes here, exhibits Himself, how He is dealing in His spiritual abode. ''Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam'' (Bs. 5.29). Kṛṣṇa, in the spiritual world, Goloka Vṛndāvana, is engaged in tending the cows, ''surabhīr abhipālayantam'' (Bs. 5.29). So when He comes on this planet, in this universe . . . Kṛṣṇa rotates His touring. There are innumerable universes, and in every moment there is ''kṛṣṇa-līlā'' is going on. That is called ''nitya-līlā.'' The example, I have given several times: Just like the sun is rotating within the orbit. Now it is, say, eight o'clock at night. But at this time, there is six o'clock, seven o'clock, nine o'clock, ten o'clock—everything is there. Similarly, every moment, Kṛṣṇa's ''līlā'' is going in some of the universes. There are innumerable universes. ''Yasya prabhā prabhavato jagad-aṇḍa-koṭi'' (Bs. 5.40). So in each universe, ''kṛṣṇa-līlā'' is going on. And in rotation, after some ''lakhs'' of years, again Kṛṣṇa comes on this planet. This is . . . therefore Kṛṣṇa's ''līlā'' is ''nitya-līlā''. So just to attract us that, "You are fond of dancing. Why don't you come back to Me and dance with Me?" this is Kṛṣṇa's business. "Why you are rotting in this rotting dance? You want association. You want sporting. Why don't you come to Me and take part in My sporting with the cowherds boy?" This is invitation of Kṛṣṇa.

So one who has got intelligence, they will try to enter into the pastimes, transcendental pastimes of the Lord, either as a cowherd boy or as a servant or as a flower, as a tree, or the water of Yamunā, or the land, or the father and the mother and the conjugal lover. Or it may be as enemy, as Aghāsura, Bakāsura, Pūtanā. They are also blessed, because they are acting with Kṛṣṇa. This is the sum and substance of Vṛndāvana ''līlā''. Kṛṣṇa comes, He exhibits His ''līlā'' in Vṛndāvana to attract the conditioned souls, who are engaged in false ''līlā'', temporary ''līlā'', or hellish ''līlā''. Kṛṣṇa wants to save us. The propensity is there. Kṛṣṇa says, "Not here. Not in this material . . . this is perverted. You come to Me." But the Māyāvādīs, because they have poor fund of knowledge, they think that, "If again there is ''līlā'', there is sporting, there is dancing, so that is here. Then it is ''māyā''." In their poor fund of knowledge, brain cannot accommodate that Kṛṣṇa's ''līlā'' and this ''līlā'' are not the same. Not the same. They think when there is ''līlā'', then it must be ''māyā''; therefore they are called Māyāvādī. Their idea is that liberation means minus this ''līlā'', no more ''līlā'', simply stop everything, or voidism.

But that is not the fact. The fact . . . just like a diseased man. He is always drinking bitter medicine, lying on the bed and passing stool in the bed. Very miserable condition. So he wants to commit suicide. So he cannot understand that after being cured from the disease, he will eat very nicely, he will lie down on the bed very nicely, he will no . . . he'll have no miserable condition of life. He cannot understand. He says: "Again lying down on the bed and again eating? Oh, this is ''māyā''." They do not know that. Therefore they are called poor fund of knowledge. They think that by avoiding this ''līlā'', making minus, making void, making zero, we become liberated. No, that is not liberated. That is a disgusted negation only. And as soon as I am disgusted with something, I want to make it "No." Just like sometimes a man commits suicide. He thinks that "This life is simply disgusting. So finish this life." So Māyāvādī philosophy is like that. They want to finish this. But finishing, then what you are accepting? That they do not know. Therefore they are ''śūnyavādī, nirviśeṣavādī''. If there is life . . . ''na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). Simply by committing suicide, how you'll be happy? Because ''tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]). You'll have to accept another body. Either you commit suicide or die naturally, you have to accept. But if you accept natural death and natural body, then your ''karma'' ''kṣaya'', you annihilate your ''karma''. But if you commit suicide, then you become ghost. Because nature's punishment. You got a body and you neglected it, so you now you become . . . remain without body. That is ghost. Ghost means who does not possess this material body, but he has got the subtle body. That is ghost.

So without knowledge what is the aim of life, what is the actual life, if something is . . . somebody is misguided by so-called guides or ''guru'', then his life is spoiled. Therefore ''Vedas'' gives us direction:

:''tad-vijñānārthaṁ sa gurum evābhigacchet''
:''samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham''
:(MU 1.2.12)

:''tasmād guruṁ prapadyeta''
:''jijñāsuḥ śreya uttamam''
:''śābde pare ca niṣṇātaṁ''
:''brahmaṇy upaśamāśrayam''
:([[SB 11.3.21|SB 11.3.21]])

These are the definitions.

:''tad viddhi praṇipātena''
:''paripraśnena sevayā''
:''upadekṣyanti tad jñānaṁ''
:''jñāninas tattva-darśinaḥ''
:([[BG 4.34 (1972)|BG 4.34]])

''Evaṁ paramparā-prāptam imaṁ rājarṣayo'' . . . ([[BG 4.2 (1972)|BG 4.2]]). So we have to approach the right spiritual master. That is our system, everyone's system. ''Ādau gurvāśrayaṁ sad-dharma-pṛcchāt'' (Brs. 1.1.74). This is the direction of Śrīla Rupa Gosvami. So we have to accept the bona fide spiritual master. Who is spiritual master? Now, ''evam paramparā-prāptam imaṁ rājarṣayo viduḥ'' ([[BG 4.2 (1972)|BG 4.2]]). By the ''paramparā'' system, one who has got the knowledge, he's a spiritual master, and the proof is—how one is spiritual master—that means ''paramparā'', as Kṛṣṇa says. He does not change the words of Kṛṣṇa, but he follows the words of Kṛṣṇa and then preaches the words of Kṛṣṇa. That is the proof of spiritual master. That's all. ''Brahmaṇy upaśamāśrayam'' ([[SB 11.3.21|SB 11.3.21]]). Firm faith, unflinching devotion at the lotus feet of the Lord, and speaking what the Lord spoke. No manufacturing. That is bona fide spiritual master. Otherwise, we shall be misguided, bogus. Bogus are described in the ''Bhāgavatam'': ''mandāḥ sumanda-matayo. Sumanda-matayo'' ([[SB 1.1.10|SB 1.1.10]]). They have manufactured their own ideas. That will take time. But if we approach the real spiritual master, bona fide spiritual master, then our material disease will be cured even in this life. Then material disease will be cured when we develop our dormant love for Kṛṣṇa. ''Tyaktvā dehaṁ punar janma naiti mām eti kaunteya'' ([[BG 4.9 (1972)|BG 4.9]]). Simply by understanding Kṛṣṇa.

So here the author of ''Caitanya-caritāmṛta'' is describing about Kṛṣṇa. Here it is, ''svayaṁ bhagavān kṛṣṇa ekale īśvara''. Īśvara, Bhagavān, is Kṛṣṇa. Don't accept these humbug, bogus Kṛṣṇa and bogus Bhagavān. Then you'll be misled. And nowadays, especially India, there are so many Gods. No. Here it is said, ''svayaṁ bhagavān kṛṣṇa ekale īśvara'' ([[CC Adi 7.7]]). If you accept this, then you understand what is Kṛṣṇa. And if you manufacture another ''dini'' Kṛṣṇa, no, that will not help you. Kṛṣṇa is one, but He has got many expansion. Therefore the expansions are called ''āra yata saba dekha''. There are . . . just like Kṛṣṇa, Balarāma, Viṣṇu, Kāraṇārṇavaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu, Nārāyaṇa, Catur-vyuha Nārāyaṇa. There are hundreds and thousands of ''viṣṇu-tattvas''. So ''āra saba yata dekha tāṅra parikara'', expansion. Real, original Kṛṣṇa, the Bhagavān, is Kṛṣṇa. ''Kṛṣṇas tu bhagavān svayam. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]).

:''rāmādi-mūrtiṣu-kalā-niyamena-tiṣṭhan''
:''nānāvatāram akarod bhuvaneṣu kintu''
:''kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.39)

So if you understand Kṛṣṇa, then your life is successful. So those who have come to Vṛndāvana, they should try to understand Kṛṣṇa. That is the business. And unfortunately, they are busy in some other business. And if I criticize them, they become angry. So what can I do? I have to speak the truth. I cannot, I mean to say, amalgamate real and nonreal. That is not possible. So Kṛṣṇa . . . try to understand. Here it is said that ''svayaṁ bhagavān kṛṣṇa ekale īśvara.'' He is the Supreme Personality of Godhead. Kṛṣṇa also says. ''Mattaḥ parataraṁ nānyat'' ([[BG 7.7 (1972)|BG 7.7]]): "Nobody is superior than Me." And how these rascals, they think that "I am equal to Kṛṣṇa"? Kṛṣṇa cannot be two. Kṛṣṇa is one. But He can expand. ''Rāmādi-mūrtiṣu-kalā-niyamena-tiṣṭhan'' (Bs. 5.39). ''Kalā, aṁśa-kalā, avatāra''. There are description in the ''śāstra''. So we have to understand how Kṛṣṇa expands. There are expansion. ''Advaitam acyutam anādim ananta-rūpam'' (Bs. 5.33). ''Ananta-rūpam''. Just like Kṛṣṇa . . . ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna'' . . . ([[BG 18.61 (1972)|BG 18.61]]). Kṛṣṇa is situated in everyone's heart, innumerable living entities. And not only that. ''Aṇḍāntara-sthaṁ-paramāṇu-cayāntara-stham'' (Bs. 5.35). ''Aṇḍāntara-stham''. Kṛṣṇa, as Garbhodakaśāyī Viṣṇu, is within this universe. Not only within this universe, but within the atom, every atom. ''Aṇḍāntara-sthaṁ-paramāṇu-cayāntara.'' So Kṛṣṇa is so all-pervasive. But that does not mean everything Kṛṣṇa. (break)

The dogs and hogs of Vṛndāvana, they are also fortunate because they are in Vṛndāvana. So one life of dogs and hogs, then they will be liberated. But why should we take the risk of becoming dogs and hogs? Finish this business of understanding Kṛṣṇa in this life by chanting Hare Kṛṣṇa ''mantra''. Remain pure, observing the rules and regulation. Then your life is successful. At the end: ''tyaktvā dehaṁ punar janma naiti mām eti kaunteya'' ([[BG 4.9 (1972)|BG 4.9]]). This is the highest success of life.

Thank you very much.

Devotees: ''Jaya'' . . . (break) (end)

740309 - Lecture CC Adi 07.07 - Mayapur

2020-06-10T08:24:29Z

Angela:

[[Category:1974 - Lectures]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-03 - Lectures, Conversations and Letters]]
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[[Category:Lectures - India, Mayapur]]
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[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[Category:Lectures - Caitanya-caritamrta]]
[[Category:CC Lectures - Adi-lila|A07007]]
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<div class="code">740309CC-MAYAPUR - March 09, 1974 - 31:33 Minutes</div>

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Pradyumna: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya.'' (Prabhupāda and devotees repeat) (leads chanting of verse)

:''svayaṁ bhagavān kṛṣṇa ekale īśvara''
:''advitīya, nandātmaja, rasika-śekhara''
:([[CC Adi 7.7|CC Adi 7.7]])

(leads chanting of synonyms) (break)

Translation: "Kṛṣṇa, the reservoir of all pleasure, is the Supreme Personality of Godhead Himself, the supreme controller. No one is greater than or equal to Śrī Kṛṣṇa . . ."

(loud talking in background)

Prabhupāda: (aside) Stop this.

Pradyumna: ". . . yet He appears as the son of Mahārāja Nanda."

Prabhupāda: (talking continues) (aside) Stop.

''Svayam bhagavān kṛṣṇa. Kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). Whatever Kavirāja Gosvāmī is speaking—not out of his own whimsical way—whatever he's speaking, he's following the ''paramparā'' system. That is Vaiṣṇavism, or ''ācārya. Ācāryavan puruṣo veda'' (''Chāndogya Upaniṣad'' 6.14.2).

(people continue talking) (aside) Stop this.

Unless we accept the ''ācārya'' in the ''paramparā'' system, we cannot understand things as they are. It is not possible. So Kavirāja Gosvāmī, he's describing this ''Caitanya-caritāmṛta'' strictly according to the verdict of the ''śāstras''. His statement is that Kṛṣṇa is the original Personality of Godhead. ''Svayam bhagavān kṛṣṇa''. Bhagavān is person, Bhagavān is not imperson. ''Brahmeti paramātmeti bhagavān iti śabdyate'' ([[SB 1.2.11|SB 1.2.11]]). First realization of the Absolute Truth by speculative knowledge is impersonal effulgence of the Lord, which is called ''brahma-jyotir''. Then next realization is Paramātmā, the localized aspect of the Supreme Personality of Godhead. But realization of Kṛṣṇa, that is the ultimate realization. ''Svayam bhagavān kṛṣṇa.''

Bhagavān means six opulences. Nobody is richer than Bhagavān, nobody is stronger than Bhagavān, nobody is more beautiful than Bhagavān, nobody is wiser than Bhagavān, and nobody is more renouncer than Bhagavān. That is Bhagavān. ''Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ'' (''Viṣṇu Purāṇa'' 6.5.47). That is Bhagavān. ''Svayam bhagavān'' means He is opulent ''ṣaḍ-aiśvarya-pūrṇa'', not partially. He knows everything. Kṛṣṇa says in the ''Bhagavad-gītā'', ''vedāhaṁ samatītāni'' ([[BG 7.26 (1972)|BG 7.26]]). He knows past, present and future. He says, therefore, that "All these, My dear Arjuna—yourself, Myself and all the soldiers and kings who have assembled here—it is not that we were not existing before. We are existing at the present moment also, and in future also we shall continue to exist." And how we shall exist? Individually. Otherwise Kṛṣṇa would have said that in future, when we become liberated, then we shall become one. No. He says: "Even in future also, we shall continue to exist like this. You are individual. You are Arjuna. I am Kṛṣṇa. And all other living entities . . ." That is real understanding. Every one of us living entities, we are all individual person, and Kṛṣṇa is also individual person. This is knowledge. ''Nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān'' (''Kaṭha Upaniṣad'' 2.2.13). Kṛṣṇa, or God, He's also ''nitya'', eternal. We are also ''nitya'', eternal. ''Na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). We do not die. That is the preliminary knowledge of spiritual understanding, that "I am not this body; I am spirit soul, ''ahaṁ brahmāsmi'', but I am individual." ''Nityo nityānām''. Kṛṣṇa is individual person; I am also individual person. When Kṛṣṇa says that ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]), it does not mean that I become one with Kṛṣṇa or merge into the existence of Kṛṣṇa. I keep my individuality, Kṛṣṇa keeps His individuality, but I agree to abide by His order. Therefore Kṛṣṇa says in the ''Bhagavad-gītā'' to Arjuna that, "I have spoken to you everything. Now what is your decision?" Individual. It is not that Kṛṣṇa is forcing Arjuna. ''Yathecchasi tathā kuru'' ([[BG 18.63 (1972)|BG 18.63]]): "Now whatever you like, can do." That is individuality.

So this is the ultimate knowledge, that this Māyāvāda philosophy, that to become one, merge into the existence . . . merge into the existence means we merge into the order of Kṛṣṇa. Our individuality at the present moment is ''māyā'', because we are planning so many things. Therefore your individuality and my individuality clashes. But when there will be no more clashing—we shall agree, "Central point is Kṛṣṇa"—that is oneness, not that we lose our individuality. So as it is stated in all Vedic literature and spoken by Kṛṣṇa, we are all individual. All individual. ''Svayaṁ bhagavān ekale īśvara'' ([[CC Adi 5.142]]). But the difference is that He is the supreme ruler, ''īśvara. Īśvara. Īśvara'' means ruler. Actually He is ruler, and we are also ruler, but we are subordinate ruler. Therefore He is ''ekale īśvara'', one ruler. ''Īśvaraḥ paramaḥ kṛṣṇa'' (Bs. 5.1), in the ''Brahma-saṁhitā. Ekale īśvara. Īśvara'' cannot be many. That is not ''īśvara''. The Māyāvāda philosophy that everyone is God, that is not very right conclusion. That is rascaldom. Kṛṣṇa says, ''mūḍha. Na māṁ prapadyante mūḍhāḥ'' ([[BG 7.15|BG 7.15]]). One who does not submit to the supreme ''īśvara'', the Supreme Lord, you should know it perfectly well that, "Here is a ''mūḍha'', rascal," because it is not that everyone, we can become ''īśvara''. That is not possible. There is then no meaning of ''īśvara. Īśvara'' means the ruler. Suppose we are in a group, this, our International Society. If everyone becomes ruler or ''ācārya'', then how it can be managed? No. There must be some head. That is the principle in our practical life. We follow our political leaders. We cannot say that, "I belong to this party" unless I follow a leader. That is natural.

So that is the Vedic statement, ''nityo nityānāṁ cetanaś cetanānām'' (''Kaṭha Upaniṣad'' 2.2.13). There must be one leader, the leader of the same quality, ''nitya''. I am ''nitya''; Kṛṣṇa is ''nitya''. Kṛṣṇa is also living entity; I am also living entity. ''Nityo nityānāṁ cetanaś cetanānām.'' So what is the difference between Kṛṣṇa and me? The difference is that there are two ''nityas'', or two ''cetanaś''. One is described as singular number, and the other is described as plural number. ''Nityo nityānām.'' This ''nityānām'' is plural number, and ''nitya'' is singular number. So God is ''nitya'', one, singular number, and we, we are being ruled; we are plural number. This is the difference. And how He is ruling the plural number? Because ''eko yo bahūnāṁ vidadhāti kāmān'' (''Kaṭha Upaniṣad'' 2.2.13). He's supplying all the necessities of life of all these plural number, therefore He's ''īśvara'', He's Kṛṣṇa, He's God. One who is provides all the necessities of life, He's ''īśvara'', He's Kṛṣṇa, He's God.

So we can very well understand that we are being maintained by Kṛṣṇa, and why we should not be ruled by Him? This is a fact. Now you can see in this country, in this village, Māyāpur, there so many food grains are growing, but who is supplying? That is Kṛṣṇa. It is not possible to grow these food grains in your factory. No. That is not possible. He's helping us. He has stated in the ''Bhagavad-gītā'', ''annād bhavanti bhūtāni'' ([[BG 3.14 (1972)|BG 3.14]]). Unless you eat sufficiently, unless you have food grains in stock, you cannot flourish. ''Bhūtāni. Bhavanti. Bhavanti'' means flourishing. So both animals and men, they must eat sufficiently. There must be food grain sufficiently. So that food grain you cannot manufacture in your factory. You may start a very big factory, Goodyear Tire factory, but that tire also will not move when there is no supply of petrol. This is your position. You are dependent even for this tire and petrol, and what to speak of this food grain. So who is supplying the food grain? The supplying person is . . . ''eko yo bahūnāṁ vidadhāti kāmān'' (''Kaṭha Upaniṣad'' 2.2.13). That singular number individual person, He is supplying. You can say ''prakṛti'', nature, is supplying. No. Nature is not supplying. Nature is the agent of supply. Real supplier is Kṛṣṇa. ''Eko yo bahūnāṁ vidadhāti kāmān''. And that is also stated in the ''Bhagavad-gītā'': ''mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram'' ([[BG 9.10 (1972)|BG 9.10]]). Nature is working under the instruction or the indication of the Supreme Personality of Godhead, Kṛṣṇa.

In ''Brahma-saṁhitā'' also, it is stated, ''sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni vibharti durgā'' (Bs. 5.44). Here it is the ''vibharti'', and ''bibhavanti'' . . . so nature is dependent, although nature has got this power, very extensive power, ''sṛṣṭi-sthiti-pralaya'', to create, to maintain and to annihilate. Such power nature has got, and therefore she is called Durgā, Durgādevī. In Bengal there is great, pompous Durgā-pūjā. That is nature worship. So . . . but nature is ''yasya ajñāya'', she is working under the order of Kṛṣṇa. We Vaiṣṇava, it is not that we do not care for Durgā-devī. Somebody, they say like that. No. We offer her all respect, because she is the agent of Kṛṣṇa, but we do not accept foolishly that Durgā is all in all. No. That we do not accept. Durgā is the agent, working agent of Kṛṣṇa. ''Yasyajñaya''.

:''sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā''
:''chāyeva yasya bhuvanāni bibharti durgā''
:''icchānurūpam api yasya ca ceṣṭate sā''
:(Bs. 5.44)

''Sā ceṣṭate yasya icchānurūpam.'' And Kṛṣṇa also confirms this: ''mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram.'' Therefore Kṛṣṇa is the supreme ''īśvara'', controller. She is conducting the activities of the material nature. But those who are ''mūḍhas'', they are captivated by the wonderful action of material nature. That is called materialist. T''ribhir guṇamayair bhāvaiḥ mohitaḥ'' ([[BG 7.13 (1972)|BG 7.13]]). That is stated in the ''Bhagavad-gītā''. They are bewildered. Nature's business is to keep you fool always. And if you can surpass the bewilderment of material nature, if you agree to be controlled by the supreme controller, then your life is successful. Therefore ''Caitanya-caritāmṛta'' author says that, "Here is the controller," ''ekala'', "one." And Kṛṣṇa also says, ''mām ekam''. Not that imitation Kṛṣṇa. Then you'll be befooled. ''Mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]).

So all the verdict of the ''śāstra'' is the same. It is simply our misfortune that we do not understand the verdict of the ''śāstra''. In the ''śāstra'', everything is there. So Kṛṣṇa is the Supreme Lord. That is the verdict of the ''śāstra''. In the ''Brahma-saṁhitā'' it is said. In ''Bhāgavata'' also said:

:''ete cāṁśa-kalāḥ puṁsaḥ''
:''kṛṣṇas tu bhagavān svayam''
:''indrāri-vyākulaṁ lokaṁ''
:''mṛḍayanti yuge yuge''
:([[SB 1.3.28|SB 1.3.28]])

So try to understand. And Kṛṣṇa said, ''mattaḥ parataraṁ nānyat'' ([[BG 7.7 (1972)|BG 7.7]]): "No more superior." You don't misunderstand that there is something superior to Kṛṣṇa. That is rascaldom. So long we shall remain such rascal we shall not surrender to Kṛṣṇa. Therefore Kṛṣṇa said, ''na māṁ prapadyante duṣkṛtino mūḍhāḥ. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ'' ([[BG 7.15 (1972)|BG 7.15]]). ''Prapadyante''. Who does not surrender to Kṛṣṇa? He'll say that, "There are so many big, big person, and they do not surrender to Kṛṣṇa. So they are all ''mūḍhas''?" Yes, they are all ''mūḍhas''. That is the verdict of the ''śāstra''. We cannot make any compromise. That is not possible, against the principle of the ''śāstra''. If we keep one competitor of Kṛṣṇa, then we are ''mūḍha''. Here it is said, ''advitīya''. Not that there is another Kṛṣṇa, ''dini'' Kṛṣṇa, no. There is no . . . there cannot be any competitor of Kṛṣṇa. Therefore Kṛṣṇa says, ''mattaḥ parataraṁ nānyat'': "There is no more anyone, bigger authority than Me." And here is also, ''Caitanya-caritāmṛta kāj'', Kavirāja Gosvāmī, says, ''advitīya'': no competitor, sir. Here we are all Gods, the rascaldom that, "Everyone is God." But there is competition of Gods. But in case of Kṛṣṇa there is no such possibility, no competition. Nobody can compete with Kṛṣṇa. When Kṛṣṇa was present He showed it by practical example. Nobody could compete Him in either knowledge, either strength or love affairs or any field of activities. There was no competition.

Now, Kṛṣṇa, when He was present, He married sixteen thousand wives. Where is competition? One cannot marry even sixteen wives—and he becomes God. Just see the foolishness. Even from materialistic view, who is that God who can marry sixteen thousand wives? Is there any God, so-called rascal God? Is there any possibility? Kṛṣṇa showed, yes. Kṛṣṇa was attempted to be killed from the very childhood when He was three months old by Pūtanā. But He killed the Pūtanā ''rakṣasī'', not He was killed. Similarly, Aghāsura, Bakāsura, this ''asura'', that ''asura'', simply from the beginning of His life, Kaṁsa and others, from the rogues, the ''asuras'', they were making plan to kill Kṛṣṇa as soon as He is born. Kaṁsa, he was planning that, "As soon as Kṛṣṇa is born . . ." He was trying to kill Kṛṣṇa's mother, Devakī, but with argument of Vasudeva that, "Don't do this. Your sister's son will kill you, but your sister will not kill. So let the son be born. I shall bring it to you," Kaṁsa believed the honorable words of Vasudeva. Because he knew that, "Vasudeva is very respectable, honorable man. He has promised that the children . . . the child will be brought to me," so he saved his sister. He was such a cruel. The rogues and cruel, they do not care even for mother and sister. They can kill anyone, you see. That is the roguism. So Kaṁsa was that type of rogue. But Vasudeva, by his intelligence, saved the situation, but as honorable person, he brought all the children to Kaṁsa. You know this history.

So the Kaṁsa or the ''asura's'' plan is how to kill Kṛṣṇa, or God. That is going on. Everyone, "God is dead. God is dead." When I first went to your country the philosophy was that, "God is dead." But they admitted, "No, God is living. Swāmījī has brought in ''saṅkīrtana''." That also they admit. Yes. So God cannot be dead. If we are not ever dead—''na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]])—how God can be dead? That is another foolishness. God cannot be dead. ''Nitya''. Then there is no meaning of ''nitya''. So this is the position of Kṛṣṇa. He is the Supreme Person, supreme ruler, without any competitor. ''Advitīya'', no competition. Here we have got competition, but with Kṛṣṇa there is no competition. There cannot be any competition. You cannot say that Lord Śiva or Lord Brahmā or any other demigods, they are also as good as Kṛṣṇa, equally. No. That is not possible. Then he would not have used this word ''advitīya''. There cannot be any competition. If somebody puts any competitor before Kṛṣṇa, he's a ''pāṣaṇḍī''.

:''yas tu nārāyaṇaṁ devaṁ''
:''brahma-rudrādi-daivataiḥ''
:''samatvenaiva vīkṣeta''
:''sa pāṣaṇḍī bhaved dhruvam''
:([[CC Madhya 18.116|CC Madhya 18.116]])

"Nārāyaṇa, the Supreme Person, if one compares with Nārāyaṇa with such exalted demigods like Lord Śiva, Lord Brahma . . ." ''brahma-rudrādi-daivataiḥ'', "what to speak of other, Indra, Candra—they are nothing in comparison to Brahmā. Brahmā is the creator of this universe. So even such creator, even so powerful demigod as Lord Śiva, cannot be compared with Kṛṣṇa." ''Advitīya''. Cannot be compared. That is ''pāṣaṇḍī. Sa pāṣaṇḍī bhaved dhruvam''. So those who are comparing, "All the demigods and Kṛṣṇa, they are on the same level. You can worship anyone," they are all rascals. Because here it is said ''advitīya'': Kṛṣṇa cannot be compared with anyone else. That is Kṛṣṇa. ''Īśvaraḥ paramaḥ kṛṣṇaḥ'' (Bs. 5.1). They may be ''īśvara''. Lord Śiva may be ''īśvara'', Lord Brahmā may be ''īśvara'', but they cannot be ''parama īśvara''. That is not possible. Parameśvara is Kṛṣṇa. ''Īśvaraḥ paramaḥ kṛṣṇaḥ''.

So . . . but, at the same time, ''nandātmaja'', or ''vasudevātmaja''. That is Kṛṣṇa's mercy. That is dealing between His devotee and Himself. Although nobody can become Kṛṣṇa's father, because He is the original father—''aham ādir hi devānām'' ([[BG 10.2 (1972)|BG 10.2]])—but He agrees to become the son of His devotee. This is called devotional dealing. ''Śānta, dāsya sākhya, vātsalya-rasa.'' This is the dealing of ''vātsalya-rasa''. The father . . . nobody can become father of Kṛṣṇa. That is not possible. He is the father. ''Ahaṁ bīja-pradaḥ pitā'' ([[BG 14.4 (1972)|BG 14.4]]). He is the original father. Then how ''nandātmaja''? How Nanda Mahārāja can become the father of Kṛṣṇa? No. That father means he wanted to become the best servant of Kṛṣṇa. When I become father of my child, I am the best servant of the child, actually. You see the children moving, and the mother is taking care. So the mother is the best servant of the child.

So this is Vaiṣṇava philosophy. They want to become one with the God, but we keep ourself always servant of God. And to become the best servant of God is also to become His father and mother. This is ''nandātmaja''. Therefore one devotee prayed, ''aham iha śrī-nandaṁ vande yasyālinde paraṁ brahma, śrutim apare smṛtim apare'' (''Padyāvalī'' 126). The devotee is praying that, "Somebody is studying the ''Vedas'', somebody is studying the ''Purāṇas'', the ''smṛtis''," ''śrutim apare smṛtim apare'', "and somebody is studying ''Mahābhārata'' to understand God." But the devotee says: "I do not want to understand God. I want to worship Nanda Mahārāja, under whose . . . in the courtyard of his house the Para-brahman is crawling." That is ''nandātma'' . . . that is the, I mean to say, superior position of ''nandātmaja'', Nanda Mahārāja. So this is philosophy. Ordinary men cannot understand. But Vaiṣṇava philosophy is so nice that instead of becoming one with the Supreme, they want to become the father of the Supreme. This is Vaiṣṇava philosophy. ''Nandātmāja''. ''Rasika-śekhara.'' This is also a pleasure. Kṛṣṇa wants to be subordinate to His devotee as son so that He may be punished. He is punishing everyone, but He wants to be punished also. That is His pleasure. And who will punish Him? His father and mother, superior. Or superior lover, Rādhārāṇī, can punish Him.

So this Kṛṣṇa consciousness movement is very scientific and sublime. Try to understand. Always read the books. Don't try to understand Kṛṣṇa ordinarily.

:''manuyāṇāṁ sahasreṣu''
:''kaścid yatati siddhaye''
:''yatatām api siddhānāṁ''
:''kaścid vetti māṁ tattvataḥ''
:([[BG 7.3 (1972)|BG 7.3]])

To understand Kṛṣṇa is not so easy, but if you follow the ''mahājana'', if you try to understand the philosophy through the ''paramparā'' system, then you'll realize Kṛṣṇa and your life will be successful.

Thank you very much.

Devotees: ''Jaya. Haribol''. (end)

740307 - Lecture CC Adi 07.05 - Mayapur

2020-06-10T08:24:19Z

Angela:

[[Category:1974 - Lectures]]
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[[Category:Lectures - Caitanya-caritamrta]]
[[Category:CC Lectures - Adi-lila|A07005]]
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<div class="code">740307CC-MAYAPUR - March 07, 1974 - 32:50 Minutes</div>

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Pradyumna: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya.'' (Prabhupāda and devotees repeat) (leads chanting of verse)

:''pañca-tattva—eka-vastu, nāhi kichu bheda''
:''rasa āsvādite tabu vividha vibheda''
:([[CC Adi 7.5|CC Adi 7.5]])

(leads chanting of synonyms) (break)

Translation: "Spiritually there are no differences between these five ''tattvas'', for on the transcendental platform everything is absolute. Yet there are also varieties in the spiritual world, and in order to taste these spiritual varieties one should distinguish between them."

Prabhupāda:

:''pañca-tattva—eka-vastu, nāhi kichu bheda''
:''rasa āsvādite tabu vividha vibheda''
:([[CC Adi 7.5|CC Adi 7.5]])

''Pañca-tattva''. The Absolute Truth is divided into five subject matter of relishing transcendental mellow. ''Advaya'': without any difference. ''Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam'' ([[SB 1.2.11|SB 1.2.11]]): Absolute Truth is one, but still, there are varieties, transcendental varieties. Just like Brahman, impersonal Brahman; and Paramātmā, localized aspect of the Supreme Lord, Paramātmā; and Bhagavān, the Supreme Personality of Godhead—they are one. There is no difference. Brahman is not different from Bhagavān, and Bhagavān is not different from Brahman. Bhagavān is addressed by Arjuna as Para-brahman. Brahman realization, gradually . . . first realization - impersonal Brahman, then localized Brahman, then personal Brahman. The personal Brahman is called Para-brahman, the Supreme Brahman. Impersonal Brahman is the beginning of realization of the Absolute Truth. That is not final. Therefore those who are satisfied with impersonal Brahman, their knowledge is not perfect. ''Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ'' ([[SB 10.2.32|SB 10.2.32]]). The realization of the Absolute Truth is the platform of ''viśuddha-sattva.'' So unless one comes to the platform of personal realization of the Lord, one is supposed to be ''aviśuddha-buddhi'': intelligence is not yet perfectly pure.

So here it is said, ''eka-vastu''. So far the substance is concerned, that is ''eka-vastu''. Just like in logical categories the substance is there, and there are many categories. Take for example that the Absolute Truth is one, but there are categories, "This is ''śakti-tattva''; this is ''prakāśa-tattva''; this is incarnation tattva; this is marginal potency; this is external potency." ''Parāsya śaktir vividhaiva śrūyate'' ([[CC Madhya 13.65|CC Madhya 13.65, purport]]). There are many multipotencies. Because the original is Absolute Truth, in one sense everyone is in the same absolute platform. In the ''Śrīmad-Bhāgavatam'' there is a verse, ''idaṁ hi viśvaṁ bhagavān ivetaraḥ'' ([[SB 1.5.20|SB 1.5.20]]). ''Idaṁ hi viśvaṁ bhagavān ivetaraḥ'': "This ''viśva'', the whole cosmic manifestation, is Bhagavān, the Supreme Personality of Godhead," just like Kṛṣṇa manifested His universal form. So every part and parcel is Bhagavān, but still, it is different.

This is the philosophy of Caitanya Mahāprabhu's ''acintya-bhedābheda'': simultaneously one and different, inconceivable. We cannot conceive at the present moment how one thing can be the same, at the same time different; therefore it is called ''acintya'', inconceivable. But ''bhedābheda'' . . . just like we are—everything—you study. It is ''acintya-bhedābheda'', one and different. Take for example your own body and you, soul. The soul is different from the body. ''Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā'' ([[BG 2.13 (1972)|BG 2.13]]). The ''dehi'', the soul, is within the body, but the body is not the soul. So this is different. Soul is different from the body. We have studied. But in another sense, soul is not different from the body, another sense. How? Because the body, the material body, is also coming from the same source, and the spiritual soul is coming from the same source, Kṛṣṇa. Kṛṣṇa says, ''apareyam''. Kṛṣṇa said, ''bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva'' ([[BG 7.4 (1972)|BG 7.4]]). "These material elements, they are My ''bhinnā prakṛtir aṣṭadhā'', eight kinds of separated energy." Even though it is separated energy, it is the energy of the Supreme Lord. We have discussed many times: Just like the fire and the heat and light. Light is separated from the fire, heat is separated from the fire, but at the same time, heat and light is not different from the fire. This is to be understood. This is called simultaneously one and different, inconceivable.

So Māyāvādī philosophers, they take one side only, that it is one. They do not understand what is the difference, what is the different taste, varieties. They cannot understand the varieties, unity in diversity. They cannot understand. Just like sugar and milk—you prepare so many sweetmeat, "This is ''rasagullā'', this is ''sandeṣa'', this is ''burfī'', this is this, this is that." Hundreds of preparation you can . . . but what is that? That sugar and milk. So similarly, variety is the mother of enjoyment. The Māyāvādī philosopher, they cannot understand. Therefore they have been described in the ''Bhāgavata'' that ''vimukta-māninaḥ, aviśuddha-buddhayaḥ'' ([[SB 10.2.32|SB 10.2.32]]). They are thinking that now they have become one with the Supreme, Nārāyaṇa. They address between themselves, "''Namo nārāyaṇa''," that "Everyone has become Nārāyaṇa." This is their . . . "Everyone is Nārāyaṇa," that's all right, but still, different.

That distinction is made by the Vaiṣṇavas. The same example—the different energies, material energy and spiritual energy, they are different. One is superior, one is inferior. But when you go to the central point from where all energies are coming . . . ''yato vā imāni bhūtāni jāyante''. This is the Vedic injunction, "From where everything is emanating."

:''agnir mahī gaganam ambu marud diśaś ca''
:''kālas tathātma-manasīti jagat-trayāṇi''
:''yasmād bhavanti vibhavanti viśanti yaṁ ca''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.51)

''Agni'' is coming from Kṛṣṇa. ''Mahī'', the earth, it is coming from Kṛṣṇa. ''Agni, mahī, gagana'', the sky, it is coming from Kṛṣṇa. ''Ambu'', water, is coming from Kṛṣṇa. ''Agni mahī gaganam ambu . . . marut'', air, is coming from Kṛṣṇa. Because it is coming from Kṛṣṇa, it is not different from Kṛṣṇa. Everything is Kṛṣṇa. But when you taste the air breathing and the water and the earth and the fire, you cannot say: "Because the air is coming from Kṛṣṇa and water is coming from Kṛṣṇa, so either I may be in the air or in the sea, it is all the same." We are living in air, but if I think that air and the water is the same, I jump over the ocean, that is not very good idea. But actually, air is also Kṛṣṇa, water is also Kṛṣṇa, earth is also Kṛṣṇa, fire is also Kṛṣṇa, because it is . . . they are all Kṛṣṇa's energy.

So in this way, if we try to understand that Pañca-tattva:

:''śrī-kṛṣṇa-caitanya prabhu-nityānanda,''
:''śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda''

This is Pañca-tattva: Śrī Kṛṣṇa Caitanya, Śrī Nityānanda, Śrī Advaita, Śrī Gadādhara and Śrīvāsādi. ''Śrīvāsādi'' means ''jīva-tattva''. The ''jīva-tattva, śakti-tattva, viṣṇu-tattva,'' these are all ''tattvas''. So Pañca-tattva. Śrī Kṛṣṇa Caitanya is the supreme ''tattva'', Kṛṣṇa. ''Śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya''. We are worshiping Rādhā-Kṛṣṇa. So Śrī Kṛṣṇa Caitanya is Rādhā-Kṛṣṇa combined. ''Śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya''.

:''rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād''
:''ekātmānāv api bhuvi purā deha-bhedaṁ gatau''
:''caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam . . .''
:([[CC Adi 1.5|CC Adi 1.5]])

Rādhā-Kṛṣṇa . . . Kṛṣṇa is the Supreme. When Kṛṣṇa wants to enjoy . . . the enjoyer . . . ''bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram'' ([[BG 5.29 (1972)|BG 5.29]]). He's enjoyer. So when He wants to enjoy, that is not material enjoyment. That is spiritual enjoyment, superior energy, not material energy. Because Kṛṣṇa is the Supreme, therefore He enjoys the superior energy. So Kṛṣṇa's . . . the Rādhā-Kṛṣṇa ''līlā'' is not material. One who understands Rādhā-Kṛṣṇa ''līlā'' as material, they are misled. Kṛṣṇa cannot enjoy anything material. He's supreme pleasure . . . if you say that, "We are seeing daily that you are offering ''prasādam'', the vegetable, rice. They are all material," no, they are not material. This is real understanding. How it is not material? That is ''acintya'', inconceivable. Kṛṣṇa can turn material into spiritual and spiritual into material. That is Kṛṣṇa's inconceivable power, ''acintya-śakti''. Unless you accept ''acintya-śakti'' of Kṛṣṇa, you cannot understand Kṛṣṇa. ''Acintya-śakti''.

So this is simultaneously one and different. This ''acintya-bhedābheda-tattva'' you'll find everywhere in Vaiṣṇava philosophy. Similarly, here the author of ''Caitanya-caritāmṛta'' is trying to explain that ''pañca-tattva eka-vastu'', they are one Kṛṣṇa, but ''āsvāda, āsvāda'', taste . . . ''Akhila-rasāmṛta-sindhu''. Kṛṣṇa is the ocean of all pleasure, reservoir of all pleasure. There are different types of pleasure. Just like pleasure, like master and the servant. The master is also pleased by the service of the servant, and the servant is pleased by rendering service to the master. This is taste. Husband and wife: husband is pleased having a wife, wife is pleased having . . . these are the different tastes—between master and servant, between friend and friend, between father and son, mother and son, between the lover and the beloved. These are different taste. So this taste is required, transcendental mellow. The Māyāvādī philosophers, they cannot understand this taste. They think everything is one. And in the material world also, we accept, "Variety is the mother of enjoyment." Without varieties, although everything is spiritual . . . in Vṛndāvana everything is spiritual. Just like ''gauḍa-maṇḍala-bhūmi, yebā jāne cintāmaṇi''. Just like this place, ''Gaura-maṇḍala-bhūmi'', Śrī Caitanya Mahāprabhu's place of pastimes, and the ''Vṛndāvana-dhāma'', the place of pastimes of Lord Kṛṣṇa, they are one and the same. Therefore Narottama dāsa Ṭhākura says that ''gauḍa-maṇḍala-bhūmi, yebā jāne cintāmaṇi, tā 'ra haya vraja-bhūmi vāsa''. These are the theses given by great ''ācāryas''.

So we should not consider that Nityānanda is different from Kṛṣṇa . . . Śrī Caitanya Mahāprabhu, or Advaita Prabhu is different from Śrī Caitanya Mahāprabhu. But at the same time, They are different. This is inconceivable, a taste. If you worship Nityānanda Prabhu, it is as good as to worship Śrī Caitanya Mahāprabhu. The best thing is . . . because Śrī Caitanya Mahāprabhu appeared in His five different features, therefore the ''ācāryas'', they worship all of them at a time. That is our prayer:

:''śrī-kṛṣṇa-caitanya prabhu-nityānanda''
:''śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda''

This is the varieties, transcendental varieties, different taste. Nityānanda Prabhu is ''guru-tattva'', and Caitanya Mahāprabhu is ''sevya-tattva''. The ''guru'' is teaching; Nityānanda Prabhu is teaching how to worship Śrī Caitanya Mahāprabhu.

:''bhaja gaurāṅga kaha gaurāṅga laha gaurāṅgera nāme''
:''ye jana gaurāṅga bhaje sei amāra prāṇa re''

This is Nityānanda Prabhu's business. Narottama dāsa Ṭhākura says that ''gaurāṅgera balite habe, pulaka śarīre, hari hari balite, nayane ba'be nīra''. Gaurāṅga.

So to become immediately in ecstasy of transcendental love, if we chant this ''śrī-kṛṣṇa-caitanya prabhu-nityānanda'', it is easier. There is no offense in chanting this ''pañca-tattva'', but there is offense if you do not properly chant Hare Kṛṣṇa ''mantra''. There are ten kinds of offenses, you know. But in chanting ''śrī-kṛṣṇa-caitanya prabhu-nityānanda'', there is no ''aparādha''. You chant in any way, you'll get the result. This is the difference, taste. This is variety. Although there is no difference by chanting ''śrī-kṛṣṇa-caitanya prabhu-nityānanda'' and Hare Kṛṣṇa ''mantra'', ''mahā-mantra'', but still, by chanting this ''pañca-tattva'', you'll get immediately, quickly, result. Therefore our process is to chant the holy names of the Pañca-tattva and then we chant Hare Kṛṣṇa ''mahā-mantra''. That is perfect. And neither mixing. The mixing taste is called ''rasābhāsa. Rasābhāsa.'' And we don't manufacture anything. Just follow. We disagree with the persons who chant that ''bhaja nitāi-gaura rādhe-śyāma.'' No. No. We must follow strictly. ''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]). We cannot manufacture simply for some worldly cheap reputation and prestige. If we manufacture something, that will not help us. We must follow. ''Mahājano yena. Dharmasya tattvaṁ nihitaṁ guhāyāṁ, mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]). We must follow the ''mahājanas''. So you'll find in the ''Caitanya-caritāmṛta'', the Kavirāja Gosvāmī, in every chapter he begins'', śrī-kṛṣṇa-caitanya prabhu-nityānanda, jaya advaita . . . gaura-bhakta-vṛnda''. This is the process.

So we may read herewith one commentary by my Guru Mahārāja Bhaktisiddhānta Sarasvatī Ṭhākura. (reading) "In his ''Anubhāṣya'' commentary, Śrī Bhaktisiddhānta Sarasvatī Ṭhākura describes the Pañca-tattva as follows: The supreme energetic, the Personality of Godhead, manifesting in five kinds of pastimes, appears as the Pañca-tattva. Actually, there is no difference between them because they are situated on the absolute platform, but they manifest different spiritual varieties as a challenge to impersonalists to taste different kinds of spiritual humors, ''rāsas'' . . ." Because they do not accept the different taste. The Māyāvāda philosophy and Vaiṣṇava philosophy, the only difference is . . . although the aim is one, Absolute Truth, but the difference is that they do not accept varieties, varieties of taste. Therefore they fall down. It is not our version, but it is stated in the Vedic literature, ''āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ'' ([[SB 10.2.32|SB 10.2.32]]): "By severe penance and austerities, these Māyāvādīs, they go up to the Brahman effulgence, but from there they fall down." Fall down, because for want of varieties. You cannot live without varieties. ''Ānandamayo 'bhyāsāt'': "The Absolute Truth is ''ānandamayo'' by nature," ''abhyāsāt''.

So there are the interpretation of the Māyāvādīs of this ''Vedānta-sūtra, ānandamayo 'bhyāsāt'' (''Vedānta-sūtra'' 1.1.12). But we see that the Supreme Absolute Person is ''ānandamāyā''. Kṛṣṇa, you'll never see without ''ānanda''. He is, I mean to say, taking care of the cows, He's dancing with the ''gopīs'', He's playing with His cowherd boys. ''Ānandamāyā''. These are ''ānandamāyā''. These are the varieties. The Māyāvādī philosophers, they cannot understand; therefore they think that "This ''kṛṣṇa-līlā'' is ''māyā''." Therefore we call them Māyāvādī. Everything . . . ''māyā māyā, neti neti''. They take Kṛṣṇa also as ''māyā''; therefore they are called Māyāvādīs. Because a living entity comes in this material world accepting this material body, similarly, when Kṛṣṇa comes, they think that He has also a material body. This is Māyāvāda. Kṛṣṇa has no such thing. Therefore you'll find in Dr. Radhakrishnan's book, when Kṛṣṇa says, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]), he says, "Not to the Kṛṣṇa person, but the Absolute which is within the Kṛṣṇa." He does not know that Kṛṣṇa is not different from His body. That he does not know.

Kṛṣṇa is absolute. ''Sambhavāmy ātma-māyayā'' ([[BG 4.6 (1972)|BG 4.6]]).

:''yadā yadā hi dharmasya''
:''glānir bhavati bhārata''
:''abhyutthānam adharmasya''
:''tadātmānaṁ sṛjāmy aham''
:([[BG 4.7 (1972)|BG 4.7]])

''Sambhavāmy ātma-māyayā'' ([[BG 4.6 (1972)|BG 4.6]]). He does not accept this māyic body. ''Etad īśanam īśasya'' ([[SB 1.11.38|SB 1.11.38]]). That is the, I mean to say, power, omnipotency of Kṛṣṇa. Even He accepts this material body, it does not mean that He is material. Just like we see the Deity, the Deity, Rādhā-Kṛṣṇa Deity, in our front. Everyone will say: "Oh, this is a Deity made of brass, material." But no, it is not material. You have to study in that way. ''Arcye śilā-dhīr . . . arcye viṣṇu śilā-dhīr guruṣu nara-matiḥ'' (''Padma Purāṇa''). These are ''nārakī buddhi. Vaiṣṇave jāti-buddhiḥ.'' The Deity as material, ''śiladhiḥ'', considering as metal or stone or wood, and ''guruṣu nara-matiḥ'', and ''guru'' as ordinary human being . . . ''vaiṣṇave jāti-buddhiḥ'': a Vaiṣṇava, to consider, "Here is American Vaiṣṇava and here is a ''brāhmaṇa'' Vaiṣṇava . . ." No, Vaiṣṇava is Vaiṣṇava. This is absolute. ''Guruṣu nara-matiḥ. Guru'', although he is appearing like human being, he should not be considered. ''Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit'' ([[SB 11.17.27|SB 11.17.27]]). These are the injunction of the ''śāstras''.

Suppose we are worshiping here. The Māyāvādī will say: "They are worshiping a brass, metal Deity." So are we so fools that we are spending so much money for worshiping a lump of metal? That they do not know. This is ''acintya-bhedābheda''. And fact is there. Kṛṣṇa is omnipotent. He can accept your service in any way, as He likes. This is called ''arcā-vigraha.'' As Kṛṣṇa's ''avatāra'' is there, here is also another ''avatāra, arcā-vigraha.'' He is so kind. You cannot see Kṛṣṇa, you cannot touch Kṛṣṇa at the present moment, but Kṛṣṇa is so kind that He appears before you as you can touch, you can dress, you can offer your respect, you can see. That is Kṛṣṇa's mercies. But don't think that Kṛṣṇa has become metal. No. And even if He becomes metal, there is no difference. And what is this metal? That is Kṛṣṇa's energy. We have to understand in that way.

So this ''acintya-bhedābheda-tattva . . . pañca-tattva-eka-vastu, nāhi kichu bheda rasa āsvādite''. ''Rasa āsvādite'', the mellows, transcendental mellows. So these chapters of ''Caitanya-caritāmṛta'' are very . . . these are postgraduate study. You have to read it very carefully and as they are described. We have tried to describe them as far as possible for being understood by us, but we should be very careful:

:''śrī-kṛṣṇa-caitanya prabhu-nityānanda''
:''śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda''

(devotees join in) Thank you very much.

Devotees: ''Jaya'' . . . (break) (end)

740304 - Lecture CC Adi 07.04 - Mayapur

2020-06-10T08:24:05Z

Angela:

[[Category:1974 - Lectures]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-03 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Mayapur]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[Category:Lectures - Caitanya-caritamrta]]
[[Category:CC Lectures - Adi-lila|A07004]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1974 - Lectures|1974]]'''</div>
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<div class="code">740304CC-MAYAPUR - March 04, 1974 - 36:36 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740304CC-MAYAPUR.mp3</mp3player>

Prabhupāda: Yes. Go on. Hmm?

Pradyumna: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya.'' (Prabhupāda and devotees repeat) (leads chanting of verse)

:''pañca-tattva avatīrṇa caitanyera saṅge''
:''pañca-tattva lañā karena saṅkīrtana raṅge''
:([[CC Adi 7.4|CC Adi 7.4]])

(break)

Translation: "These five ''tattvas'' incarnate with Lord Caitanya Mahāprabhu, and thus the Lord executes His ''saṅkīrtana'' movement with great pleasure."

Prabhupāda: Hmm. So ''tattva'', Absolute Truth, I tried to explain last night. ''Tattva'' . . . Kṛṣṇa has spoken about ''tattva'' in the ''Bhagavad-gītā'', and in the ''Śrīmad-Bhāgavatam'' also there is statement of ''tattva, vadanti tat tattva-vidas tattvam'' ([[SB 1.2.11|SB 1.2.11]]). ''Tattva'', the truth, can be learned from the ''tattva-vida'', one who knows. The Absolute Truth cannot be ascertained by imaginative speculation. One has to learn the ''tattva'' from the ''tattva-vit.'' Therefore, the ''tattva-vid vadanti. Vadanti'' means they explain; ''tattva-vit'', one who is ''tattva-vit'', he explains. ''Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam''. One who knows, he's not silent. He is to preach, he is to speak. Nowadays it has become a fashion to be ''maunī-bābā'', does not speak. So these are . . . may be very good device for professional business, but so far we are concerned, in the Vedic culture, the ''tattva-vit'' must speak. ''Śravaṇaṁ kīrtanam.'' The ''tattva-vit'' must hear from the authorized person, then he'll speak. That is nice. Otherwise, there is no need of speaking. So those who have not heard from the authorized person, they may make a business by making himself ''maunī-bābā. Tāvac ca śobhate mūrkho yāvat kiñcin na bhāsate'': "A ''mūrkha'', a dull rascal, is very beautiful so long he does not speak." Because as soon as he speaks, then his knowledge, his learning, his capacity, his position will be immediately exposed. So our ''paramparā'' line, Prahlāda Mahārāja has condemned this system, ''maunī-bābā''. No. Our system is ''kīrtanīyaḥ sadā hariḥ'', Caitanya Mahāprabhu's teaching.

:''tṛṇād api sunīcena''
:''taror api sahiṣṇunā''
:''amāninā mānadena''
:''kīrtanīyaḥ sadā hariḥ''
:([[CC Adi 17.31|CC Adi 17.31]])

And Kṛṣṇa also confirms this in the ''Bhagavad-gītā'': ''satatāṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ'' ([[BG 9.14 (1972)|BG 9.14]]). That is ''mahātmā'', always glorifying the Lord, Supreme Lord Kṛṣṇa.

So this Kṛṣṇa consciousness movement means this ''satatāṁ kīrtayanto mām'' ([[BG 9.14 (1972)|BG 9.14]]): twenty-four hours we have to glorify. Kṛṣṇa is unlimited, God is unlimited. So we have to chant, glorifying His qualities, unlimitedly. Śrīla Rūpa Gosvāmī says that, "How I shall glorify the Lord by chanting His name and pastimes? I have got only one tongue. If I could possess millions of tongues and trillions of ears, then it was possible to glorify the Lord to some extent." This is our business. You'll be surprised that my Guru Mahārāja, Bhaktisiddhānta Sarasvatī Ṭhākura, sometimes Paṇḍita Madanmohan Mahalabhya, a great politician, well-known political leader, he came to see him. So he inquired from my Guru Mahārāja, "What are your activities?" So in describing his activities he said that, "We have got six magazines, and out of them, one is a daily, ''Dainik Nadiya Prakash''." Those who are resident of this place might know. So he was publishing one paper daily, ''Nadiya Prakash''. So Madanmohan Mahalabhya inquired that, "You are publishing daily one paper about spiritual subject?" He said: "Yes, why not?"

Now, he explained that this universe is only one of the millions universes. This small universe is one of the many, many. Many, many . . . we get information from the ''śāstra, yasya prabhā prabhavato jagad-aṇḍa-koṭiḥ'' (Bs. 5.40). ''Jagad-aṇḍa-koṭiḥ. Jagadānda'' means this universe, and there are ''koṭis'', unlimited. In Caitanya Mahāprabhu's dealing, when devotee, Vāsudeva Datta, he pleaded to Śrī Caitanya Mahāprabhu, "My dear Lord, You have come. You take away all the inhabitants of this earth, or within this universe, and if You think that they are so much sinful that they cannot be delivered, so You can transfer their sinful resultant action, sinful activities, unto me. I shall suffer." This is Vaiṣṇava philosophy that, "Let others be delivered, and if they are unfit, sinful, all their sins may be transferred to me." So Caitanya Mahāprabhu said that, "You do not require to take their sinful reaction, but even without your transferring they can be delivered. But this is only one universe." And He compared that this universe is just like a grain of mustard in the mustard bag. Say, hundred kilos, kg., mustard bag, and there is one mustard seed. So this universe is like that. So many universes are there. So my Guru Mahārāja explained that, "This universe is only just like a grain of mustard seed among millions and trillions of universes, and in each and every universe there are millions and trillions of planets, and this earthly planet is one of them. And in this planet, the earthly planet, there are so many cities, and in each city there are so many daily papers, and each daily paper has got so many editions. So this is only one-fourth exhibition of God's creation. If in one city there are so many news, people can read, so from the three-fourth creation of the world, Vaikuṇṭha-jagat, we can give so many news that we can overflood them with news. Unfortunately, we have no customer." That is . . .

So this is the position. ''Kīrtana. Kīrtana,'' we can glorify the Lord twenty-four hours. Twenty-four hours we have got at our disposal. We have got only twenty-four hours, but unlimited. ''Ekāṁśena sthito jagat'' ([[BG 10.42 (1972)|BG 10.42]]). This is only one-fourth part manifestation of the whole creation. There is no limit of ''kīrtana''. That is unlimited. So Caitanya Mahāprabhu's instruction is that, "Glorify the Lord continuously." ''Tṛṇād api sunīcena'' ([[CC Adi 17.31|CC Adi 17.31]]). And as soon as you begin ''kīrtanīyaḥ'', real ''kīrtana'' of Kṛṣṇa, then you'll have many enemies. Caitanya Mahāprabhu personally had many enemies. You know that in this spot there was persecution, religious persecution, by the then magistrate, Chand Kazi. His ''samādhi'' is still there. So . . . and we are also experiencing. Our only fault is that we are preaching the ''saṅkīrtana'' movement, and there are so many enemies. You see? So that is possible. Even the father become enemy. Prahlāda Mahārāja, a five-years-old boy, and because he was chanting Hare Kṛṣṇa ''mantra'', his father became enemy. So you'll have enemies.

Therefore Caitanya Mahāprabhu gives us, warning us that, ''tṛṇād api sunīcena taror api sahiṣṇunā'': "You just become humbler than the grass." Just you trample over the grasses, it does not protest. Not only you, so many people are going on the grasses, but they tolerate. So ''tṛṇād api sunīcena taror api sahiṣṇunā.'' And He has given the example, "Tolerant than the trees." The trees are standing in one place. Scorching heat and cold and rains, they are all suffering, and the people taking their leaves, taking their branches, woods, cutting them, taking fruit, and still, the trees give you shelter. This is the example of tolerance. So t''ṛṇād api sunīcena taror api sahiṣṇunā, amāninā mānadena''. Everyone in this material world is very much fond of getting honor. Although he's not honorable, still, he wants to get honor. Although he is unfit, still, he wants. That is the material propensity. So Caitanya Mahāprabhu says that, "You give them honor. Don't ask for yourself any honor, respect, but others, you give them." That is the process of Caitanya Mahāprabhu's preaching. As Prabodānanda Sarasvatī has explained:

:''dante nidhāya tṛṇakaṁ padayor nipatya''
:''kāku-śataṁ kṛtvā ca ahaṁ bravīmi''
:''he sādhavaḥ sakalam eva vihāya dūrāt''
:''caitanya-candra-caraṇe kurutānurāga''
:(''Caitanya-candrāmṛta'' 90)

He says . . . this is the process of preaching, "My dear sir, I am falling down on your lotus feet, and with folded hands I am flattering you thousand times, and I have taken one grass in my mouth to show my humbleness. So you kindly hear my one word." "What is that?" ''He sādhavaḥ'', "You are very great ''sādhu'', but you have learned so many things," ''he sādhavaḥ sakalam eva vihāya dūrāt''. "This is my request, that whatever you have learned, so many things, kindly forget. Kick them out." "Then what shall I take?" ''Caitanya-candra-caraṇe kurutānurāga'': "Just become a servant on the lotus feet of Śrī Caitanya Mahāprabhu. This is my request." So we have to preach like that. Just flatter him, but request him that, "You forget all these bogus things. Simply take to Caitanya Mahāprabhu. Your life will be successful," as it is . . . we have already . . . ''tāṅhāra caraṇāśrita, sei baḍa dhanya'' ([[CC Adi 7.2|CC Adi 7.2]]): "Anyone who takes shelter at the lotus feet of Caitanya Mahāprabhu, he becomes glorified." ''Sei baḍa dhanya''.

So our preaching should be like that. The Pañca-tattva . . . here it is said. We are discussing:

:''pañca-tattva avatīrṇa caitanyera saṅge''
:''pañca-tattva lañā karena saṅkīrtana raṅge''
:([[CC Adi 7.4|CC Adi 7.4]])

So Caitanya Mahāprabhu has got His associates. That is confirmed in the ''Śrīmad-Bhāgavatam'':

:''kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ''
:''sāṅgopāṅgāstra-pārṣadam''
:''yajñaiḥ saṅkīrtana-prāyair''
:''yajanti he su-medhasaḥ''
:([[SB 11.5.32|SB 11.5.32]])

This is the method of worshiping the Lord Viṣṇu. ''Yajña'' means to worship the Supreme Lord. ''Yajñaiḥ saṅkīrtanaiḥ prāyaiḥ.''

:''varṇāśramācāravatā''
:''puruṣeṇa paraḥ pumān''
:''viṣṇur ārādhyate puṁsāṁ''
:''nānyat tat-toṣa-kāraṇam''
:([[CC Madhya 8.58|CC Madhya 8.58]])

This is civilization, ''varṇāśrama''. One must observe, the material world. In the spiritual world, of course, there is no such thing as ''varṇāśrama''. That is pure identity of the soul. So there is no . . . so long we are in this material world there must be a scientific division of progress of life. That is Vedic system. ''Brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa''. This is called ''varṇāśrama-dharma''. I have repeatedly said that people call us Hindu in India. Actually, "Hindu" word is not visible in any Vedic literature. This is the name given by the Arabians to the . . . this part of the world, on the bank of the Sindhu. From the "Sindhu" the word "Hindu" has come. So actually, our culture is ''varṇāśrama-dharma''. Therefore ''śāstra'' says, ''varṇāśramācāravatā puruṣeṇa paraḥ pumān'' ([[CC Madhya 8.58|CC Madhya 8.58]]). In the ''varṇāśrama-dharma'', the ultimate goal is to worship Lord Viṣṇu, whose name is Yajña. Out of many names of Lord Viṣṇu, one name is Yajña, Yajña-puruṣa. So ''yajña'', to . . . anything performed to satisfy the Supreme Lord, that is called ''yajña''.

So other ''yajñas'' are not possible in this age, Kali-yuga, Kali-yuga. The only ''yajña'': this ''saṅkīrtana'' movement. ''Yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ'' ([[SB 11.5.32|SB 11.5.32]]). If you want to perform ''yajña'' and if you are intelligent, ''su-medhasaḥ'' . . . the two words has been used in Vedic literature: ''su-medhasaḥ'' and ''alpa-medhasaḥ''. In the ''Bhagavad-gītā'' this word has been used, ''alpa-medhasaḥ, tad bhavati alpa-medhasām'', in the matter of worshiping the demigods. ''Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ'' ([[BG 7.20 (1972)|BG 7.20]]). ''Antavat tu phalaṁ teṣām'' ([[BG 7.23 (1972)|BG 7.23]]). If you get some resultant action by worshiping demigod, that is ''antavat''. Just like Hiraṇyakaśipu: he got some benediction from Lord Brahmā. Lord Brahmā is not ordinary demigod. He's the . . . amongst the demigods he's the head, ''pitāmaha''. So Hiraṇyakaśipu wanted benediction from Lord Brahmā to become immortal. So immortality is not possible. So Lord Brahmā said that, "My myself . . . I am myself not immortal. How can I give you? It is not possible." So Hiraṇyakaśipu took indirectly, negative way that, "I shall not die this way, I shall not die this way, I shall not die this way," negative way. So he thought himself to be very intelligent demon. So even that benediction was given, but still, he was killed by Nṛsiṁha-deva.

So therefore, ''antavat tu phalaṁ teṣām''. Even by tricks or by penance or austerities you take some benediction from the demigods, even if you are awarded, that is described in the ''Bhagavad-gītā'', ''antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām'' ([[BG 7.23 (1972)|BG 7.23]]). People want to be satisfied with little benefit. With little benefit. No, that is not our mission. We want the supreme benefit. Supreme benefit is that you are now entangled in the process of birth, death, old age and disease in the material existence. The real benefit is how to save yourself from these four difficulties. As Kṛṣṇa says in the ''Bhagavad-gītā'', ''janma mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam'' ([[BG 13.8-12 (1972)|BG 13.9]]). We are embarrassed with so many difficulties, but real difficulty is ''janma-mṛtyu-jarā-vyādhi'': birth, death, old age and disease. So this Kṛṣṇa consciousness movement is to give you ultimate benefit: no more birth, no more death, no more disease, no more old age. Always mind that.

So the greatest benefit. The greatest benefit is . . . Caitanya Mahāprabhu is offering. Therefore Rūpa Gosvāmī says, ''namo mahā-vadānyāya kṛṣṇa-prema pradāya te'' ([[CC Madhya 19.53|CC Madhya 19.53]]). This greatest benefit you can get if you develop your dormant love for Kṛṣṇa. That is also explained in the ''Bhagavad-gītā'':

:''janma karma me divyaṁ ca''
:''yo jānāti tattvataḥ''
:''tyaktvā dehaṁ punar janma''
:''naiti mām eti kaunteya''
:([[BG 4.9 (1972)|BG 4.9]])

:That is ultimate goal.
:''mām upetya kaunteya''
:''duḥkhālayam aśāśvatam''
:''nāpnuvanti mahātmānaḥ''
:''saṁsiddhiṁ paramāṁ gatāḥ''
:([[BG 8.15 (1972)|BG 8.15]])

So we have to achieve the highest benefit, go back to home, back to Godhead. So for this purpose, Caitanya Mahāprabhu or Lord Kṛṣṇa has not only appeared Himself, but with His associates. They are called Pañca-tattva.

So here it is explained, ''pañca-tattva avatīrṇa caitanyera saṅge'' ([[CC Adi 7.4|CC Adi 7.4]]). If you take ''guru'', then there are six ''tattvas''. But Caitanya personally has expanded, ''parāsya śaktir vividhaiva śrūyate'' ([[CC Madhya 13.65|CC Madhya 13.65, purport]]). When you speak of Bhagavān, ''brahmeti paramātmeti bhagavān iti śabdyate'' ([[SB 1.2.11|SB 1.2.11]]). When Bhagavān . . . Bhagavān means His paraphernalia. Just like when we speak that, "Now the king is coming," it is not that king is alone coming. The king is coming with his minister, with his commander, with his secretaries, with his so many officers. So when we speak of Bhagavān, don't think He is alone only. No. Pañca . . . that Pañca-tattva. When Bhagavān incarnates, He comes with all the associates—His ''śakti-tattva, avatāra-tattva, prakāśa-tattva''. Many paraphernalia He comes.

So here Caitanya Mahāprabhu, ''avatīrṇa''. Here it is said, ''pañca-tattva avatīrṇa caitanyera saṅge'' ([[CC Adi 7.4|CC Adi 7.4]]). ''Caitanyera-saṅge'' . . . Caitanya Mahāprabhu is Kṛṣṇa Himself. So He must have His associates. Associates. That is Bhagavān. Just like in the ''Brahma-saṁhitā'' it is explained, the beginning of understanding, how Bhagavān lives in the spiritual world:

:''cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa''
:''lakṣāvṛteṣu surabhīr abhipālayantam''
:''lakṣmī-sahasra-śata-sambrahma-sevyamānaṁ''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.29)

Govinda is not alone. Govinda is associated with the ''surabhīr abhipālayantam'', many millions and thousands of ''surabhī'' cows. He tends so many cows. And ''lakṣmī-sahasra-śata-sambrahma-sevyamānam.'' We are flattering one Lakṣmī, goddess of fortune, but in the spiritual world, ''lakṣmī-sahasra-śata'', many, many millions Lakṣmīs, goddess of fortune. ''Sambrahma-sevyamānam'', with great respect. Here we are flattering one Lakṣmī, goddess of fortune, "Mother, give me some money," but there the Lakṣmīs are flattering Kṛṣṇa. That is Kṛṣṇa's position. ''Lakṣmī-sahasra-śata-sambrahma-sevyamānaṁ govindam ādi-puruṣam''.

So Kṛṣṇa is never alone. Similarly, Caitanya Mahāprabhu is never alone. Narottama dāsa Ṭhākura sings, ''caitanyera saṅgi gaṇe, nitya-siddha boli māne. Gaurāṅgera. Gaurāṅgera saṅgi gaṇe, nitya-siddha boli māne, sei yāya vrajendra-suta-pāśa''. That is the explanation of Narottama dāsa Ṭhākura. So either Kṛṣṇa or Śrī Caitanya Mahāprabhu, whenever They appear, They appear with Their associates. So here Śrī Caitanya Mahāprabhu has appeared with Pañca-tattva. ''Kṛṣṇa-varṇaṁ tviṣā-kṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam, yajñaiḥ saṅkīrtana'' ([[SB 11.5.32|SB 11.5.32]]). He has appeared, these five ''tattvas''. In our exhibition ground we have first placed these five ''tattvas'': Caitanya Mahāprabhu, Nityānanda Prabhu, Gadādhara Prabhu, Advaita Prabhu and Śrīvāsa Ṭhākura. Nityānanda Prabhu is the immediate expansion of Caitanya Mahāprabhu, Baladeva-tattva. Baladeva means who gives strength for spiritual advancement. ''Nāyam ātmā pravacanena labhyo'' (''Kaṭha Upaniṣad'' 1.2.23), ''nāyam ātmā balahinena labhyaḥ''. These are the Vedic injunction.

So without Baladeva's or Nityānanda's grace, one cannot make advancement.

:''āra kabe nitāi-cānda karuṇā koribe''
:''saṁsāra vāsanā mora kabe tuccha . . .''
:(Narottama dāsa Ṭhākura)

This is the grace of Nityānanda Prabhu. Narottama dāsa Ṭhākura explains, ''āra kabe nitāi-cānda, karuṇā koribe''. Narottama dāsa Ṭhākura is aspiring for the day when Nityānanda Prabhu will be pleased upon him. Just like Jagāi-Mādhāi was delivered by the mercy of Śrī Nityānanda Prabhu, so we have to pray Nityānanda Prabhu. He's very merciful. He's so kind, Baladeva, He gives spiritual strength. Then we can approach the Supreme Lord. Therefore we chant "Nitāi-Gaura." This is the process. We cannot change this policy. Pañca-tattva must be worshiped; otherwise wherefrom we shall get . . .? The spiritual master . . . Nityānanda Prabhu is the spiritual master. Or spiritual master is the replica, representation, of Nityānanda Prabhu. So when Nityānanda Prabhu is pleased, then we become detached from this material attraction.

People . . . conditioned soul means they have forgotten Kṛṣṇa, they are suffering. That's a fact. ''Tri-tāpa yantana, adhibhautika''. But because they are illusioned, they are thinking, "We are enjoying." This is called illusion. They are suffering, working day and night like an ass, and still, he's thinking that he's very happy. But he does not know that there is a life where there is no such thing as to work hard. Just like Kṛṣṇa and Kṛṣṇa's associates in Vṛndāvana, they are jolly, tending their cows, getting milk in the village, sufficient food, dancing with the gopīs. That is life. No mill, no slaughterhouse, no motorcar. You see? No skyscraper building. You see. So this is another philosophy, another philosophy: simple life, simple life with Kṛṣṇa. Simple life we can live still, but we do not agree. If we live simple life, people will criticize, "Oh, this is primitive, primitive. What you have made advancement?" But they have no sense.

Anyway . . . so if we really want relief from this materialistic way of life, then we should take shelter of Śrī Caitanya Mahāprabhu and His ''saṅkīrtana'' movement. Then our misunderstanding of existence will be cleansed. ''Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni'' ([[CC Antya 20.12|CC Antya 20.12]]). And we have created a civilization which is blazing fire. Blazing fire. Everyone, all politicians, all in the . . . even ordinary citizens, they are now suffering. The politicians cannot give them enough food. They simply take vote, and the price of foodstuff is increasing. This is a very precarious condition. It is called ''saṁsāra-dāvānala,'' "The blazing fire of material existence." We may extinguish for the time being, but again . . . ''dāvānala'' is used for this purpose. Nobody sets fire, but it takes place. That is called ''dāvānala''. In the forest nobody goes to set fire, but it takes place by dealings. So when we deal in a different way than Kṛṣṇa consciousness, then there will be fire immediately. This dealing will produce fire. That has come already.

So this is the only remedy, Śrī Caitanya Mahāprabhu's process:

:''harer nāma harer nāma harer nāma eva kevalam''
:''kalau nāsty eva nāsty eva nāsty eva gatir anyathā''
:([[CC Adi 17.21|CC Adi 17.21]])

So here is the statement, ''pañca-tattva lañā karena saṅkīrtana raṅge'' ([[CC Adi 7.4]]). You take to this movement, chant and dance. All problems will be solved.

Thank you very much.

Devotees: ''Haribol'' . . . (break) (end)

740303 - Lecture CC Adi 07.03 - Mayapur

2020-06-10T08:23:52Z

Angela:

[[Category:1974 - Lectures]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-03 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Mayapur]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[Category:Lectures - Caitanya-caritamrta]]
[[Category:CC Lectures - Adi-lila|A07003]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1974 - Lectures|1974]]'''</div>
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<div class="code">740303CC-MAYAPUR - March 03, 1974 - 32:32 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740303CC-MAYAPUR.mp3</mp3player>

Prabhupāda:

:''vadanti tat tattva-vidas''
:''tattvaṁ yaj jñānam advayam''
:''brahmeti paramātmeti''
:''bhagavān iti śabdyate''
:([[SB 1.2.11|SB 1.2.11]])

Knowledge means ''tattva-jñāna'', to know the Absolute Truth. In the ''Bhagavad-gītā'' also . . . (aside) They are making noise. Hmm . . . Kṛṣṇa says:

:''manuṣyāṇāṁ sahasreṣu''
:''kaścid yatati siddhaye''
:''yatatām api siddhānāṁ''
:''kaścid māṁ vetti tattvataḥ''
:([[BG 7.3 (1972)|BG 7.3]])

Everything should be understood in truth. So our this Kṛṣṇa consciousness movement is trying to understand the Absolute Truth. So in another place Kṛṣṇa says, ''janma karma me divyaṁ yo jānāti tattvataḥ'' ([[BG 4.9 (1972)|BG 4.9]]): anyone who understands the Absolute Truth factually as He is, not by mental speculation, but by the ''paramparā'' system . . . so therefore, the author of ''Caitanya-caritāmṛta'' is beginning with ''guru, pūrve gurv-ādi'' ([[CC Adi 7.3]]). Beginning is the ''guru'', the spiritual master, because he is the representative of the ''paramparā'' system, disciplic succession. Therefore, whatever we do, we must first of all try to understand from ''guru''.

Śrīla Rūpa Gosvāmī also says in his ''Bhakti-rasāmṛta-sindhu, ādau gurvāśrayam'': the beginning of spiritual life is to accept the bona fide spiritual master. ''Sad-dharma pṛcchāt'' (Brs. 1.1.74). Then inquiry from the spiritual master. The approach should be by full surrender. ''Tad viddhi praṇipātena, tattvam, etad viddhi'' ([[BG 4.34 (1972)|BG 4.34]]). By ''praṇipātena. Prakṛṣṭa-rūpeṇa nipātam.'' Just like we have learned how to offer obeisances to the spiritual master, to the ''gurus'', falling down flat, ''praṇipā'', no reservation, falling flat—that is called ''praṇipā''—so one has to approach the spiritual master. That is the Vedic injunction. ''Tad vijñānārtham. Tad'' means ''tattva''. In order to understand the ''tattva'', the Absolute Truth, ''vijñāna . . . vijñāna'' means practical science, not theoretical. Theoretical is ''jñāna''. When that is practically applied in life, that is called ''vijñānam''. In the ''Śrīmad-Bhāgavatam'', therefore, the statement is there: ''jñānaṁ me paramaṁ guhyaṁ yad vijñāna-samanvitam'' (''Bhāgavata''). ''Jñāna'' and ''vijñāna''.

So we are very much proud of seeing things. Somebody says: "Can you show me God?" But just try to understand what is the power of our eyes. Now there is no light, so our seeing power is vanished. In this way, all the powers of our senses are conditional. Under certain condition we can see, under certain condition we can hear. Therefore at the present moment our life is conditional. We act, we see, we walk, we hear, we smell, we touch—under certain condition. Just like I have got my eyes. Because my sight power is less, so I take the condition of a glass and try to see. Similarly, this material condition is like that. Spiritually, we have got the power of seeing, the power of hearing, the power of speaking, the power of touching, power of smelling, but because we are covered by this material body, all these powers have become conditional, not absolute. So those who are inquisitive to understand the absolute life, or spiritual life, he must accept a ''guru''. Therefore ''Caitanya-caritāmṛta'' says ''pūrve'', "in the beginning." ''Ācāryavān puruṣo veda''. If we actually are serious to understand the Absolute Truth, then one must have the shelter of ''ācārya. Ācāryavān''. This ''vān'' word is used when one possesses. ''Asthate bato prata''(?). So when one possesses the shelter of ''ācārya'', then his knowledge is perfect.

So the beginning of spiritual life . . . (aside) Oh? He doesn't require hearing? The beginning of life is ''gurvāśrayam, ādau gurvāśrayam''. That is the beginning—every ''śāstra'', every Vedic scripture. Just like Kṛṣṇa, He is the original spiritual master. ''Tene brahma hṛdā ya ādi kavaye'' ([[SB 1.1.1|SB 1.1.1]]). ''Ya''. Brahmā, Brahmā is the first living creature within this universe. So he was also enlightened and educated by the Supreme Lord. Not that because he's Brahmā he's independent. Nobody is independent. Knowledge must be received from the authority, and the supreme authority is Kṛṣṇa. ''Oṁ namo bhagavate vāsudevāya.''

So here ''Caitanya-caritāmṛta'' is the teachings of Lord Caitanya and His life, practical life. He's Kṛṣṇa, and He's personally speaking. Kṛṣṇa first of all spoke about Himself in the ''Bhagavad-gītā'', but foolish persons, ''mūḍha . . . avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritāḥ'' ([[BG 9.11 (1972)|BG 9.11]]). So Kṛṣṇa was misunderstood. Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). People misunderstood. Therefore Śrī Caitanya Mahāprabhu in His five opulences—Himself, His expansion, His incarnation, His energy, personal energy and marginal energy . . . there is no association of the external energy, as it is said here, that ''guru-tattva-kahiyāchi, ebe pāñcera vicāra'' ([[CC Adi 7.3]]). ''Guru-tattva'' is also along with Him. He's also representative of the Supreme Lord. ''Acāryāṁ māṁ vijānīyān'' ([[SB 11.17.27|SB 11.17.27]]).

So, that ''guru-tattva'' has been explained by the author, Kavirāja Gosvāmī, in five chapters . . . six chapters, and the seventh chapter he's describing the five ''tattvas. Īśa-prakāśa''. Nityānanda Prabhu is the direct manifestation of the Supreme Lord, Kṛṣṇa. ''Vrajendra-nandana yei śacī-suta hoila sei balarāma hoila nitāi'' (Narottama dāsa Ṭhākura). So Nityānanda Prabhu is the first expansion of Lord Kṛṣṇa or Śrī Caitanya Mahāprabhu. ''Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya'' (''Caitanya Bhāgavata''). When you speak of Śrī Kṛṣṇa Caitanya, we should understand immediately that He's Kṛṣṇa in Rādhā's attitude, ''rādhā-bhāva''. Kṛṣṇa, Rādhā and Kṛṣṇa, They are one; They are not different. ''Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād'' ([[CC Adi 1.5|CC Adi 1.5]]). Rādhārāṇī is expansion of Kṛṣṇa's pleasure potency. So Śrī Kṛṣṇa Caitanya Mahāprabhu is Kṛṣṇa Himself, but the pleasure potency of Kṛṣṇa is prominent in His activities. Because Kṛṣṇa, in order to understand Himself, He took the position of Rādhārāṇī to understand Himself. Personally He could not understand His potencies, but when He appeared as Śrī Kṛṣṇa Caitanya Mahāprabhu in the attitude of Rādhārāṇī's love for Kṛṣṇa, ''kṛṣṇa-prema'', then He could fully understand Him. These are very intricate subject matter to understand, but this is the fact.

So, as Kṛṣṇa expands Himself by His omnipotencies . . . ''parāsya śaktir vividhaiva śrūyate'' ([[CC Madhya 13.65|CC Madhya 13.65, purport]]). Kṛṣṇa has got multi-potencies—we cannot imagine—inconceivable potencies. So the whole universe is manifestation of His potencies. ''Śakti parinambha''(?). ''Ekasthāne sthitasyagner jyotsnā. Parasya brahmaṇaḥ śaktir tathedam akhilaṁ jagat''. This is said in the ''Viṣṇu Purāṇa''. Just like the fire. We have got this lamp, it is situated in one place, but the light and heat are expanding. Similarly, Kṛṣṇa is situated in His own abode, which is known as Goloka Vṛndāvana. ''Goloka eva nivasaty akhilātma-bhūtaḥ'' (Bs. 5.37). This is the statement of ''Brahma-saṁhitā''. He is situated in His own place, own abode, known as Goloka Vṛndāvana, but He is expanding Himself, ''akhilātma-bhūtaḥ.'' Everywhere He is present. ''Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi'' (Bs. 5.35). He has expanded Himself by His energies. Just like heat and light, the energy of fire expands. It is very easy to understand. Similarly the energies, multi-energies . . . not only one, but multi-energies. ''Parāsya śaktir vividhaiva śrūyate'' ([[CC Madhya 13.65|CC Madhya 13.65, purport]]). So His energies are acting so nicely that everything is coming in front as if automatically done. But it is not automatically done. This is foolishness. To understand that nature is working automatically is foolishness. The nature is working under the direction of Kṛṣṇa. That is real understanding. ''Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram'' ([[BG 9.10 (1972)|BG 9.10]]). At the present moment, the so-called scientists, philosophers, they are simply studying the working of the material nature. But they do not know behind this material nature the real powerful is there. Just like we are enjoying the electric light, electric power, but as soon as it has failed from the powerhouse, everything stopped. Similarly, the real power is Kṛṣṇa. He's the powerful, ''śaktimān''. When He desires, there is creation, this material manifestation, and when He winds up, everything is finished. This is the way. So how He is doing that? That is explained in this chapter. ''Pañca-tattva'': He's acting by expansion of His different features.

So Nityānanda Prabhu is the immediate expansion of Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu appeared here at Māyāpur, this very place where you are now sitting, with all these five features: Nityānanda Prabhu, Śrī Advaita Prabhu and Gadādhara Prabhu, Śrīnivāsa Prabhu. So He Himself, Kṛṣṇa, and Nityānanda Prabhu is immediate expansion of His personal self—Advaita Prabhu is incarnation of Kṛṣṇa, or Viṣṇu, Mahāviṣṇu, three; and Gadādhara Prabhu is the expansion of spiritual energy; and Śrīnivāsa Prabhu is the expansion of His marginal potency, marginal energy, ''jīva-tattva. Jīva-tattva, śakti-tattva, prakāśa-tattva'', and ''avatāra-tattva'', and He Himself. This ''pañca-tattva.'' This ''pañca-tattva'' will be explained in this chapter. That is the proposal of the author. ''Guru-tattva kahiyāchi ebe pāñcera vicāra'' ([[CC Adi 7.3]]). Consideration of the five. So although the Absolute Truth is one, He expands in His various features. That has been divided in Caitanya Mahāprabhu's practical exposition of ''tattva-vicāra'', in six: five personal, and the ''guru'' is also representative. ''Sākṣād-dharitvena samasta-śāstrair. Guru'' is also expansion of Hari for the benefit of the conditioned soul. For the benefit of the conditioned soul, He is within everyone's heart. ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati'' ([[BG 18.61|BG 18.61]]). So He's trying to teach us from within, and He sends His representative for preaching without.

So Kṛṣṇa is so kind that He's preaching about Himself, because without knowing, without understanding the ''tattva, vetti māṁ tattvataḥ'', without understanding the Absolute Truth as He is, there is no question of getting out of the clutches of ''māyā. Mām eva ye prapadyante māyām etāṁ taranti te'' ([[BG 7.14 (1972)|BG 7.14]]). "One who surrenders unto Me," Kṛṣṇa says, "he can get out of the clutches of ''māyā''." ''Māyā'' means this material life. We have forgotten ourself, that we are intimately related with Kṛṣṇa, we have got a special function on His behalf. Just like part and parcel of my body: the finger has got a special function, the leg has got a special function, the head has got a special function; similarly, we all part and parcel of Kṛṣṇa, we have got a special function in relationship with the Lord. When we are forgetful of this special relationship with Kṛṣṇa, that is called conditional life, or material life. Material life means we do not serve Kṛṣṇa but we serve our senses—''kāma, krodha, lobha, moha, mātsarya'', like that. That is material life. We are serving, there is no doubt about it, but every one of us, we are serving our senses. ''Kāmādīnāṁ katidhā na katidhā pālitā durnideśa'' (Brs. 3.2.25).

Therefore, in order to stop this stupidity of serving our senses, which will never come to an end, simply increase our bondage, we have to come to the spiritual master. ''Ādau gurvāśrayam.'' He'll teach how to convert or to divert the activities of the senses to please Kṛṣṇa. ''Kṛṣṇendriya-prīti-icchā dhare nāma prema'' ([[CC Adi 4.165|CC Adi 4.165]]). ''Dhare prema nāma''. The senses will act. The Māyāvādī philosophers, they try to stop the activities of the senses. ''Yogīs'' also. ''Yoga indriya saṁyamaḥ.'' The ''yogīs'' artificially try to stop the sense activities. They are simply . . . because common men, they know activities means sense activities, sense satisfaction . . . so ''yogīs'', they artificially try to stop the sense activities. That is called ''praṇāyāma—dhyāna, dhāraṇā, āsana, praṇāyāma'', like that. But that artificial stoppage of sense activities will not be ultimately beneficial. Or thinking that my sense activities may be stopped, I become silent, become one with the Supreme—that will also not help us.

The real philosophy is, the sense activities must be there, but purified. That is real life. ''Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam'' ([[CC Madhya 19.170|CC Madhya 19.170]]). Purified. ''Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate''. We cannot stop sense activities. That is not possible. Artificially if we stop, even as a big successful ''yogī'' or ''jñānī'', it will not act. There are many instances. Just like Viśvāmitra Muni: he was a great ''yogī''. So artificially he was trying to stop the sense activities. But it also failed, the attempt. Later on he met one beautiful woman and he failed in controlling the senses. That is the history. He was the biggest ''yogī'', Viśvāmitra Muni. Similarly, there are many so-called ''jñānīs'' also, trying to become one with the Supreme. That is also not possible. ''Ye 'nye 'ravindākṣa vimukta-māninas'' ([[SB 10.2.32|SB 10.2.32]]). ''Vimukta-māninas,'' they are thinking that they have become liberated, but that is not the fact. Why it is not fact? ''Tvayy asta-bhāvād aviśuddha-buddhayaḥ.'' Because they did not take to the devotional service. ''Tvayy asta-bhāvād''. They have no information of the Supreme Personality of Godhead. Therefore despite their severe austerities and penances and rising to the platform of Brahman realization—''āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty'' ([[SB 10.2.32|SB 10.2.32]])—they fall down.

Therefore, Śrī Kṛṣṇa Caitanya Mahāprabhu is practically teaching us with His five associates: Advaita, Nityānanda, Gadādhara and ''śrīvāsādi gaura-bhakta-vṛnda''. Therefore if we want to approach the Absolute Truth, it is our duty to offer our respect to these five features of the Lord.

:''śrī-kṛṣṇa-caitanya prabhu-nityānanda''
:''śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda''

Therefore, in our Kṛṣṇa consciousness movement, we first of all worship the Pañca-tattva: ''śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara''—then we chant Hare Kṛṣṇa mahā-''mantra''. Then it will be successful. Without going through the Pañca-tattva, with the mercy, nobody can understand Kṛṣṇa. It will remain a myth. Therefore Kṛṣṇa says:

:''manuṣyāṇāṁ sahasreṣu''
:''kaścid yatati siddhaye''
:''yatatām api siddhānāṁ''
:''kaścid vetti māṁ tattvataḥ''
:([[BG 7.3 (1972)|BG 7.3]])

You cannot understand Kṛṣṇa without the mercy of these Pañca-tattva. Therefore Kṛṣṇa, although He came personally, He taught the teachings of ''Bhagavad-gītā'' and asked people, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). But because we are ''mūḍhas'', we misunderstood Kṛṣṇa. We could not take the last instruction of Kṛṣṇa. Therefore Kṛṣṇa again came as Śrī Caitanya Mahāprabhu to teach us how to approach Kṛṣṇa. If we read the life of Caitanya Mahāprabhu, His acceptance of ''sannyāsa'' order, His preaching all over India, His chanting and dancing, His living at Jagannath Purī, His activities, His meeting with the devotees, His Guṇḍicā-mārjana, His Ratha-yātrā ''kīrtana''—if we study all these activities of Śrī Caitanya Mahāprabhu, immediately you understand Kṛṣṇa.

Therefore, we are inviting you at this place of Śrī Caitanya Mahāprabhu, His birth site, to take the inspiration given by Śrī Caitanya Mahāprabhu. That will help us understanding Kṛṣṇa. ''Tato māṁ tattvato jñātvā visate tad anantaram'' ([[BG 18.55 (1972)|BG 18.55]]). If you simply understand Kṛṣṇa, ''tattvataḥ'', in truth, by the mercy of Śrī Caitanya Mahāprabhu . . . ''namo mahā-vadānyāya kṛṣṇa-prema-pradāya te'' ([[CC Madhya 19.53|CC Madhya 19.53]]). Śrī Caitanya Mahāprabhu's activities means His distributing ''kṛṣṇa-prema,'' love of Kṛṣṇa. He has no other business. He has no other business. At the full youthful age He gave up His family life, beautiful wife, most obedient, perfect wife, beautiful wife, mother, affectionate mother, very good prestige, social prestige. Nimāi Paṇḍita, learned scholar, everything He sacrificed. ''Tyaktvā su-dustyaja rājya lakṣmīm'' ([[SB 11.5.34|SB 11.5.34]]). Gave up everything—that is the teachings of Lord Caitanya—and became a servant of Kṛṣṇa personally. He's Kṛṣṇa Himself, but teaching us how to become servant of Kṛṣṇa. This is the significance of Śrī Caitanya Mahāprabhu, or Kṛṣṇa Himself along with His personal associates—''sāṅgopāṅgāstra pārṣadam'' . . . ([[SB 11.5.32|SB 11.5.32]]) Kṛṣṇa comes to kill the demons: ''paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām'' ([[BG 4.8 (1972)|BG 4.8]]). This is the business of Kṛṣṇa, two-sided business: one side killing the demons, another side giving the protection to the devotees. So Śrī Caitanya Mahāprabhu appeared on this part 488 years ago to, I mean to say, hand the same two principles, ''paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām.'' He . . . ''vināśāya duṣkṛtām.'' He killed Jagāi-Mādhāi not by the body, but by their atrocious activities, stopped that. So Śrī Caitanya Mahāprabhu's mission is to kill the demon—not by life but by their heinous activities. Anyone who comes to be killed by Śrī Caitanya Mahāprabhu, his heinous, nefarious activities becomes killed and he becomes a Vaiṣṇava, just like Jagāi-Mādhāi.

So at the present moment, the whole world is full of Jagāi-Mādhāi, their four principles. Jagāi-Mādhāi means illicit sex, meat-eating, intoxication and gambling. This is Jagāi-Mādhāi. So this movement, Kṛṣṇa consciousness movement, is killing these Jagāi-Mādhāi principles: no illicit sex, no intoxication, no gambling and no meat-eating. So one side, killing the Jagāi-Mādhāi principle, and other side protection, chanting Hare Kṛṣṇa ''mahā-mantra''.

Thank you very much. (end)

740302 - Lecture CC Adi 07.02 - Mayapur

2020-06-10T08:23:38Z

Angela:

[[Category:1974 - Lectures]]
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[[Category:Lectures - Caitanya-caritamrta]]
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<div class="code">740302CC-MAYAPUR - March 02, 1974 - 28:50 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740302CC-MAYAPUR.mp3</mp3player>

Pradyumna: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (Prabhupāda and devotees repeat) (leads chanting of verse, etc.)

:''jaya jaya mahāprabhu śrī-kṛṣṇa-caitanya''
:''tāṅhāra caraṇāśrita sei baḍa dhanya''
:([[CC Adi 7.2|CC Adi 7.2]])

''jaya''- all glories; ''jaya''- all glories; ''mahāprabhu''- unto the Supreme Lord; ''śrī-kṛṣṇa-caitanya''- of the name Sri Krsna Caitanya; ''tāṅhāra''- of His; ''caraṇa-āśrita''- one who has taken shelter of the lotus feet; ''sei''- he; ''baḍa''- is very much; ''dhanya''- glorified.

(break)

Translation: "Let me offer glorification to the Supreme Lord, Śrī Caitanya Mahāprabhu. One who has taken shelter of His lotus feet, is the most glorified person."

Prabhupāda:

:''jaya jaya mahāprabhu śrī-kṛṣṇa-caitanya''
:''tāṅhāra caraṇāśrita sei baḍa dhanya''
:([[CC Adi 7.2|CC Adi 7.2]])

Śrī Kṛṣṇa Caitanya is Śrī Kṛṣṇa. Śrīla Rūpa Gosvāmī dictated this verse:

:''namo mahā-vadānyāya''
:''kṛṣṇa-prema-pradāya te''
:''kṛṣṇāya kṛṣṇa-caitanya-''
:''nāmne . . .''
:([[CC Madhya 19.53|CC Madhya 19.53]])

He's Kṛṣṇa Himself. In this Kali-yuga, Kṛṣṇa's direct identification, incarnation, is Śrī Caitanya Mahāprabhu. This is also confirmed in all the Vedic literature—''Mahābhārata, Purāṇa, Upaniṣad''—and the essence of all Vedic literature is ''Śrīmad-Bhāgavatam''. There is also Śrī Caitanya Mahāprabhu. He's accepted as the Supreme Lord.

:''kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ''
:''sāṅgopāṅgāstra-pārṣadam''
:''yajñair saṅkīrtana-prāyair''
:''yajanti hi su-medhasaḥ''
:([[SB 11.5.32|SB 11.5.32]])

This is mentioned in the ''Śrīmad-Bhāgavatam'', that in the Kali-yuga the incarnation of Kṛṣṇa is, by His bodily complexion, ''akṛṣṇa. Akṛṣṇa'' means "not ''kṛṣṇa''." The "not ''kṛṣṇa''" means there are many other colors. So in the ''śāstra'' it is said that Kṛṣṇa, the Supreme Personality of Godhead, appears in the four ''yugas'' in four different colors: ''śukla raktas tathā pīta idānīṁ kṛṣṇataṁ gataḥ'' ([[SB 10.8.13|SB 10.8.13]]).

When Kṛṣṇa was born, Gargamuni, the family priest . . . it is the system among the Vedic culturalists that as soon as a child is born, immediately his horoscope is made and his past, future is calculated. ''Janma-jñasthi''. So that function, on account of poverty and many other causes, nobody practically practices. But this is also one of the ''saṁskāra''. Before birth there is ''saṁskāra, garbhādhāna saṁskāra.'' While the child is within the womb, there is ''saṁskāra''. In this way, a human body is purified by different kinds of ''saṁskāras'', or purificatory methods. ''Daśabhidasaṁskāra. Saṁskārād bhaved dvija. Janmanā jāyate śūdraḥ.'' If in . . . anyone is born by father and mother . . . even cats and dogs, they have got father and mother. Any life you get, there is father and mother. Therefore in the ''Prema-vivarta'' there is a ''śloka'':

:''janame janame sabe pitā-mātā pāya''
:''kṛṣṇa guru nahi mile bhaja hari ei''
:(''Prema-vivarta'')

In any birth, you'll get father, mother. That is not a very difficult thing. Without father and mother there is no birth. So to get father and mother is usual; it is not very difficult. But, ''kṛṣṇa guru nahi mile bhaja hari ei'': in every birth, you cannot get Kṛṣṇa or you cannot get bona fide spiritual master. ''Kṛṣṇa guru nahi mile bhaja hari ei. Guru-kṛṣṇa kṛpāya pāya bhakti-latā-bīja'' ([[CC Madhya 19.151|CC Madhya 19.151]]). These are the statements of ''Caitanya-caritāmṛta''. Those who have read ''Caitanya-caritāmṛta'', they know it. So, perfection of human life is possible by the mercy of ''guru'' and Kṛṣṇa. And that mercy can be achieved in the human form of life, not in the life of cats and dogs. Therefore it is said, Śrī Caitanya Mahāprabhu is acting both as ''guru'' and Kṛṣṇa—combination of ''guru'' and Kṛṣṇa.

So, Kavirāja Gosvāmī, the author of ''Caitanya-caritāmṛta'', he first offered his obeisances to Lord Caitanya in the first verse, ''agaty-eka-gatiṁ natvā'' ([[CC Adi 7.1|CC Adi 7.1]]). After offering obeisances to the Supreme Lord, who is the only hope for the hopeless, now he's again offering, ''jaya jaya mahāprabhu śrī-kṛṣṇa-caitanya. Prabhu'' and ''mahāprabhu''. Nityānanda Prabhu, Advaita Prabhu—any Vaiṣṇava is addressed as prabhu—but Śrī Caitanya Mahāprabhu is ''mahāprabhu'', the topmost ''prabhu'', the master ''prabhu''. All others are servant prabhu. Just like, it is very easy to understand: if you are working in an office, your immediate boss, you consider him as your master, but he's not the master. The master of the office is the managing director, manager of the proprietor. But still, those who are working under him, sub-''prabhus'', they are also called ''prabhu''. So all Vaiṣṇava should be addressed as ''prabhu''; that is the etiquette. But Caitanya Mahāprabhu is ''mahāprabhu''. As soon as you utter the name of Śrī Caitanya, the ''mahāprabhu'' . . . because He's the greatest master. That will be explained in the few next verse:

:''ekale īśvara kṛṣṇa āra saba bhṛtya''
:''yāre yaiche nācāya, se taiche kare nṛtya''
:([[CC Adi 5.142|CC Adi 5.142]])

We are simply dancing in this material world. We are trying to be master of the material world. Everyone is trying. Everyone wants to exploit the resources of the material nature. He wants to become master. That is the struggle for existence. I am trying to become master, you are trying to become master, so there is clash, there is collision. I am challenging you, "Why you should become master?" He's challenging why I should be master. This is going on. This is material world. But if we accept Śrī Caitanya Mahāprabhu, if we accept this principle that none of us is a ''prabhu'', everyone is a servant . . . ''jīvera svarūpa haya nitya kṛṣṇa dāsa'' ([[CC Madhya 20.108-109]]). If we accept this principle, that we are eternal servant, we are not master—master is Kṛṣṇa or Kṛṣṇa Caitanya, Śrī Kṛṣṇa Caitanya Mahāprabhu—then our problems are solved.

Śrīla Bhaktivinoda Ṭhākura, he has sung a song, ''jīv kṛṣṇa dāsa ei viśvās korle to ār duḥkha nāi''. This is the solution. Everyone is thinking to become the master, ''prabhu. Prabhu'' you can become. That is not, I mean to say, extraordinary. Some way or other we are ''prabhus''. Suppose I am a family man; I am managing my family, my wife, my children, my servants, my subordinates, so I may be ''prabhu''. In that sense I am a small ''prabhu''. Similarly, everyone is ''prabhu'', he has got some subordinates. But there is the supreme ''prabhu'', the ''prabhu'' of all ''prabhus''. So ''mahāprabhu'' is Śrī Kṛṣṇa Caitanya. He's Kṛṣṇa. As it is stated in the ''Brahma-saṁhitā'': ''īśvaraḥ paramaḥ kṛṣṇaḥ'' (Bs. 5.1). ''Īśvara'' means ruler or controller. So all of us more or less a little controller or ruler, but not the absolute ruler. The absolute ruler is Kṛṣṇa. Similarly, the absolute ''prabhu'', master, is Śrī Kṛṣṇa Caitanya Mahāprabhu.

So, ''tāṅhāra caraṇāśrita'': The ''prabhu'' . . . everyone is ''prabhu''—that's all right—but if that ''prabhu'' takes shelter of the lotus feet of the ''mahāprabhu, sei baḍa dhanya'', he becomes glorified. Not to remain satisfied becoming a ''prabhu'' of your wife, children, family, country, or this or that, but you should try to become the servant of Mahāprabhu. ''Tāṅhāra caraṇāśrita'' ([[CC Adi 7.2|CC Adi 7.2]]). If you take shelter of the supreme ''prabhu'', Śrī Kṛṣṇa Caitanya Mahāprabhu, then your life is successful. ''Sei baḍa dhanya''. He is glorified. To become servant of God or Mahāprabhu is very prestigious. It is not very easy thing to become servant of Śrī Kṛṣṇa Caitanya Mahāprabhu or servant of Kṛṣṇa. So if anyone agrees to become the servant of the supreme ''prabhu'', master, then his life is successful. ''Sei baḍa dhanya.'' He is glorified.

The Vaiṣṇava, their principle is to become . . . to come to the platform of eternal servitude. That is the philosophy of Vaiṣṇava philosophy: not to become the master but to become servant of the master. This is perfect philosophy. ''Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ'' ([[CC Madhya 13.80|CC Madhya 13.80]]). So long in the material conception of life we . . . the ''brāhmaṇa'' is thinking the master of the ''kṣatriya'' or the ''vaiśya'' or the ''śūdra''; a ''sannyāsī'' is thinking the master of ''vānaprastha, gṛhastha, brahmacārī.'' Similarly, in ''gṛhastha'' also, the chief man in the household life, he is thinking master. So everyone, ''kṣatriya'' king, he's thinking he's master. So, you are master to some extent, but if you accept Śrī Caitanya Mahāprabhu or Śrī Kṛṣṇa as your master, then your life is successful. This is the secret of success. That is confirmed in the ''Śrīmad-Bhāgavatam'':

:''ataḥ pumbhir dvija-śreṣṭhā''
:''varṇāśrama-vibhāgaśaḥ''
:''svanuṣṭhitasya dharmasya''
:''saṁsiddhir hari-toṣaṇam''
:([[SB 1.2.13|SB 1.2.13]])

Just like Arjuna was fighting, ''kṣatriya''. His business was to fight. Why he was fighting the Battle of Kurukṣetra? To become master of the kingdom. But he remained eternally servant of Kṛṣṇa. This is success. Don't be satisfied simply I become master of your material position. At the same time, you try to become the servant of the Supreme; then you are successful. Relative. Our mastership is relative. Under certain condition we become master, but Śrī Caitanya Mahāprabhu is master without any condition. ''Namo mahā-vadānyāya kṛṣṇa prema pradāya te'' ([[CC Madhya 19.53|CC Madhya 19.53]]). Because He's master, He can distribute ''kṛṣṇa prema'' very easily. Otherwise, ''kṛṣṇa prema'' . . . not only ''kṛṣṇa prema''; one cannot understand what is Kṛṣṇa.

:''manuṣyāṇāṁ sahasreṣu''
:''kaścid yayati siddhaye''
:''yatatām api siddhānāṁ''
:''kaścin māṁ vetti tattvataḥ''
:([[BG 7.3 (1972)|BG 7.3]])

Out of many millions of persons, one may try to make his life successful, and out of many such person who has become successful, to understand the constitutional position of his life, one may understand—one ''may'' understand; there is no surety—Kṛṣṇa. So to understand Kṛṣṇa is very, very difficult job.

:''brahma-bhūtaḥ prasannātmā''
:''na śocati na kāṅkṣati''
:''samaḥ sarveṣu bhūteṣu''
:''mad-bhaktiṁ labhate parām''
:([[BG 18.54 (1972)|BG 18.54]])

To understand Kṛṣṇa and to understand the service of Kṛṣṇa is very exalted post. ''Brahma-bhūtaḥ''. One has to become ''brahma-bhūtaḥ'', completely liberated. Then he can understand how to render service to Kṛṣṇa, ''mad-bhaktiṁ labhate parām''. So, so difficult subject matter is given very easily by Śrī Kṛṣṇa Caitanya Mahāprabhu. Therefore Rūpa Gosvāmī offered his first prayer to Śrī Caitanya Mahāprabhu:

:''namo mahā-vadānyāya''
:''kṛṣṇa-prema-pradāya te''
:''kṛṣṇāya kṛṣṇa-caitanya-''
:''nāmne gaura-tviṣe namaḥ''
:([[CC Madhya 19.53|CC Madhya 19.53]])

Such a difficult subject matter: Kṛṣṇa. "You are not only giving Kṛṣṇa, but You are giving ''kṛṣṇa-prema'', love of Kṛṣṇa." You can meet somebody, some exalted person, you can see, but to become an intimate relationship with such exalted person in love, that is not very easy thing. I can meet the president or some exalted person, but to become in love with him in intimacy, that is not easy job. But Śrī Caitanya Mahāprabhu distributed this Kṛṣṇa love immediately, anyone. That is Kṛṣṇa Caitanya Mahāprabhu's, I mean to say, contribution to the human society. If you simply become under the lotus feet of Śrī Kṛṣṇa Caitanya Mahāprabhu, then love of Kṛṣṇa is very easily achieved.

Therefore it is said: ''tāṅhāra caraṇāśrita, sei baḍa dhanya''. He's glorified because he receives . . . to become under the lotus feet of Śrī Kṛṣṇa Caitanya Mahāprabhu means you have got Kṛṣṇa. You have already got. That is the verdict of the ''śāstra'' and ''Caitanya-caritāmṛta''. Because Kṛṣṇa, Caitanya Mahāprabhu, does not give anything else. Simply directly gives you Kṛṣṇa and His love. And to award this greatest benediction to the human society, He took ''sannyāsa'' at the age of twenty-four years only, in this land of Māyāpur, Navadvīpa. It is very glorified place. It is not ordinary place. Therefore Narottama dāsa Ṭhākura says, ''gauḍa maṇḍala bhūmi, yeba jane cintāmaṇi tara hoy vrajabhūme vāsa.'' Anyone who understands ''gauḍa maṇḍala bhūmi'' in Bengal—this Navadvīpa, Navadvīpa-candra, Śrī Caitanya Mahāprabhu—if anyone understands the spiritual value of this land, he lives in Vrajabhūmi, in Vṛndāvana. There is no difference between Vṛndāvana and this Gaura-maṇḍala-bhūmi. That is the verdict of the ''śāstra. Gauḍa-maṇḍala-bhūmi yena jane cintāmaṇi tara hoy vrajabhūme vāsa'' (Śrīla Narottama dāsa Ṭhākura).

So read Narottama dāsa Ṭhākura's ''Prārthanā'', Bhaktivinoda Ṭhākura's ''Prārthanā''. They are very, very valuable for advancement of spiritual understanding, especially Narottama dāsa Ṭhākura's ''Prārthanā''. So, by reading them, by understanding them, we can understand Kṛṣṇa very easily. Otherwise, it is very, very difficult to understand Kṛṣṇa. Big, big scholars, big, big ''sannyāsīs'', they cannot understand Kṛṣṇa. They understand Kṛṣṇa that Kṛṣṇa is like us—a very great man, politician, historical person—or sometimes thinks of Kṛṣṇa as a debauch because He was in association with the ''gopīs'' or He married sixteen thousand wives.

So we shall be misled to understand Kṛṣṇa if we try to do so by our own knowledge. We have to accept Kṛṣṇa through Śrī Caitanya Mahāprabhu. And Śrī Caitanya Mahāprabhu advises everyone:

:''āmāra ājñāya guru hañā tāra' ei deśa''
:''yāre dekha tāre kaha 'kṛṣṇa'-upadeśa''
:([[CC Madhya 7.128|CC Madhya 7.128]])

Śrī Caitanya Mahāprabhu, He is Kṛṣṇa Himself. ''Kṛṣṇa-upadeśa. Avajānanti māṁ mūḍhā mānuṣīṁ tanum'' . . . ([[BG 9.11 (1972)|BG 9.11]]). Because He came as a human being, people have misunderstood Him, that He's a human being. He's not human being. He's the master of the human being. ''Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham'' ([[BG 4.7 (1972)|BG 4.7]]). Kṛṣṇa comes, very kindly—because we are part and parcel of Kṛṣṇa—when we are in distressed condition on account of violating the laws of religion. ''Yadā yadā hi dharmasya glānir bhavati. Glāni'' means deviation from the path of religion. And what is religion? Religion, ''dharmaṁ tu sākṣād bhagavat-praṇītam'' ([[SB 6.3.19|SB 6.3.19]]). Religion means the laws of God. That is religion. Simple definition. Laws, the words, the rules and regulation given by the Lord, that is called religion. Just like I have several times explained, the laws, the rules and regulations given by the state is called law. You cannot manufacture law. Similarly, you cannot manufacture ''dharma''. Nowadays, in this Kali-yuga, all the rascals, they are manufacturing religion. But who cares for that religion, or what will be the benefit of such religion? There'll be no benefit. It is simply . . .

(break) . . . that, "I am Kṛṣṇa." Never said. Rather, when He was in Vṛndāvana, some of the devotees eulogized Him that, "You are Kṛṣṇa," He immediately blocked His ear, "No, no. Don't say like that." That is the indication that to claim to become God or Kṛṣṇa is the highest type of rascaldom. That is rascaldom. Those who are these Māyāvādīs who are claiming that, "Everyone is God. I am God, you are God," they are all rascals. Therefore I have said in connection, with reference to that boy-god . . . you know, I do not wish to repeat. We do not accept such cheap God. No. We accept Kṛṣṇa. And we accept Śrī Caitanya Mahāprabhu as God because ''śāstra'' says, the ''ācārya'' says; therefore we follow the footsteps of the ''ācāryas''. Rūpa Gosvāmī says, ''kṛṣṇāya kṛṣṇa-caitanya-nāmne'': "Sir, You have now come . . . you are Kṛṣṇa. You have come under the name of Kṛṣṇa Caitanya. You are so magnanimous that You are distributing . . ." Be . . . without becoming Kṛṣṇa, how one can distribute Kṛṣṇa? Without one becoming millionaires, how he can distribute millions of dollars?

So it is the business of Śrī Kṛṣṇa Caitanya Mahāprabhu . . . He's so magnanimous that He is distributing Kṛṣṇa. So take shelter of Śrī Kṛṣṇa Caitanya Mahāprabhu. You have come from distant place, you have spent much money, thousands of money to come here. Take advantage of this journey and chant ''śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda''. Then you'll get Kṛṣṇa. Then you'll get, surely. This land, Caitanya Mahāprabhu's birth site. So anyone who takes shelter of Śrī Kṛṣṇa Caitanya Mahāprabhu, he is ''dhanya'', he is glorified.

Thank you very much.

Devotees: ''Jaya'' Prabhupāda. ''Haribol''. (end)

740301 - Lecture CC Adi 07.01 - Mayapur

2020-06-10T08:23:06Z

Angela:

[[Category:1974 - Lectures]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-03 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Mayapur]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[Category:Lectures - Caitanya-caritamrta]]
[[Category:CC Lectures - Adi-lila|A07001]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1974 - Lectures|1974]]'''</div>
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<div class="code">740301CC-MAYAPUR - March 01, 1974 - 34:58 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740301CC-MAYAPUR.mp3</mp3player>

Pradyumna: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya.'' (Prabhupāda and devotees repeat) (leads chanting of verse, etc.)

:''agaty-eka-gatiṁ natvā''
:''hīnārthādhika-sādhakam''
:''śrī-caitanyaṁ likhyate asya''
:''prema-bhakti-vadānyatā''
:([[CC Adi 7.1|CC Adi 7.1]])

''agati''- of the most fallen; ''eka''- the only one; ''gatim''- destination; ''natvā''- after offering obeisances; ''hina''- inferior; ''artha''- interest; ''adhika''- greater than that; ''sādhakam''- who can render; ''śrī-caitanyaṁ''- unto Lord Sri Caitanya; ''likhyate''- is being written; ''asya''- of the Lord, Sri Caitanya Mahaprabhu; ''prema''- love; ''bhakti''- devotional service; ''vadānyatā''- magnanimity.

(break)

Translation: "Let me first offer my respectful obeisances unto Lord Caitanya Mahāprabhu, who is the ultimate goal of life for one bereft of all possessions in this material world and is the only meaning for one advancing in spiritual life. Thus let me write about His magnanimous contribution of devotional service in love of God."

Prabhupāda:

:''agaty-eka-gatiṁ natvā''
:''hīnārthādhika-sādhakam''
:''śrī-caitanyaṁ likhyate asya''
:''prema-bhakti-vadānyatā''
:([[CC Adi 7.1|CC Adi 7.1]])

So Śrī Caitanya Mahāprabhu . . . this is the place of Śrī Caitanya Mahāprabhu, appearance site of Śrī Caitanya Mahāprabhu, Śrīdhāma Māyāpur. So in this place this is the appropriate literature, ''Śrī-Caitanya-caritāmṛta''. We may try to discuss during these holy days. Last year some gentleman suggested, after seeing my all literatures that, "You kindly write a translation of ''Śrī-Caitanya-caritāmṛta''." He thought that this business I can do very nicely. So I took the initiation from this gentleman and began to write. Now it is almost complete. I am now translating ''Madhya-līlā'', Twentieth Chapter, the discussion, "''sanātana-śikṣā''." So it is estimated that ten volumes like this . . . (aside) You think like that?

Devotee: Yes.

Prabhupāda: Ten volumes like this, that will complete ''Caitanya-caritāmṛta. Caitanya-caritāmṛta'' is the postgraduate study of Kṛṣṇa consciousness. The ''Bhagavad-gītā'' is the A-B-C-D to entrance, and ''Śrīmad-Bhāgavatam'' is the graduate study, and ''Śrī-Caitanya-caritāmṛta'' is the postgraduate study of spiritual life. My Guru Mahārāja, His Divine Grace Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda, whenever he got some time he used to read ''Caitanya-caritāmṛta.'' And he predicted that the whole world like to read ''Caitanya-caritāmṛta'', and for this reason they'll learn Bengali. Therefore, following his footsteps, I have kept the Bengali character and tried to give the literary meaning of each word of the Bengali poem. This is, of course, Sanskrit. This book is full of Sanskrit verses. Some of them are composed by the author himself, Kavirāja Gosvāmī, and some of them are quoted from various literature, Vedic literature.

So the author is accepting Śrī Caitanya Mahāprabhu, ''agaty-eka-gatim. Agati. Agati'' means . . . ''gati'' means movement, and ''gati'' means also destination. So ''agati''. At the present moment, especially in this age of Kali, people are not moving. Moving means . . . we are moving. This moving is not very good. Moving means material movement. Moving . . . we are not . . . not that we are not moving, but we are moving, but ''agati''—we do not know what is the destination of the movement in this age. The trees are not moving, but we are moving. But that movement has not very much improved our condition. Real movement means to go forward to reach the Supreme Personality of Godhead. That is stated in the ''Śrīmad-Bhāgavatam'': ''na te viduḥ svārtha-gatim. Svārtha-gatim'' ([[SB 7.5.31|SB 7.5.31]]). This ''gatim'' again. As it is said ''gatim'', the same word is used in the ''Śrīmad-Bhāgavatam'', ''svārtha-gatim''. Why one should move? Unless one knows the destination, the goal of life, why one should move forward?

So at the present moment they are moving, but they do not know which side they should move. That is the defect of this age, Kali-yuga. ''Mandāḥ sumanda-matayaḥ . . . sumanda-matayo manda-bhāgyā hy upadrutāḥ'' ([[SB 1.1.10|SB 1.1.10]]). Because they are moving, but not very rapidly . . . the real purpose of movement is ''svārtha-gatim'', Viṣṇu. That they do not know. They do not know. The materialistic world, at the present moment, that they do not know that where the movement should terminate, where is the destination. That they do not know. ''Na te svārtha-gatiṁ hi viṣṇum. Na te viduḥ. Na te''. Not only in this age; that is the state of material life. Those who are passing in materialistic way of life, they are thinking that sense gratification is the ultimate goal of life, ''indriya-prītaye. Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti'' ([[SB 5.5.4|SB 5.5.4]]). ''Nūnaṁ pramattaḥ''. They have become mad, ''pramattaḥ. Nūnaṁ pramattaḥ kurute vikarma''. Movement means we are doing something, not inactive, just like stone. (break) . . . but we are doing something. That is called movement. But what kinds of activities we are doing? Because we are madness—we are mad after sense gratification . . . ''nūnaṁ pramattaḥ kurute vikarma. Vikarma'' means things which we should not do. ''Karma'' means prescribed duties, and ''vikarma'' means actions which are not prescribed—whimsical, simply for sense gratification. That is called ''vikarma. Karma, vikarma, akarma''. That is described in the ''Bhagavad-gītā''.

So ''nūnaṁ pramattaḥ kurute vikarma''. Why? ''Yad indriya-prītaya āpṛṇoti'' ([[SB 5.5.4|SB 5.5.4]]). ''Indriya-prītaye'' means for satisfaction of the senses. In the Kali-yuga, for satisfaction of the senses one can do anything, any, I mean, horrible thing, abominable thing. That is called rascaldom. They do not know what to do. So Ṛṣabhadeva says this is not good. If simply for sense gratification you are acting so whimsically, as you like, as you please, this process of activities, or ''gati'', is not good. ''Na sādhu manye'', Ṛṣabhadeva says: "Oh, it is not good." Why it is not good? Now, ''yata'' . . . "Because, you just try to understand, you have got this body on account of your past misdeeds, this body, this material body." These rascals, they do not know. They think that, "If I get a body of a king or a rich man, that is my success." But that is not success, because you may get a king's body or very exalted body this life, but you have to change this body. That is . . . you will be forced. Suppose you are very in exalted position—you are minister or king or some—but you'll not be allowed to stay. But these foolish persons, they do not know. They do not try to understand that "What is my next position?" Therefore they are called mad. ''Nūnaṁ pramattaḥ kurute vi'' . . . ([[SB 5.5.4|SB 5.5.4]]) Madman doing, he does not know what is the ultimate goal because they do not know that there is life after death. ''Tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]). They do not know that. Therefore they are mad after this sense gratification.

Therefore Ṛṣabhadeva says that ''na sādhu manye''. He was instructing His sons, "My dear boys, this kind of life, irresponsible life, to do anything and everything for sense gratification, is not very good." Why? "Now, because you are creating another body." You have already got experience of this body. It is full of miseries, ''adhyātmikā, adhi . . . adhibhautika'', three kinds of miserable condition of life. Beyond that, there is ultimate miseries: ''janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam'' ([[BG 13.8-12 (1972)|BG 13.9]]). But they are so rascals, they do not know how death taking place, what is after death, what is ''mṛtyu'', what is death, what is birth, what is disease, whether they can be cured, when one can be free from all these troubles. They do not bother. Therefore in this age it is said that:

:''prāyeṇālpāyuṣaḥ''
:''kalāv asmin yuge janāḥ''
:''mandāḥ sumanda-matayo''
:''manda-bhāgyā hy upadrutāḥ''
:([[SB 1.1.10|SB 1.1.10]])

Especially in this age the people are ''manda-bhāgyā'', unfortunate. We have got so much assets to know from the Vedic literature, but they are so unfortunate, they do not take advantage. They do not take advantage. ''Manda, manda. Manda'', slow; and ''manda-bhāgyā. Mandāḥ sumanda-matayo''. They'll read so many bogus literature to waste their time, but they'll not take to the Vedic literature, even the simple book, ''Bhagavad-gītā'', wherein everything is very nicely described, how we should lead our life, how we should utilize the benefit of human life. Everything is described there, but they are ''manda''. They will take interpretation of a rascal of ''Bhagavad-gītā''. ''Sumanda-matayo.'' Even they read ''Bhagavad-gītā'', they will read some rascaldom. ''Sumanda-matayo.'' The Māyāvādī philosophy, they will take it, not Kṛṣṇa's philosophy. They are reading ''Bhagavad-gītā'', Kṛṣṇa's book, but interpreting in the Māyāvādīc way. Therefore ''sumanda-matayo''. Their intelligence is very bad. ''Mandāḥ sumanda-matayo manda-bhāgyā'' ([[SB 1.1.10|SB 1.1.10]]). And the unfortunate. In India there are so many Vedic literatures, full of treasure house of transcendental knowledge. But ''manda-bhāgyās'', they will read Lenin's literature. Just see how much unfortunate they have become. As if Lenin can speak more than Kṛṣṇa. This is going on. ''Manda'' . . . not only here, everywhere, all the parts of the world, they are ''manda-bhāgyā. Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ'' ([[SB 1.1.10|SB 1.1.10]]). At the same time, they are disturbed by so many conditions. Just like at the present moment there is no rice, no wheat, no food. The agitation is . . . ''manda-bhāgyā hy upadrutāḥ. Upadrutāḥ''. They must be disturbed, because they have not taken the right path.

Therefore, it is concluded here by the author, ''agaty-eka-gatiṁ natvā'' ([[CC Adi 7.1|CC Adi 7.1]]). If we take the path of Śrī Caitanya Mahāprabhu, then—we are embarrassed in so many ways—we can get the light. We can get the light. We can reform our life. Śrī Caitanya Mahāprabhu's teaching is so nice. Of course, the great author Kavirāja Gosvāmī has depicted the activities and teachings of Lord Caitanya Mahāprabhu, and this Māyāpur is the birth site of Śrī Caitanya Mahāprabhu. Five hundred years . . . 488 years ago, Śrī Caitanya Mahāprabhu traveled on this street. Now, still, that memory is going to be revived by this Kṛṣṇa consciousness movement all over the world because Caitanya Mahāprabhu wanted this.

:''pṛthivīte āche yata nagarādi grāma''
:''sarvatra pracāra haibe mora nāma''
:(CB ''Antya-khaṇḍa'' 4.126)

So His prediction is coming to be true. (child making sounds) (aside) Who is talking? His prediction is coming to be true. Now you European and American, African and Australian, so many, all parts of the world, you have come. This is due to Śrī Caitanya Mahāprabhu's desire. He wanted it. ''Pṛthivīte āche yata nagarādi grāma'' (CB ''Antya-khaṇḍa'' 4.126). He wanted to be famous, to become famous, and people should thank Him. He wanted that. He told that that, "When they will know My philosophy"—that is the desire of Śrī Caitanya—"they'll thank Me." And actually you are already thanking Him by getting the sublime instruction of Śrī Caitanya Mahāprabhu. What is Śrī Caitanya Mahāprabhu's instruction. It is the same instruction as Kṛṣṇa gave. Kṛṣṇa wanted ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). That is Kṛṣṇa's mission. Because it is the duty of the living entity, because they are part and parcel of Kṛṣṇa, it is the duty of everyone to abide by the orders of Kṛṣṇa. That is the duty. ''Jīvera svarūpa haya nityera'' . . . ([[CC Madhya 20.108-109|CC Madhya 20.108]]). This is the instruction of Caitanya Mahāprabhu. Kṛṣṇa wanted that you should all surrender unto Kṛṣṇa, and Caitanya Mahāprabhu said that your real constitution position is eternal servitude of Kṛṣṇa.

There is no difference between Kṛṣṇa's instruction and Caitanya Mahāprabhu's instruction, because He is Kṛṣṇa. Therefore Rūpa Gosvāmī said, ''namo mahā-vadānyāya kṛṣṇa-prema-pradāya te. Kṛṣṇa-prema-pradāya te'' ([[CC Madhya 19.53|CC Madhya 19.53]]). Here is also said, ''vadānyatā. Prema-bhakti-vadānyatā. Vadānyatā.'' So Śrī Caitanya Mahāprabhu . . . ''vadānya'' means most magnanimous. People could not understand Kṛṣṇa. Although He advised personally in the ''Bhagavad-gītā'' that ''sarva-dharmān parityajya mām ekam'' ([[BG 18.66 (1972)|BG 18.66]]), they are so rascal—''avajānanti māṁ mūḍhāḥ mānuṣīṁ tanum āśritāḥ'' ([[BG 9.11 (1972)|BG 9.11]])—they thought that, "Kṛṣṇa is ordinary person, maybe little learned or little powerful." But they did not take up Kṛṣṇa as the Supreme Personality of Godhead. Even big, big authors, scholars, they cannot understand. Therefore Caitanya Mahāprabhu—He is Kṛṣṇa Himself—came again to teach us Kṛṣṇa consciousness for our benefit. Therefore He is ''mahā-vadānyāvatāra.'' So if we want to understand Kṛṣṇa, we must try to understand Kṛṣṇa through Caitanya Mahāprabhu. Then it will be very easy to understand. Other people, they do not try to understand Kṛṣṇa through Caitanya Mahāprabhu. They try to understand Kṛṣṇa directly; therefore they fail to understand. ''Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye'' ([[BG 7.3 (1972)|BG 7.3]]). ''Yatatām api siddhānām.'' So Kṛṣṇa cannot be understood by ordinary way. Kṛṣṇa can be understood only through one way, not many ways. What is that one way? ''Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ'' ([[BG 18.55 (1972)|BG 18.55]]). Only ''bhakti''. So that ''bhakti'', here is it said, ''prema-bhakti-vadānyatā''. This ''Caitanya-caritāmṛta'' is . . .

(break) . . . ''vṛndāvanam'', and as Śrī Caitanya Mahāprabhu taught us personally, going to Vṛndāvana and asking His disciple, Rūpa-Sanātana, to exhibit it and manifest the glories of Vṛndāvana. So in Vṛndāvana the Gosvāmīs constructed temples. The present city is due to these Gosvāmīs, or Śrī Caitanya. Present city of Vṛndāvana, or present importance of Vṛndāvana, is due to Śrī Caitanya. Otherwise people forgot it. It was lying vacant, a big tract of land only. But these Gauḍīya Vaiṣṇavas, enunciated by . . . initiated by Śrī Rūpa Gosvāmī . . . therefore Narottama dāsa Ṭhākura says that:

:''rūpa raghunātha pade haibe ākuti''
:''kabe hāma bhujaba sei yugala-pīriti''
:(Narottama dāsa Ṭhākura)

Vṛndāvana means Rādhā-Kṛṣṇa's activities, pastimes. So that is the destiny of life. That is the real goal. As Śrī Caitanya . . . Narottama dāsa Ṭhākura says, that ''manuṣya janama pāiyā, rādhā-kṛṣṇa nā bhajiyā, jāniyā śuniyā viṣa khāinu.'' One who has got this human form of life, if he does not understand what is Rādhā-Kṛṣṇa, his life is spoiled. ''Jāniyā śuniyā viṣa khāinu'': knowingly they're eating poison. Because by coming in contact with Rādhā and Kṛṣṇa they can go back to home, back to Godhead, and there will be no more ''janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]). Such opportunity is human life, simply to understand Rādhā Kṛṣṇa. And therefore Śrī Caitanya Mahāprabhu is ''mahā-vadānyāvatāra'', because He is teaching about the love of Rādhā-Kṛṣṇa and teaching everyone ''kṛṣṇa-prema-pradāya te'', real destination of life, how to achieve ''kṛṣṇa-prema'', and He's personally teaching. ''Namo mahā-vadānyāya.'' Rūpa Gosvāmī understood it: "Here is ''namo mahā-vadānyāya'', most magnanimous incarnation." Similarly, Locana dāsa Ṭhākura has sung:

:''parama karuṇa, pahū dui-jana''
:''nitāi-gauracandra''
:''saba avatāra, sāra śiromaṇi''
:''kevala ānanda-kanda''

''Kevala ānanda-kanda, parama-karuṇa'': "There are many incarnation, but no better incarnation, no magnanimous incarnation, like Śrī Caitanya Mahāprabhu, Nityānanda Prabhu." Nityānanda Prabhu is always . . . ''vrajenda-nandana yei, śaci-suta haila sei, balarāma haila nitāi''. Nitāi-Gaura means . . . Śrī Caitanya Mahāprabhu, who was formerly Kṛṣṇa . . . He's Kṛṣṇa still. Just for our understanding . . . as we think that, "I had my former life"—actually I had—but that former life is finished, I am now a new life. But in case of the Supreme Personality of Godhead, it is not like that. It is simultaneously existing. Kṛṣṇa is also existing, and Śrī Caitanya Mahāprabhu also existing. The example is given in this connection, just like the sun. Now it is not visible in India, the sun. But other part, in America, it is visible. So sun is there, but it is not visible at the present moment in India. Similarly, Kṛṣṇa is there, Caitanya Mahāprabhu is there, Their pastimes are there—it is going on, but it is now not visible in this part of the universe. There are innumerable universes, so by rotation Kṛṣṇa or Caitanya Mahāprabhu comes to a particular universe at a certain period. Just like the sun will rise again, tomorrow morning, at 6 p.m . . . at 6 a.m. similarly, Caitanya Mahāprabhu and Kṛṣṇa and all His incarnation, they are rotating regularly. That is described in the ''Brahma-saṁhitā'':

:''rāmādi-mūrtiṣu-kalā-niyamena tiṣṭhan''
:''nānāvatāram akarod bhuvaneṣu kintu''
:''kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.39)

So Rāma, Nṛsiṁha, Varāha and innumerable incarnation . . . these incarnation have been compared just like the flow of waves. If you sit down on the riverside or on the oceanside, if you want to count how many waves are there, it is impossible. They are coming regularly, day and night; that is not possible. Similarly, how many incarnations are there, it is impossible for us. Our knowledge is not so unlimited. Therefore we cannot understand. So in this way incarnations are coming. So Śrī Caitanya Mahāprabhu is the topmost incarnation.

:''parama karuṇa, pahū dui-jana''
:''nitāi-gauracandra''
:''saba avatāra, sāra śiromaṇi''
:''kevala ānanda-kanda''
:(Locana dāsa Ṭhākura)

''Saba avatāra, sāra śiromaṇi''. There are many incarnations, but Śrī Caitanya Mahāprabhu, He is the most magnanimous incarnation, because in other incarnation . . . just like Lord Rāmacandra. The culprit, the criminal or the sinful demon, Rāvaṇa, he was killed. Kṛṣṇa also, when He appeared, He killed so many demons. But Śrī Caitanya Mahāprabhu, demons like Jagāi and Mādhāi, did not kill them but delivered them to become the best type of Vaiṣṇava. This is Śrī Caitanya Mahāprabhu's incarnation magnanimity. What He will kill? These demons are petty demons. They can be killed only by slap. So it is not very difficult to kill them, to call for ''sudarśana-cakra'' or any deadly weapon. They are already killed. There is no food. How they will work? How they will fight? So it is not possible. So it is to kill the dead man. Now, Śrī Caitanya Mahāprabhu incarnation, if they want to kill them, they are already dead. To give them life again is Kṛṣṇa's or Śrī Caitanya Mahāprabhu's special gift. Therefore it is said, ''śrī caitanya, prema-bhakti-vadānyatā'' ([[CC Adi 7.1|CC Adi 7.1]]), His magnanimity. He delivered by His personal example Jagāi-Mādhāi. And Jagāi-Mādhāi, they were born in nice ''brāhmaṇa'' family, rich family, but they were drunkard and meat-eaters and woman-hunters. That is their fault. And for this purpose they can do anything and everything. They were doing that. So the whole world is now all drunkard and woman-hunter, meat-eater. Especially in India, although it was unknown, now the government is teaching how to drink wine, how to eat beef and how to . . . this is going on.

So now the whole world is full of Jagāi-Mādhāis. That is a fact. Now, by the mercy of Śrī Caitanya Mahāprabhu, they can be delivered. How they can be delivered? That is being instructed by the author, Kṛṣṇadāsa Kavirāja Gosvāmī, by personally behaving. ''Agaty-eka-gatiṁ natvā hīnārthādhika-sādhakam'' ([[CC Adi 7.1|CC Adi 7.1]]). ''Hīnārtha'', those who are dispossessed of all good qualities. ''Hīnārtha. Artha. Artha'' means possession, money. ''Artha, anartha'' and ''paramārtha''. So ''paramārtha'' . . . there is no question of ''paramārtha''. Even they have no ''artha'', ordinary riches, all poor men. You see in the street, not only . . . here, of course, we are poor country, but in your country also, they are also hippies. Unnecessarily they have become poor. Here, by circumstantially they have become poor like wretched person, loitering in the street. Now, while I was coming and I was thinking that formerly, when we used to go through the street, we could see so many nice confectioners shop. But at the time here there is a tea shop. Tea shop and dry loaf, that's all. You cannot get any good food—no more ''kachorīs, śṛṅgāra, rasagullā'', no more. Finished, all finished. Therefore ''hīnārtha, hīnārtha.'' They are very, very poor. They cannot pay, even there is such shop. Still there are such shop like Dvārakā, what is, Dhari Ghosa and Bhinna, but they can be taken advantage of, a few people, a few richer section. But formerly even a poor man could eat nice food from purchasing from the confectioner. But daily, daily they are becoming poorer, poorer. ''Hīna artha. Hīna'' means devoid of ''artha'', money. So that is another qualification. Another qualification means those who are poorer, they can take to Kṛṣṇa consciousness very easily. The richer section, they are very proud that, "We have got money." But in India even richer section, they were devotees, and still they are devotees, but mostly people, they have become ''hīna artha'', without any money. So for them this Kṛṣṇa consciousness movement is very, very easy. Take advantage of it. Take advantage of it. ''Hīnārthādhika-sādhakam. Adhika'' means greater. ''Adhika-sādhakam. Śrī-caitanya likhyate asya prema-bhakti-vadānyatā.''

Therefore Śrī Kavirāja Gosvāmī is attempting to describe about the magnanimity of Śrī Caitanya Mahāprabhu, and Śrī Caitanya Mahāprabhu's birth site is there, and the annual 488th birth anniversary is going to be held on the 8th March. So I am very glad. I welcome you from all countries. You have taken so much labor to come here. Take advantage of the teachings of Śrī Caitanya Mahāprabhu described by the fittest author, Kavirāja Gosvāmī, and we have tried to translate it as far as possible. Let us discuss.

Thank you very much.

Devotees: ''Haribol!'' (end)

750406 - Lecture CC Adi 01.13 - Mayapur

2020-06-10T08:21:30Z

Angela:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-04 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Mayapur]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[Category:Lectures - Caitanya-caritamrta]]
[[Category:CC Lectures - Adi-lila|A01013]]
[[Category:1975 - New Audio - Released in May 2014]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750406 Lecture - Srila Prabhupada Speaks a Nectar Drop in Mayapur|<big><big>'''Listen to a 'Nectar Drop' created from this lecture'''</big></big>]]</div>


<div class="code">750406CC-MAYAPUR - April 06, 1975 - 24:31 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750406CC-MAYAPUR.mp3</mp3player>

Nitāi: ''Oṁ namo bhagavate vāsudevāya''. (devotees repeat) (leads chanting of verse, etc.)

:''advaitaṁ hariṇādvaitād''
:''ācāryaṁ bhakti-śaṁsanāt''
:''bhaktāvatāram īśaṁ tam''
:''advaitācāryam āśraye''
:([[CC Adi 1.13|CC Adi 1.13]])
(break) (00:34)

"(Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and) . . .because He propagates the cult of devotion, He is called Ācārya. He is the Lord and the incarnation of the Lord's devotee. Therefore I take shelter of Him."

Prabhupāda:

:''advaitaṁ hariṇādvaitād''
:''ācāryaṁ bhakti-śaṁsanāt''
:''bhaktāvatāram īśaṁ tam''
:''advaitācāryam āśraye''
:([[CC Adi 1.13|CC Adi 1.13]])

So gradually the author is offering respect, ''śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita''. He has already offered respect to Lord Caitanya and Lord Nityānanda. Now it is the turn for Śrī Advaitācārya. So ''advaitam'', nondifferent, expansion of Mahā-Viṣṇu. Therefore He is ''viṣṇu-tattva''; He is not ''jīva-tattva''. Therefore He is ''advaita''. ''Advaitam acyutam anādim ananta-rūpam'' (Bs. 5.33). Kṛṣṇa has got unlimited number of expansions: expansion, expansion of the expansion, then expansion of the expansion, in this way. So Advaitācārya is expansion of Kṛṣṇa, it is already explained. Therefore He is called ''advaitam'', and ''ācāryaṁ bhakti-śaṁsanāt''.

This is the business of ''ācārya'', to spread ''bhakti'' cult. ''Ācāryaṁ māṁ vijānīyāt nāvamanyeta karhicit'' ([[SB 11.17.27|SB 11.17.27]]). It is said by the Lord that "You should accept the ''ācārya''. . ." ''Ācārya'' means one who transmits ''bhakti ''cult. ''Bhakti-śaṁsanāt'', spreading, ''goṣṭhyānandī''. One who is not spreading—he is cultivating Kṛṣṇa consciousness for his personal benefit in a secluded place, sitting and chanting—that is also nice, but he's not ''ācārya''. ''Ācārya'' means he must spread. ''Goṣṭhyānandī''. ''Bhajanānandī'', ''goṣṭhyānandī''. So generally, ''goṣṭhyānandī'' means one who wants to increase the number of devotees. He's called ''goṣṭhyānandī''. And one who is self-satisfied, that "Let me do my own duty," he is called ''bhajanānandī''. So my Guru Mahārāja, Bhaktisiddhānta Sarasvatī Ṭhākura, he was ''goṣṭhyānandī''. He wanted to increase the number of devotees. And the more you increase the number of devotees, the more you become very much recognized by Kṛṣṇa. It is Kṛṣṇa's business. Kṛṣṇa personally comes as He is, Kṛṣṇa, to spread this ''bhakti'' cult. ''Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]). ''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). He's canvassing personally.

:''paritrāṇāya sādhūnāṁ''
:''vināśāya ca duṣkṛtām''
:''dharma-saṁsthāpanārthāya''
:''sambhavāmi yuge yuge''
:([[BG 4.8 (1972)|BG 4.8]])

So same thing entrusted to another devotee, and who spreads, he's ''ācārya''. So Kṛṣṇa says, the ''ācārya''. . . Here it is said that ''advaitaṁ hariṇa advaitād''. So of course, Advaita Ācārya is expansion of ''viṣṇu-tattva'', but any ''ācārya'', he is to be considered identical with the Lord. The Lord says that, that ''ācāryam māṁ vijānīyāt'' ([[SB 11.17.27|SB 11.17.27]]): "One should understand the ''ācārya''. . ." ''Ācārya bhakti-śaṁsanāt''. ''Ācārya'' means who is spreading pure ''bhakti'' cult. "That ''ācārya''," Kṛṣṇa says, "you should consider such ''ācārya ''as Myself." ''Ācāryaṁ māṁ vijānīyāt nāvamanyeta karhicit'', that. . . You cannot consider, "Yes, he is ''ācārya'', but not as good as Kṛṣṇa." No. ''Na avamanyeta''. Don't deride in that way. Then there will be falldown. ''Ācāryaṁ māṁ vijānīyāt nāvamanyeta karhicit''. And in the ''Vedas'' also it is said, ''yasya deve parā bhaktir yathā deve tathā gurau'' (ŚU 6.23): "Anyone who has got unflinching faith in the Supreme Personality and the similar faith in ''guru''. . ." ''Yasya deve parā bhaktir yathā deve tathā gurau, tasya ete kathitā hy arthāḥ'': "All the Vedic literature," ''prakāśante'', "becomes revealed simply by these two principle." ''Guru-kṛṣṇa kṛpā pāya bhakti-latā-bīja'' ([[CC Madhya 19.151|CC Madhya 19.151]]).

We should not jump over Kṛṣṇa without the help of ''guru''. That is not possible. You must go through. Because Kṛṣṇa says, ''ācāryam māṁ vijānī''. . . ''Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam ''([[SB 11.3.21|SB 11.3.21]]): "Actually one who is serious to understand higher transcendental subject matter, he must approach ''guru''." ''Tasmād gurum prapadyeta''. These are Vedic injunction. ''Cakṣudāna dilo yei, janme janme pitā sei''. So anyone who opens. . . ''Guru'' means who opens the eyes of the ignorant person. ''Ajñāna-timirāndhasya jñānāñjana-śalākayā''. Opening the eyes by giving real knowledge. . . ''Guru-kṛṣṇa kṛpā pāya bhakti-latā-bīja''. So ''bhakti-latā'', the devotional service, the seed of devotional service, can be received by the ''paramparā'' system through bona fide spiritual master. And if we abide by the orders of spiritual master faithfully, then Kṛṣṇa becomes pleased. That is stated by Viśvanātha Cakravartī Ṭhākura, ''yasya prasādād bhagavat-prasādaḥ''. ''Āra nā koriya mane āśā''. Narottama dāsa. . . All the ''ācāryas'', they say like that. ''Ācāryam māṁ vijānīyāt. Ācāryavān puruṣo veda'' (''Chāndogya Upaniṣad'' 6.14.2): "One who has accepted ''ācārya'', he knows things as they are." Others, they do not know. It is not possible.

So Advaita Ācārya is the typical example how to become ''ācārya''. All are our ''ācāryas: śrī-kṛṣṇa-caitanya prabhu-nityānanda'', ''śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda''. All of them are ''ācāryas'' because they are following the ''ācārya'', supreme ''ācārya'', Caitanya Mahāprabhu. Therefore they are ''ācārya''. ''Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ'' ([[BG 4.2 (1972)|BG 4.2]]). So we have to follow the ''ācārya''. Then, when we are completely, cent percent follower of ''ācārya'', then you can also act as ''ācārya''. This is the process. Don't become premature ''ācārya''. First of all follow the orders of ''ācārya'', and you become mature. Then it is better to become ''ācārya''. Because we are interested in preparing ''ācārya'', but the etiquette is, at least for the period the ''guru'' is present, one should not become ''ācārya''. Even if he is complete he should not, because the etiquette is, if somebody comes for becoming initiated, it is the duty of such person to bring that prospective candidate to his ''ācārya''. Not that "Now people are coming to me, so I can become ''ācārya''." That is ''avamanya''. ''Nāvamanyeta karhicit''. Don't transgress this etiquette. ''Nāvamanyeta''. That will be falldown.

Just like during the lifetime of our Guru Mahārāja, all our Godbrothers now who are acting as ''ācārya'', they did not do so. That is not etiquette. ''Ācāryaṁ māṁ vijānīyāt na avaman''. . . That is insult. So if you insult your ''ācārya'', then you are finished. ''Yasya prasādād bhagavat-prasādo yasya aprasādāt na gatiḥ kuto 'pi ''- finished. If you displease your ''ācārya'', then you are finished. Therefore it is said, Caitanya Mahāprabhu says to all the ''ācāryas''. . . Nityānanda Prabhu, Advaita Prabhu and ''śrīvāsādi-gaura-bhakta-vṛnda'', they are all carriers of orders of Śrī Caitanya Mahāprabhu. So try to follow the path of ''ācārya'' process. Then life will be successful.

And to become ''ācārya'' is not very difficult. First of all, to become very faithful servant of your ''ācārya'', follow strictly what he says. Try to please him and spread Kṛṣṇa consciousness. That's all. It is not at all difficult. Try to follow the instruction of your Guru Mahārāja and spread Kṛṣṇa consciousness. That is the order of Lord Caitanya.

:''āmāra ajñāya guru hañā tāra' ei deśa''
:''yāre dekha tāre kaha 'kṛṣṇa'-upadeśa''
:([[CC Madhya 7.128|CC Madhya 7.128]])

"By following My order, you become ''guru''." And if we strictly follow the ''ācārya'' system and try our best to spread the instruction of Kṛṣṇa. . . ''Yāre dekha tāre kaha 'kṛṣṇa'-upadeśa''. There are two kinds of ''kṛṣṇa-upadeśa. Upadeśa'' means instruction. Instruction given by Kṛṣṇa, that is also ''kṛṣṇa-upadeśa'', and instruction received about Kṛṣṇa, that is also ''kṛṣṇa-upadeśa''. ''Kṛṣṇasya upadeśa iti kṛṣṇa upadeśa''. ''Samāsa, śāsti-tat-puruṣa-samāsa''. And ''kṛṣṇa viṣayā upadeśa'', that is also ''kṛṣṇa upadeśa''. ''Bāhu-vrīhi-samāsa''. This is the way of analyzing Sanskrit grammar.

So Kṛṣṇa's upadeśa is ''Bhagavad-gītā''. He's directly giving instruction. So one who is spreading ''kṛṣṇa-upadeśa'', simply repeat what is said by Kṛṣṇa, then you become ''ācārya''. Not difficult at all. Everything is stated there. We have to simply repeat like parrot. Not exactly parrot. Parrot does not understand the meaning; he simply vibrates. But you should understand the meaning also; otherwise how you can explain? So, so we want to spread Kṛṣṇa consciousness. Simply prepare yourself how to repeat Kṛṣṇa's instructions very nicely, without any malinterpretation. Then, in future. . . Suppose you have got now ten thousand. We shall expand to hundred thousand. That is required. Then hundred thousand to million, and million to ten million.

Devotees: ''Jaya''!

Prabhupāda: So there will be no scarcity of ''ācārya'', and people will understand Kṛṣṇa consciousness very easily. So make that organization. Don't be falsely puffed up. Follow the ''ācārya's'' instruction and try to make yourself perfect, mature. Then it will be very easy to fight out ''māyā''. Yes. ''Ācāryas'', they declare war against ''māyā's'' activities, that ''māyā'' instructing that "Here is wine. Here is cigarette. Here is that. . ." In your country these advertisements are very prominent, hoarding both ways: wine advertisement, cigarette advertisement, naked woman advertisement, and sometimes gambling also, advertisement. What is that? Congo?

Devotees: Bingo.

Prabhupāda: Bingo. (laughter) Yes. So this is ''māyā''. And our declaration of war with ''māyā''—no intoxication, no meat-eating, no bingo—(laughter) these are our declaration of war. So we have to fight in that way, because nobody can understand Kṛṣṇa without being free from all sinful activities. These are sinful activities. Therefore it is ''ācārya's'' business to stop these nonsense activities. Otherwise they'll not be able to understand, especially the meat-eaters. They cannot understand.

:''nivṛtta-tarṣair upagīyamānād''
:''bhavauṣadhi chrotra-mano 'bhirāmāt''
:''ka uttamaśloka-guṇānuvādāt''
:''pumān virajyeta vinā paśughnāt''
:([[SB 10.1.4|SB 10.1.4]])

Unless one is very expert in killing animals, he's not bereft from Kṛṣṇa consciousness. That means one who is very expert in killing, he cannot understand. Therefore Christ also said, "Thou shall not kill," the first business. Nobody will be able if one is a killer of animal, small or big, ultimately killer of his own children, killer of himself. The killing process is so nice that it goes up to the point of killing one's children. That is now happening. Killing business has so expanded that they are killing their own children. Just see the influence of Kali-yuga. The children, they take shelter of the father and mother, thinking very safe. Now, in this Kali-yuga, even there is no safety under the care of father and mother. Just see how this material civilization is progressing. Very, very dangerous. ''Kalau naṣṭa-dṛśām''. Therefore that ''Bhāgavata'' verse is there,

:''kṛṣṇe sva-dhāmopagate''
:''dharma-jñānādibhiḥ''
:''kalau naṣṭa-dṛśām''
:''purāṇārko 'dhunoditaḥ''
:([[SB 1.3.43|SB 1.3.43]])

Very, very abominable condition in this age of Kali. Very, very. It is the beginning of Kali. Now we have to pass through 427,000's of years. Kali-yuga will make progress in that way. And people are now practicing eating their children, and at the end of Kali there will be no food available. They'll have to eat the children, just like the snakes do. The snake eat their own children. There are many animals—they eat their own children.

So don't try to repeat your birth again and again in this Kali-yuga. It will be not very happy life. Better sacrifice everything in this life and be fully Kṛṣṇa conscious and go back to home, back to Godhead. Don't wait for the next life. This is very seriously repeated, that "This life I shall finish my Kṛṣṇa consciousness business," and, as it is stated in the ''Bhagavad-gītā'', that Kṛṣṇa consciousness business means to understand Kṛṣṇa rightly. And He's explaining Himself rightly. Where is the difficulty to finish the Kṛṣṇa consciousness business? If Kṛṣṇa is explaining Himself, what He is, then where is your difficulty? Kṛṣṇa is explaining Himself in the ''Bhagavad-gītā'', Kṛṣṇa is sending His representative ''ācārya'' to teach you, and Kṛṣṇa is within yourself trying to teach you if you are actually serious. Then where is the difficulty? Inside, outside, always, books, knowledge—He is prepared. So where is the difficulty to make yourself perfect in Kṛṣṇa consciousness? There is no difficulty at all. Provided you are serious, you can become fully Kṛṣṇa conscious in this very life. You are all young men. You are not old man like me. I have no opportunity. (pause) (end).

750331 - Lecture CC Adi 01.07 - Mayapur

2020-06-10T08:18:37Z

Angela:

[[Category:1975 - Lectures]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750331 Lecture - Srila Prabhupada Speaks a Nectar Drop in Mayapur|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750331CC-MAYAPUR - March 31, 1975 - 23:35 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750331CC-MAYAPUR.mp3</mp3player>

Nitāi: "May Śrī Nityānanda Rāma be the object of my constant remembrance. Saṅkarṣaṇa, Śeṣa Nāga and the Viṣṇus who lie on the Kāraṇa Ocean, the Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions."

Prabhupāda:

:''saṅkarṣaṇaḥ kāraṇa-toya-śāyī''
:''garbhoda-śāyī ca payobdhi-śāyī'',
:''śeṣaś ca yasyāṁśa-kalāḥ sa nityā-''
:''nandākhya-rāmaḥ śaraṇaṁ mamāstu''
:([[CC Adi 1.7|CC Adi 1.7]])

So Kavirāja Gosvāmī, after offering his respectful obeisances to Śrī Caitanya Mahāprabhu and describing the purpose of His incarnation, he is now trying to describe Nityānanda. ''Śrī-kṛṣṇa-caitanya prabhu-nityānanda''. Pañca-tattva, one after another. . . First of all Śrī Caitanya Mahāprabhu, then Nityānanda Prabhu, then Advaita Prabhu, then Gadādhara, and then ''śrīvāsādi-gaura-bhakta-vṛnda''. He is summarizing the obeisances to the Pañca-tattva. Now, what is the identification of Nityānandākhya-Rāma? Rāma, Balarāma, and Baladeva, Saṅkarṣaṇa—there are so many names of Śrī Baladeva. In the ''Upaniṣad'' it is said, ''nāyam ātmā bala-hīnena labhyo'' (''Muṇḍaka Upaniṣad'' 3.2.4): "Self-realization is not possible without being strengthened by the mercy of Balarāma." Sometimes they take it foolishly, that "Without being very strong bodily, nobody can realize self." But that is not the fact. ''Nāyam ātmā pravacanena labhya na medhayā na bahunā śrutena''. This is the Vedic injunction. That ''bala-hīnena'' means without being favored by Nityānanda Prabhu, Balarāma.

Balarāma is Nityānanda. That we know by following the footprints of ''mahājanas''. Narottama dāsa Ṭhākura says, ''vrajendra-nandana yei, śacī-suta hoila sei, balarāma hoila nitāi'': "Balarāma has appeared now as Nityānanda." So ''bala'' means strength, spiritual strength, and ''rāma'' means enjoyer. ''Iti rāma padenāsau param brahma ity abhidhīyate''. Rāma means Para-brahman. ''Satyānande cid-ātmani''. ''Ramante yoginaḥ anante'' ([[CC Madhya 9.29|CC Madhya 9.29]]). ''Yogīs'', they are also interested in enjoying life. There are different kinds of ''yogīs''. Of all the ''yogīs'', the ''bhakti-yogi'', that is the best. That is said by Kṛṣṇa:

:''yoginām api sarveṣāṁ''
:''mad-gatenāntarātmanā''
:''śraddhāvān bhajate yo māṁ''
:''sa me yuktatamo mataḥ''
:([[BG 6.47 (1972)|BG 6.47]])

''Yogīs'', there are many ''yogīs'', but the ''bhakti-yogi'' is the best because by ''bhakta-yoga'' only you can approach the Supreme Personality of. . . There is no other way. ''Jñāna'', ''karma'' and ''haṭha-yoga'', they can help little, but they are not competent to approach the Supreme Personality of Godhead. Kṛṣṇa says in the ''Bhagavad-gītā, bhaktyā mām abhijānāti'' ([[BG 18.55 (1972)|BG 18.55]]). If you want to know Kṛṣṇa, then ''karma'', ''yoga'', ''jñāna'', these, although they can elevate you to some extent, but you cannot approach the Supreme Personality of Godhead by ''karma'', ''jñāna'' and ''yoga''. If you want to know Kṛṣṇa as He is, then you have to accept the path of ''bhakti-yoga''. Kṛṣṇa says personally, ''bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ''. And in order to attain this perfection of ''bhakti-yoga'', you require strength from Balarāma, Saṅkarṣaṇa.

:''ramante yoginaḥ anante''
:''satyānande cid-ātmani''
:''iti rāma-padenāsau''
:''paraṁ brahmābhidhīyate''
:([[CC Madhya 9.29|CC Madhya 9.29]])

''Rāma'' means who enjoys. So this word ''rāma'' is explained in the ''śāstra'' that one who is expert in enjoying eternal happiness, he is perfect ''yogī''. Not flickering happiness. Flickering happiness. . . The ''yogīs'' are not interested in flickering happiness or material happiness. Material happiness is always flickering, temporary. That is not happiness, but we take it. Real happiness is when we enjoy life with Kṛṣṇa, ''rāma''. That is real happiness. ''Ramante yoginaḥ anante satyānande''. That is ''ananta''. ''Ananta'' means unlimited. So our. . . We are seeking after ''ānanda''. ''Ānandamayo 'bhyāsāt'' (''Vedānta-sūtra'' 1.1.12). By our nature we want to be very blissful, always happy. That is our nature. And we can possess, revive our nature of eternal happiness, provided we try to get it in this human form of life. There is no difficulty if we follow the path enunciated by great authorities, ''mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]). So Nityānanda Prabhu, Caitanya Mahāprabhu and Their disciples, they are all ''mahājanas'', great personalities. If we follow their principles, then it is very easy. There is no difficulty. But difficulty is that we do not follow.

So here it is describing that for the material creation the. . . There are three ''puruṣa-avatāra''. ''Puruṣa'' means the Supreme Personality of Godhead. ''Puruṣaṁ śāśvataṁ divyam'' ([[BG 10.12-13 (1972)|BG 10.12]]). In the ''Bhagavad-gītā'' it is said that ''puruṣa-avatāras''. First ''avatāra, puruṣa avatāra'', is Mahā-Viṣṇu. Mahā-Viṣṇu. Mahā-Viṣṇu is described in the ''Brahma-saṁhitā'',

:''yasyaika-niśvasita-kālam athāvalambya''
:''jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ''
:''viṣṇur mahān sa iha yasya kalā-viśeṣo''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.48)

This Mahā-Viṣṇu, who is creating innumerable universes by breathing. . . Just like sometimes we breathe and there are some germs, small, we cannot see; in the same way, the universes in a small, minute form, they are coming out of the breathing of Mahā-Viṣṇu. That is ''kāraṇa-toya-śāyī, kāraṇa-udaka'', Causal Ocean. That is beginning of creation. Then all the universes, they gradually develop into gigantic form. In the originally, it is coming out. We cannot understand. Sometimes we become surprised that "How such innumerable universes are being created by a person?" So the universe is not so big in the beginning. Just like our this body is not so big in the beginning of our body within the womb of our mother. It is not so big. It is very small, minute, and then it becomes just like a pea, and gradually the body develops. The same process is applicable to the universes. In the beginning, they are coming out of the breathing of Kāraṇatoyaśāyī Viṣṇu, and then gradually they are developing, ''bṛhannatvāt-jā, bṛhatvāt-jā''. It increases gradually. That Kāraṇatoyaśāyī Viṣṇu is also Saṅkarṣaṇa.

And then Garbhodakaśāyī. The universes are created. Then, when they develop, then same Viṣṇu, Mahā-Viṣṇu, enters into each universe, and He creates an ocean. That is called Garbhodaka Ocean. And He lies down there on Śeṣa-Nāga, And then, from the navel, the lotus flower sprouts, and then Lord Brahmā is created. Then, after many years' ''tapasya'', ''tapo'', he understands how to create. In this way the whole creation of universes take place, Garbhodakaśāyī. And after creation of this universe, then same Viṣṇu, Garbhodakaśāyī, within this universe He creates His own Vaikuṇṭha where there is an ocean of milk. There are different kinds of ocean, we learn from ''śāstra''. We have got experience of the salted ocean, but there are many other oceans, just like milk ocean, ghee ocean, oil ocean and yogurt ocean. There are. We get this information from the ''śāstra''.

So the Mahā-Viṣṇu, first of all He enters in each universe as Garbhodakaśāyī. Then, within the universe, He creates His Vaikuṇṭha and lies down there—Kṣīrodakaśāyī. This Kṣīrodakaśāyī Viṣṇu is approached by the demigods when there is need of maintenance or for subsiding the disturbance by the demons. Then Brahmā, Lord Śiva and others, they go on the beach of this milk ocean and submits their appeal. Then the answer is given to Brahmā, and he informs to other demigods. This is the process. You'll find this later on. So ''payobdhi-śāyī ''and ''śeṣaś ca'', Śeṣa, that is also incarnation of Viṣṇu. He is sustaining the body of Viṣṇu in different oceans, and He is serving the Lord Viṣṇu in so many ways. ''Śayyā, āsana'', sitting place, bed, and ''upavīta'', and clothes, garments—so many ways He is serving.

Now, all these different incarnation of Viṣṇu is summarized here by Kavirāja Gosvāmī that "All of them are partial expansion of Nityānanda," to understand what is Nityānanda Prabhu. The ''prakāśa-vigraha''. . . Kṛṣṇa first. Then His ''prakāśa-vigraha'', manifested form, a little difference in bodily feature, but the same powerful, that is Balarāma. And then, from Balarāma, Saṅkarṣaṇa, Pradyumna, Aniruddha, in this way, quadruple expansion. Then Nārāyaṇa, then another quadruple expansion, then from that quadruple, second manifestation of Saṅkarṣaṇa, all these different Viṣṇus, Kāraṇatoyāśāyī, Garbhodakaśayī, Kṣīrobdhiśāyī—in this way, expanding. ''Dīpārcir eva hi daśāntaram abhyupetya'' (Bs. 5.46). Just like you take one candle, then you lit up another candle, another candle, another candle. All these candles are equally powerful, but still, the calculation is, Kṛṣṇa is the first candle, Balarāma is the second candle. In this way, ''viṣṇutayā vibhāti''—the expansion of Viṣṇu, innumerable.

''Advaita acyuta anādi ananta-rūpam'' (BS 5.33). This Kṣīrodakaśāyī Viṣṇu is the person who is situated in everyone's, every living being's, heart. ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati'' ([[BG 18.61 (1972)|BG 18.61]]). That ''īśvara'', ''antaryāmī'', who is existing in everyone's heart, that is Kṣīrodakaśāyī Viṣṇu. Not only within the heart of all living entities, but He is within the atom also. ''Aṇḍāntara-stha-paramāṇu-cayā''. . . ''Paramāṇu''. ''Paramāṇu'' means atom. In this way Viṣṇu expansions are there. It is inconceivable for us, but by the grace of Kṛṣṇa, we can partially understand from the description of the ''śāstras''. Otherwise, we cannot imagine how these things can happen, but it happens. We have to accept. ''Śāstra-cakṣuṣaḥ''. We have to see through the pages of ''śāstra''. Otherwise it is not possible.

So if we want to know ''viṣṇu-tattva'', if we want to know Kṛṣṇa, His exalted position, then here are the description of the ''śāstra''. And if we take them as it is, without malinterpretation, without showing any extraordinary intelligence by us. . . It is not possible. We have to accept. Therefore the injunction is that you accept the statement of the ''śāstras''. That is. . . ''Bhagavad-gītā'' also said, ''yaḥ śāstra-vidhim utsṛjya vartate-kāma-kārataḥ'' ([[BG 16.23 (1972)|BG 16.23]]): "If you do not follow the description of the ''śāstra'', and if you manufacture something," then ''na siddhiṁ sa avāpnoti'', "then you'll never get perfection." We have to follow the ''śāstra''; otherwise there is no other alternative to understand the exalted position of Kṛṣṇa, how He expands in different forms, as Viṣṇu, as Nārāyaṇa. Sometimes they argue that Kṛṣṇa is incarnation of Viṣṇu. That is also truth. You'll find in Caitanya. . . Truth in this way, that when any incarnation comes, He comes through the Kṣīrobdhiśāyī Viṣṇu. But Kṣīrobdhiśāyī is partial expansion of Kṛṣṇa. The subject matter is very intricate, but if we follow the ''śāstra'' and accept it, then some clear conception we can have.

So Nityānanda Rāma. . . So ''yasyāṁśa sa nityānanda-rāmaḥ''. Nityānanda is Balarāma. Therefore He is said, ''nityānandākhya-rāmaḥ''. Just like Śrī Caitanya Mahāprabhu. . . ''Kṛṣṇāya-kṛṣṇa-caitanya nāmne'': "I offer my respectful obeisances to Kṛṣṇa now appeared as Kṛṣṇa Caitanya." He's Kṛṣṇa. Similarly, Nityānanda is Balarāma. So ''balarāma hoilo nitāi''. Therefore it is said here, ''nityānandākhya-rāmaḥ'': "He's Rāma, Balarāma, but at the present moment He has appeared by the name Nityānanda."

Thank you very much.

Devotees: ''Jaya''. (end).

770301 - Lecture SB 07.09.09 - Mayapur

2020-06-09T17:04:27Z

Angela:

[[Category:1977 - Lectures]]
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<div class="code">770301SB-MAYAPUR - March 01, 1977 - 24:21 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1977/770301SB-MAYAPUR.mp3</mp3player>

Pradyumna: Translation: "Prahlāda Mahārāja continued: One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him."

Prabhupāda:

:manye dhanābhijana-rūpa-tapaḥ-śrutaujas-
:tejaḥ-prabhāva-bala-pauruṣa-buddhi-yogāḥ
:nārādhanāya hi bhavanti parasya puṁso
:bhaktyā tutoṣa bhagavān gaja-yūtha-pāya
:([[SB 7.9.9|SB 7.9.9]])
So these are material assets. (aside:) It's not working? (bumps microphone) Hmm? Wealth, dhana . . . Nobody can captivate Kṛṣṇa by all these material possessions. These are material possessions: money, then manpower, beauty, education, austerity, mystic power and so on, so on. There are so many things. They are not capable of approaching the Supreme Personality of Godhead. Kṛṣṇa personally says, bhaktyā mām abhijānāti ([[BG 18.55 (1972)|BG 18.55]]). He doesn't say all these material possessions, that "If one is very rich man, he can have My favor." No. Kṛṣṇa is not a poor man like me, that if somebody gives me some money, I become benefited. He's self-sufficient, ātmārāma. So there is no need of any help from anyone else. He's fully satisfied, ātmārāma. Only bhakti, love, that is required.

Bhakti means to serve Kṛṣṇa. That is without any purpose. Ahaituky apratihatā. That bhakti, unalloyed. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ([[CC Madhya 19.167|CC Madhya 19.167]]), (Bhakti-rasāmṛta-sindhu 1.1.11). Everywhere this is the statement of the śāstra, that bhakti should be unalloyed.

:anyābhilāṣitā-śūnyaṁ
:jñāna karmādy-anāvṛtam
:ānukūlyena kṛṣṇānu-
:śīlanaṁ bhaktir uttamā
:(Bhakti-rasāmṛta-sindhu 1.1.11)

:sarvopādhi-vinirmuktaṁ
:tat paratvena nirmalam
:hṛṣīkeṇa hṛṣīkeśa
:sevanaṁ bhaktir ucyate
:([[CC Madhya 19.170|CC Madhya 19.170]])
There are so many other definition. And if we have bhakti, love for Kṛṣṇa, then we don't require huge amount of money or strength or education or austerity. Nothing of the sort. Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati ([[BG 9.26 (1972)|BG 9.26]]). He doesn't require anything from us, but He wants everyone that because he is part and parcel of Kṛṣṇa, He wants to see that everyone is obedient to Him, everyone loves Him. That is His aspiration. Just like the father is very rich man. He doesn't require any help from his son, but he aspires that his son should be obedient and lover. That is his satisfaction. That is the whole situation. Kṛṣṇa has created . . . Eko bahu śyāma. We are vibhinnāṁśa—mamaivāṁśo jīva-bhūtaḥ ([[BG 15.7 (1972)|BG 15.7]])—part and parcel of Kṛṣṇa, every one of us. So everyone has got some duty. Kṛṣṇa has created us, expecting something to be done by us for satisfaction of Kṛṣṇa. That is bhakti. So that, our opportunity, is obtained in this human form of life. We should not waste our valuable time in any other occupation or business. Simply inquire and be ready how to serve Kṛṣṇa. Ānukūlyena kṛṣṇānuśīla. Ānukūla. Not your satisfaction but Kṛṣṇa's satisfaction. That is called ānukūla, favorable. Ānukūlyena kṛṣṇānuśīlanam ([[CC Madhya 19.167|CC Madhya 19.167]]). And anuśīlanam means activity, not that "In trance I am in meditation." That is also . . . Something is better than nothing, but real devotional service is activity. One must be active, and the best activity is to preach the glory of the Supreme Personality of Godhead. That is the best activity. Na ca tasmān manuṣyeṣu kaścin me prīya-kṛttamaḥ ([[BG 18.69 (1972)|BG 18.69]]).

So our this movement is based on practical activity. Whatever talent you have got, whatever little strength you have got, education you have got . . . You haven't got to learn anything. Whatever you have got, in whatever position you are, you can serve Kṛṣṇa. Not that you have to learn something first and then you can serve. No. The service itself is learning. The more you try to render service, the more you become advanced how to become experienced servant. We don't require any extra intelligence. Otherwise . . . The example is gaja-yūtha-pāya. The elephant, the king of the elephants, he satisfied. He's an animal. He's not a brāhmaṇa. He's not a Vedantist. Maybe very big, fatty animal, (chuckles) but after all, he's animal. Hanuman was animal. There are many such things. Jaṭāyu was a bird. So how they satisfied? The Jaṭāyu fought with Rāvaṇa. Yesterday you saw. Rāvaṇa was kidnapping Sītā devi, and Jaṭāyu, the bird, he was going, flying. Rāvaṇa knew how to fly without machine. He was very, very materially powerful. So the Jaṭāyu attacked him on the sky: "Who are you? You are taking away Sītā. I shall fight you." So Rāvaṇa was very powerful. He was defeated, Jaṭāyu, but he fought. That is his service. Never mind defeated. Similarly, we have to fight. Those who are opposing Kṛṣṇa consciousness movement, we have to fight with them to our best capacity. Never mind if we are defeated. That is also service. Kṛṣṇa sees the service. Defeated or victorious, depend on Kṛṣṇa. But fighting must be there. Karmaṇy evādhikāras te mā phaleṣu kadācana ([[BG 2.47 (1972)|BG 2.47]]). That is the meaning. You have to work for Kṛṣṇa sincerely, intelligently, and victory or defeat, it doesn't matter. Just like Jaṭāyu was defeated fighting with Rāvaṇa. His wings were cut off. Rāvaṇa was very strong. And Lord Rāmacandra, He did his last funeral ceremonies because he was a devotee. This is the process, not that we have to learn something extra. Whatever capacity we have got, let us decide to render service to the Lord. It doesn't require that you must be very rich or very beautiful, very bodily strong. Nothing of the sort. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ahaituky apratihatā ([[SB 1.2.6|SB 1.2.6]]). In any condition, your devotional service should not be stopped. That should be the principle, that we are not going to stop, any circumstance. And Kṛṣṇa is prepared even to accept a little flower, little water. Patraṁ puṣpaṁ phalaṁ toyaṁ ([[BG 9.26 (1972)|BG 9.26]]). He doesn't say, "Give Me very luxurious and palatable dishes. Then I'll . . ." He'll be satisfied. No. The real necessity is bhakti. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. This is real necessity—bhaktyā. Bhaktyā mām abhijānāti yāvān yaś ca . . . ([[BG 18.55 (1972)|BG 18.55]]).

Therefore we have to develop our bhakti, love for Kṛṣṇa. Premā pumartho mahān, Caitanya Mahāprabhu has advised. People are after dharma artha-kama mokṣa, but Caitanya Mahāprabhu said, "No, even if you become liberated, mokṣa, that is not the qualification to get favor of Kṛṣṇa." Prema pumartho mahan. Pancama-puruṣartha. People are trying to be very religious. That is good. Then economic. Dharma artha. Artha means economically very rich, opulent. Then kāma, very expert in sense enjoyment. And then mukti. This is general demand. But Bhāgavata says, "No, these things are not qualification." Dharmaḥ projjhita-kaitavo 'tra ([[SB 1.1.2|SB 1.1.2]]). Śrīdhara Swāmī has said that mukti is also another cheating. Why mukti? Kṛṣṇa does not demand that "Unless you are mukta, liberated, you cannot serve." No. You can serve in any condition. Ahaituky apratihatā. Not that because first of all we have to become liberated. Because as soon as you begin bhakti, you are already liberated. The platform is so great that a bhakta, without any other ultra-motive, he's already liberated. Brahma-bhūyāya sa kalpate.

:māṁ ca ya 'vyabhicāreṇi
:bhakti-yogena yaḥ sevate
:sa guṇān samatītyaitān
:brahma-bhūyāya kalpate
:([[BG 14.26 (1972)|BG 14.26]])
Immediately.

:sarva dharmān parityajya
:mām ekaṁ śaraṇaṁ vraja
:ahaṁ tvāṁ sarva-pāpebhyo
:mokṣayiṣyāmi . . .
:([[BG 18.66 (1972)|BG 18.66]])
So if Kṛṣṇa takes charge of vanquishing all your reaction of sinful life, that means immediately you are mukta, you are liberated.

Liberation means . . . We are entangled in this material world because we are creating one after another entanglement. Nūnaṁ pramattaḥ kurute vikarma ([[SB 5.5.4|SB 5.5.4]]). Because we are in such a position that we have to act obversely, not properly, even if you do not desire . . . Even if you are very careful not to kill even an ant, still, unperceptibly, imperceptibly, you, while walking, you kill so many ants. And don't think that you are not sinful for that purpose. You become sinful. Especially those who are nondevotees, they must be responsible for killing so many small creatures while walking or while . . . There is waterpot, you have seen. So many small animals are there. Even by moving the waterpot, you kill so many living entities. While igniting fire in the oven, there are so many living entities. You kill them. So consciously, unconsciously, we are in such a position in this material world that we have to commit sinful activities even if we are very, very careful. You have seen the Jains, they are after nonviolence. You'll find they keep a cloth like this so that the small insects may not enter the mouth. But these are artificial. You cannot check. In the air there are so many living entities. In the water there are so many living entities. We drink water. You cannot check it. It is not possible. But if you keep yourself fixed up in devotional service, then you are not bound.

Yajñārthe karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ ([[BG 3.9 (1972)|BG 3.9]]). If your life is dedicated for yajña, for serving Kṛṣṇa, then the inevitable sinful activities which we commit without any knowledge, we are not responsible. Manye mithe kṛtaṁ pāpaṁ puṇyaya eva kalpate(?). So our life should be dedicated simply for Kṛṣṇa consciousness. Then we are safe. Otherwise we must be entangled with so many reaction of our activities and bound up in the repetition of birth and death. Mām aprāpya nivartante mṛtyu-saṁsāra-vartmani ([[BG 9.3 (1972)|BG 9.3]]).

:nūnaṁ pramattaḥ kurute vikarma
:yad indriya-prītaya āpṛṇoti
:na sādhu manye yato ātmano 'yam
:asann api kleśada āsa dehaḥ
:([[SB 5.5.4|SB 5.5.4]])
The safest position is let us always be engaged in Kṛṣṇa consciousness. Then we make spiritually advance and safe from the reaction of sinful life.

So Prahlāda Mahārāja thought it that, although he was born in a family, asura family, ugra, ugra-jātam, still, if he decides to serve Kṛṣṇa, Lord Nṛsiṁha-deva, with bhakti, following the footprints of gaja-yūtha pāya, the king of elephant . . . He was animal. You know the story, that he was attacked by a crocodile in the water. So there was struggle for existence between the two, and after all, the crocodile is the animal in the water; he had great strength. And the elephant, although he's also very big, powerful animal, but he was not a animal of the water, so he was very helpless. So at last, he began to chant the holy name of the Lord and prayed, so he was saved. He was saved, and because the crocodile caught up the leg of the elephant, he was also saved because he was Vaiṣṇava. And this animal, crocodile, he was under the feet of a Vaiṣṇava, so he was also saved. (laughter) This is the story, you know. So therefore, chāḍiyā vaiṣṇava sevā. He indirectly gave service to the Vaiṣṇava, and he also became delivered.

So bhakti is so nice thing that very easily you can get favor of the Supreme Person. And if Kṛṣṇa is pleased upon you, then what remains? Everything you get. Everything you get. Yasmin vijñāte sarvam eva vijñātaṁ bhavanti (Muṇḍaka Upaniṣad 1.3). Easiest way to please Kṛṣṇa . . . You don't require much money, much education, and nothing of the sort. Simply you require your heart: "O Kṛṣṇa, You are my Lord. You are my master eternally. I am Your servant eternally. Let me be engaged in Your service." That is Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ (devotees chant) Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is the meaning of Hare Kṛṣṇa mantra: "O Kṛṣṇa, O energy of Kṛṣṇa, I am Your servant. Somehow or other I have now fallen in this material condition. Kindly pick me up and engage me in service." Ayi nanda-tanuja patitaṁ kiṅkaraṁ māṁ viṣame bhavaṁ budhau. That is Caitanya Mahāprabhu's teaching us. Bhavaṁ budhau. This material world is just like a great ocean, bhava. Bhava means repetition of birth and death, and āmbu means āmbudhau, means in the sea, in the ocean. So we are struggling hard for existence in this ocean. So Caitanya Mahāprabhu says, ayi nanda tanuja patitaṁ kiṅkaraṁ mām: "I am Your servant eternal. Somehow or other I have fallen in this ocean and struggling. Pick Me up." Ayi nanda-tanuja patitaṁ kiṅkaraṁ mām viṣame bhavāmbudhau kṛpāya. By Your causeless mercy . . .

:ayi nanda-tanuja patitaṁ kiṅkaraṁ māṁ viṣame bhavāmbudhau
:kṛpāya tava pāda-paṅkaja-sthita-dhūlī sadṛśsaṁ vicintaya
:([[CC Antya 20.32|CC Antya 20.32, Śikṣāṣṭaka 5]])
This is bhakti-mārga, devotional service, to become very humble, meek, always pray to Kṛṣṇa, "Kindly consider me as one of the particle of the dust of the lotus feet of Your Lordship," this very simple thing. Man-manā. In this way think of Kṛṣṇa, become His devotee, offer obeisances, and whatever patraṁ puṣpaṁ, little flower, water, you can provide, offer to Kṛṣṇa. In this way live very peacefully and be happy.

Thank you very much.

Devotees: Jaya Prabhupada. (end).

760406 - Lecture SB 07.09.51 - Vrndavana

2020-06-09T16:54:07Z

Angela:

[[Category:1976 - Lectures]]
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[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70951]]
[[Category:1976 - New Audio - Released in November 2013]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
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<div class="code">760406SB-VRNDAVAN - April 06, 1976 - 27.20 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760406SB-VRNDAVAN_mono.mp3</mp3player>

(Poor recording)

Puṣṭa Kṛṣṇa: "The great saint Nārada Muni said: Being pacified in this way by the devotee Prahlāda Mahārāja with prayers offered from the transcendental platform, Lord Nṛsiṁha-deva gave up His anger. Being very kind to Prahlāda, who was lying prostrate, offering obeisances, the Lord spoke as follows."

Prabhupāda:

:''śrī-nārada uvāca''
:''etāvad varṇita-guṇo''
:''bhaktyā bhaktena nirguṇaḥ''
:''prahrādaṁ praṇataṁ prīto''
:''yata-manyur abhāṣata''
:([[SB 7.9.51|SB 7.9.51]])
So Nṛsiṁha-deva was very angry. Everything is natural. If somebody becomes angry, it takes some time to get out of the anger. So Nṛsiṁha-deva was very, very angry because His devotee, Prahlāda, was so much treated ill by his father, it became intolerable. . . . (indistinct) . . . children, they naturally attract the affection of the elderly people.

So whatever we see in our dealings within the material world, the same things are there in the spiritual world. ''Janmādy asya yataḥ ''([[SB 1.1.1|SB 1.1.1]]). This affection of the Lord, of the superior person to the inferior children, is natural. So wherefrom this affection comes? It comes from the Supreme Lord. Everything. ''Yato vā imāni bhūtāni jāyante ''(''Taittirīya Upaniṣad ''3.1). Whatever you see in this material world, same prototype of things are there in the spiritual world.

Then what is the difference? The difference is, here everything is polluted, but in the material world . . . er, in the spiritual world, there is no influence of the material qualities. ''Nirguṇa''. This is ''nirguṇa''. Here everything is . . . ''Prakṛteḥ kriyamāṇāni guṇaiḥ ''([[BG 3.27 (1972)|BG 3.27]]). ''Guṇaiḥ karmāṇi ''is here.

We should understand what is the difference between material and spiritual. Here in this material world, everything is polluted. But it is . . . (indistinct) . . . polluted. Why? ''Sattva-guṇa'', ''rajo-guṇa'', ''tamo-guṇa''. Out of these three ''guṇas'', ''sattva-guṇa ''is the best. If one is situated in ''sattva-guṇa'', then there is chance of being promoted to the stage of ''nirguṇa''. The ''tamo-guṇa ''is the lowest state, and ignorance, foolish . . . (indistinct) . . ., can be found in animals. This is ''tamo-guṇa''. ''Pāpa-yoni'', this is ''tamo-guṇa''.

Then if one is fortunate, he can be situated in the ''rajo-guṇa''. ''Rajo-guṇa'', at least there is some material interest, intelligence. So . . . But above that, there is ''sattva-guṇa'', to understand things as they are.

In this way, when you get full scope for understanding of things as they are—not falsely studying and speculating, but proper . . . (indistinct) . . .—that is called ''sattva-guṇa'', ''prakāśa''. Just like darkness at night, you cannot see anything. That is ''tamo-guṇa''. Then in between the darkness and sunlight, there is a period, darkness, early in the morning, it is not completely illuminated, but the darkness is not gone. The . . . (indistinct) . . . That is the mode of passion. Everyone gets up early in the morning and begins his work. And in the sunshine, one can work very nicely; he can see how nature is situated, how things can be done. Similarly, one who is dominated by the ''tamo-guṇa'', he is like animal. He is like animal. But taking this body as self, this is ''tamo-guṇa''. ''Sa eva go-karaḥ''. ''Yasyātma-buddhiḥ kuṇape tri-dhātuke ''([[SB 10.84.13|SB 10.84.13]]).

So at the present moment we see that 99.9 percent, they are all in ''tamo-guṇa'', because they are taking this body as self. Anyone goes any part of the world, ask him, "Who are you?" He will say, "I am the material body. I am Mr. such and such," "I am Russian" or "I am German," "I belong to this family" and so on, "this nation"—all the body(?). That is our practical experience. Nobody knows that he is not this body. This is ''tamo-guṇa''.

And few may be trying to speculate that he is not this body; he is something else. That's a fact. But because on account of being influenced by the ''tamo-guṇa'', he cannot understand . . . (indistinct) . . .. And we have to come to the stage of ''nirguṇa'', even there will be no ''sattva-guṇa''. Here ''sattva-guṇa'', the mode of goodness, is sometimes not . . . (indistinct) . . . They are attracted by the lower qualities, by the ''rajo-guṇa ''and ''tamo-guṇa ''mixed. It becomes mixed.

But if you want to become devotee, then you have to overcome even this mixed quality of ''sattva-guṇa'', ''rajo-guṇa'', ''tamo-guṇa''. You have to come to the platform of ''nirguṇa'': no more influenced by the material qualities. That is the ''bhakti ''stage, ''nirguṇa''. Therefore, here it is said, ''bhaktyā bhaktena nirguṇaḥ''.

So ''bhakti ''is the only platform which is ''nirguṇa'', and from that platform you can please the Supreme Lord. Here it is clearly said, ''prahrādaṁ praṇataṁ prīto''. You cannot satisfy the Supreme Personality of Godhead from the material platform of ''rajo-guṇa'', ''tamo-guṇa'', ''sattva-guṇa''. That is not possible. You have to come to the platform of ''bhakti''. ''Bhaktyā mām ''([[BG 18.55 (1972)|BG 18.55]]) . . .

And who can come to the platform of ''bhakti''? One who is ''bhakta''. Not the others, namely ''karmī'', ''jñānī'', ''yogī''. No. They cannot. It is not possible. Therefore it clearly says here, ''bhaktyā bhaktena''. The same thing is confirmed in the ''Bhagavad-gītā''. Kṛṣṇa says, ''bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ''([[BG 18.55 (1972)|BG 18.55]]). If you want to understand the Supreme Lord, ''tattvataḥ'', in truth, not in your imagination . . . "God may be like this, God may be like that," these are all speculation. God, the Supreme Being, ''īśvaraḥ paramaḥ kṛṣṇaḥ ''(BS 5.1). ''Bahūnāṁ janmanām ante jñānavān māṁ prapadyate'', ''vāsudevaḥ sarvam iti ''([[BG 7.19 (1972)|BG 7.19]]). Vāsudeva is the origin of everything. This knowledge, ''vāsudevaḥ sarvam iti''. Nothing else. That conclusion can be achieved when you are ''nirguṇa'', not ''saguṇa''.

So in the spiritual world, it is not void, not impersonal; it has everything exactly like this. There are . . . (indistinct) . . ., there are trees, houses, everything. ''Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam ''(BS 5.29). ''Surabhīr abhipālayantam''. ''Prakara-sadmasu kalpa-vṛkṣa''. This ''kalpa-vṛkṣa'', there is tree, but it is not like this tree. A different, ''kalpa-vṛkṣa''. From this tree, whatever you want you can get it. That is called ''kalpa-vṛkṣa''.

In the material world, because it is covered by the three ''guṇas'', you can get the mango from the mango tree and orange from the orange tree, not that any tree you have grown you get both the mango and the orange. That is not possible. That is there in the spiritual world.

Just like if I ask you, "Please bring me a glass of water," you can give me. If I ask you, "Please bring me this little . . . (indistinct) . . .," you can give me. That means because you are spirit soul, whatever I ask from you, you can give me. Spirit soul. Whatever I order, you can supply because you are spirit soul. So the spiritual platform, you can get everything, whatever you want. So there is no need of working for something. As soon as you desire, the things are there. That is called ''nirguṇa''.

''Nirguṇa ''does not mean it is zero, as the Māyāvādī philosophy. They have no conception of the ''nirguṇa''. ''Nirguṇa prakoshi''(?), it is described in the ''Bhagavad-gītā''. Kṛṣṇa is always ''nirguṇa''. He is not within anything of this material world. But those who are rascals, they cannot understand. They say that God is impersonal; when He comes He takes the help of material energy and gets a body, material body. This is their philosophy. No.

Kṛṣṇa says that "I appear," ''sa guṇān ātma-māyayā''. These Māyāvādīs, they cannot understand what is ''ātma-māyayā''. Personal energy, ''ātma-māyayā''. ''Ātma-māyayā ''means spiritual. He does not appear in the material form. Those who are rascals and less intelligent, ''mūḍhās'', ''avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam ''. . . ([[BG 9.11 (1972)|BG 9.11]]). Because He come exactly . . . He is also . . . His form is like man. ''Dvibhuja murlidhara''. Kṛṣṇa has two hands and Nārāyaṇa has four hands. Kṛṣṇa is always carrying His flute; this is Kṛṣṇa's ''līlā'', form.

:''veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ''
:''barhāvataṁsam asitāmbuda-sundarāṅgam''
:''kandarpa-koṭi-kaminīya-viśeṣa-śobhaṁ''
:''govindam ādi ''. . .
:(BS 5.30)
''Veṇuṁ kvaṇantam''. It is not that I just imagine the God's form with a flute. No. It is confirmed in the Vedic literature: ''veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam asitām ''. . . This is His original form. It is not the imagination of the Māyāvādīs. No. But they do not know; they cannot understand.

God's form can be understood by the devotees only. It is . . . Kṛṣṇa is not exposed to anyone except His devotee. Therefore, ''bhaktyā mām abhijānāti ''([[BG 18.55 (1972)|BG 18.55]]). Kṛṣṇa clearly says, ''bhaktyā mām abhijānāti''. And these ''bhaktas'', Kṛṣṇa says, "This ''bhakta ''who has fully surrendered unto Me with full knowledge, not blindly," ''vāsudevaḥ sarvam iti ''([[BG 7.19 (1972)|BG 7.19]]). When one has come to this platform that Vāsudeva is everything, ''sarvatma vāsudevyā'', simply by worshiping Vāsudeva, you can worship everyone, all the demigods. There is no need of worshiping anyone else. ''Mām ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]), only Kṛṣṇa. This is Vāsudeva.

So Prahlāda Mahārāja is such qualified devotee. Therefore, by his prayer the Lord immediately became pleased. ''Prītaḥ''. ''Prītaḥ''. As soon as one is satisfied, naturally he will come out of his angry mood. This is natural. ''Prītaḥ yata-manyur abhāṣata''. And we can speak very nicely when we are not disturbed in mind or we are not in angry mood. In this way, Prahlāda Mahārāja was accepted. He was accepted not . . . (indistinct) . . ., especially by his prayer, which is ''nirguṇa''. . . . (indistinct) . . .

So we should always remember that ''nirguṇa ''means without any material qualities. Material quality is ''saguṇa'', "with the material qualities." So ''nirguṇa ''means without any material qualities. So ''karma'', ''jñāna ''and ''yoga'', they are all material qualities. Only ''bhakti ''is spiritual. Even in that ''bhakti'', if you bring in ''karma'', ''jñāna ''or ''yoga'', then it is mixed; it is not pure.

Therefore, Rūpa Gosvāmī gives definition of ''bhakti'', ''anyābhilāṣitā-śūnyam ''(''Bhakti-rasāmṛta-sindhu ''1.1.11). ''Anyābhilāṣitā ''means no more ''jñāna ''and ''yoga''. If you want to be profited, ''bhakti-yoga'', show some yogic wonders . . . The ''yogīs'', they . . . (indistinct) . . . some kind of wonders. If one thinks that because being a ''bhakta ''I shall also show some wonderful thing, then it is not ''nirguṇa''; it is ''saguṇa''. If you think that "I shall become a devotee. I shall get all the material comfort," that is the desire of the ''karmīs''. That is ''karma-misra bhakti'', ''jnana-misra bhakti''. This is mixed up.

So long you are mixed up, you will get whatever you desire. Kṛṣṇa is quite competent to satisfy you in that service. It is not very difficult thing for Him. If becoming a ''bhakta'', if you want some material comfort, it is not at all difficult for Kṛṣṇa; He can give you. But you are cheated. By your asking some material comfort from Kṛṣṇa, God, by your service, in exchange of service, you can get the material comfort, more than your expectation, then you must know you are cheated.

You are not cheated by Kṛṣṇa, but you cheat yourself. Kṛṣṇa is ''sarva''-. . . (indistinct) . . .. Whatever you want, He will give you. If you want to be cheated, He will cheat you. This is God. ''Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham ''([[BG 4.11 (1972)|BG 4.11]]). "If you want to be cheated, I will cheat you. If you don't want to be cheated, I will not cheat you." This is reciprocation, responsive . . . (indistinct) . . ..

So don't try to be cheated. That will spoil the . . . (indistinct) . . .. Don't ask anything from Kṛṣṇa. Simply we want to give everything to Kṛṣṇa, then that is ''bhakti''. Don't try to take from Kṛṣṇa in exchange of your service. He can give you immediately. That is not difficult for Him. But don't do that.

Prahlāda Mahārāja was offered, "Prahlāda, you take one benediction. You take." Dhruva Mahārāja also, he was pure devotee. Dhruva was offered that "If you want the largest kingdom than Brahmā, and it was created, Dhruva star. You go there and enjoy." So he was then very regretful, that "How foolish I was. I came to offer my respects to the Supreme Lord for some material exchange." He became very regretful. He said, "My Lord, whatever I was asking, it was my ignorance. Now I don't want." ''Svāmin kṛtārtho'smi varaṁ na yāce ''([[CC Madhya 22.42|CC Madhya 22.42]], ''Hari-bhakti-sudhodaya ''7.28). "It was a mistake that I wanted some material benediction from You." This is pure, ''nirguṇa''. This is ''nirguṇa''.

As soon as there is some demand, that is ''saguṇa''; that is not pure. Simply ''avyabhicārī bhakti''. Not mixed with ''jñāna-karmādy-anāvṛtam ''([[CC Madhya 19.167|CC Madhya 19.167]]). Not covered by ''jñāna ''and ''karma ''and ''yoga''. ''Caitanya-caritāmṛta ''says, ''bhukti-mukti-siddhi-kāmī'', ''sakali 'aśānta' ''([[CC Madhya 19.149|CC Madhya 19.149]]). ''Bhukti'', the ''karmis'', they want some material profit. So Kṛṣṇa gives. And ''mukti'', liberation, they are wanted by the ''jñānīs'', to become free from this material botheration and become one with God. This is also another demand, ''jñānī''.

So ''bhukti-mukti—mukti'', they want ''mukti''. A devotee doesn't want ''mukti''. What is ''mukti''? ''Naryana parayanah ''. . . (indistinct) . . .. One who is actually devotee, he doesn't care where he is placed, in the hell or heaven, he doesn't care. He simply wants to serve Kṛṣṇa, never mind where he . . . (indistinct) . . ., not even heaven or hell. The same thing: because a devotee does not live either in hell or heaven, he lives in Vaikuṇṭha always.

Devotees: ''Jaya''!

Prabhupāda:He doesn't care for hell and heaven. Just like Kṛṣṇa, ''īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ''([[BG 18.61 (1972)|BG 18.61]]). He also lives within the core of the heart of the pig who is eating stool. But does it mean that Kṛṣṇa is in the stool? No.

So ''nirguṇa''. We have to remain ''nirguṇa''. Then it is ''bhakti'', and by that ''bhakti ''you can please Kṛṣṇa. That is called ''prema'', love. The devotee is eager to please the Lord as He wants, ''prīti-vāñchā'', ''kṛṣṇendriya prīti-vāñchā tare nāma prema ''([[CC Adi 4.165|CC Ādi 4.165]]). When you are eager to satisfy the senses of Kṛṣṇa, that is called love. And when you want to satisfy your senses, that is called ''kāma''. That is difference between ''kāma ''and . . .

So here, in the material world, all activities are going on as ''kāma''. You can expand. First of all you are satisfied by satisfying your senses. Just like a small child: you give you him something eatable, immediately he puts it in his mouth. This is satisfaction. He wants to satisfy his senses. When he grows up, he may distribute that eatable to his other brother and sisters. So this does not mean you have changed the quality of sense gratification. It is very . . . (indistinct) . . ..

In the material world we see sometimes you are working for your family. But if you work for the nation, you become a very great man. But what is the basis? The basis is sense gratification. Very big, big politicians, they work for the nation, sacrifice their life, but that exalted position, it is not ''nirguṇa''; it is ''saguṇa''. You can expand, expand, expand—unless you come to the point of satisfying the senses of Kṛṣṇa, you are ''saguṇa''. And when you live to satisfy the senses of Kṛṣṇa, that is ''nirguṇa'', that is devotion. In that state, you can satisfy Kṛṣṇa and your life is successful.

Thank you very much.

Devotees: ''Jaya'' Prabhupāda! (end).

760405 - Lecture SB 07.09.50 - Vrndavana

2020-06-09T16:53:53Z

Angela:

[[Category:1976 - Lectures]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-04 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70950]]
[[Category:1976 - New Audio - Released in November 2013]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1976 - Lectures|1976]]'''</div>
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<div class="code">760405SB-VRNDAVAN - April 05, 1976 - 26.27 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760405SB-VRNDAVAN_mono.mp3</mp3player>

(Poor recording)

Anantarām Śāstrī:

:''kṛṣṇaika-cetā mada-moha-vināśa-kārin''
:''kartā vrīḍa-hāsa kā prabhu prabhupāda-svāmin''
:''kāmādi doṣā paradūṣita-manda-buddheḥ''
:''sañcintayāmi caraṇau tava bhakti-hetoḥ''
:(''Prabhupāda-stotram'')
''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. (devotees repeat) ''Śrīmad-Bhāgavatam ''7.9.50. (chants word-for-word, then verse; devotees and Prabhupāda respond) (break)

:''tat te 'rhattama namaḥ stuti-karma-pūjāḥ''
:''karma smṛtiś caraṇayoḥśravaṇaṁ kathāyām''
:''saṁsevayā tvayi vineti ṣaḍ-aṅgayā kiṁ''
:''bhaktiṁ janaḥ paramahaṁsa-gatau labheta''
:([[SB 7.9.50|SB 7.9.50]])
Puṣṭa Kṛṣṇa: Translation: (02:58) "Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are offered, I offer my respectful obeisances unto You because without rendering six kinds of devotional service unto You—namely without offering prayers, dedicating the results of activities to You, worshiping You, always remembering Your lotus feet and hearing and speaking about Your glories—who can achieve that which is meant for the paramahaṁsas?"

Prabhupāda: (taped from a distance, indistinct from this point)

:''tat te 'rhattama namaḥ stuti-karma-pūjāḥ''
:''karma smṛtiś caraṇayoḥśravaṇaṁ kathāyām''
:''saṁsevayā tvayi vineti ṣaḍ-aṅgayā kiṁ''
:''bhaktiṁ janaḥ paramahaṁsa-gatau labheta''
:([[SB 7.9.50|SB 7.9.50]])
So ''bhakti ''is under the control of ''paramahaṁsas''. ''Bhakti ''is not available in the market, . . . (indistinct) . . . Śrīla Rūpa Gosvāmī has said that . . . (indistinct) . . . you can purchase. Eh? ''Kṛṣṇa-bhakti-rasa'', ''rasa-bhāvitā matiḥ'', ''krīyatāṁ yadi kuto 'pi labhyate'', ''labh'', ''labhyate''. ''Kṛṣṇa-bhakti-rasa-bhāvitā matiḥ ''([[CC Madhya 8.70|CC Madhya 8.70]]). This is the exact translation of Kṛṣṇa consciousness. We have given this name Kṛṣṇa consciousness. The exact Sanskrit synonym is ''kṛṣṇa-bhakti-rasa-bhāvitā matiḥ''. ''Matiḥ ''means . . . (indistinct) . . . We have taken this verse.

So we are distributing this. Anyone can purchase. Hmm? Rūpa Gosvāmi has advised, "Purchase and indulge." Therefore, as paupers, we are asking everybody, "Please purchase Kṛṣṇa consciousness." This is our business. We are also businessmen. These books, this is business. What is this business? "Please purchase Kṛṣṇa consciousness." They are seeing that we can act in business (child crying loudly in the background; Prabhupāda says something aside)

Śrīla Rūpa Gosvāmi has advised that ''kṛṣṇa-bhakti-rasa-bhāvitā matiḥ''. ''Krīyatāṁ''. Again he advises everyone, "Please purchase ''kṛṣṇa-bhakti-rasa-bhāvitā matiḥ''." The reference is . . . (indistinct) . . ., that those who are actually eager to purchase, we are giving knowledge that "Here is Kṛṣṇa ''bhakti'': ''kṛṣṇa-bhakti-rasa-bhāvitā matiḥ'', here." There is no other . . . (indistinct) . . . than Kṛṣṇa ''bhakti''. This is required.

So ''Krīyatāṁ''. He has advised to purchase, but one must enquire what is the price? What is the price? I am interested to purchase, but what is the price? Here, price is here, ah, ''laulyam ekalaṁ api mūlyam''. First of all, to purchase Kṛṣṇa consciousness, it does not require any pounds shillings pennies. It cannot be purchased by material money. Then, what? . . . (indistinct) . . .'' Laulyam ekalaṁ api mūlyam ''([[CC Madhya 8.70|CC Madhya 8.70]]): I must have . . . (indistinct) . . . This is required.

If one is very, very eager, just like Śrī Caitanya Mahāprabhu taught us, ''śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me ''([[CC Antya 20.39|CC Antya 20.39]]): "I do not find Govinda, therefore the whole world is bare." This is the reaction. ''Yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitaṁ ''([[CC Antya 20.39|CC Antya 20.39]]). This is the price for purchasing Kṛṣṇa. We have got everything given by our ''ācāryas''. Rūpa Gosvāmi says that you purchase, then you are . . . (indistinct) . . . And Caitanya Mahāprabhu, . . . (indistinct) . . ., this is . . . (indistinct) . . .

''Yugāyitaṁ nimeṣeṇa'', when you feel one moment as twelve years. One ''yuga ''means twelve years. ''Yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitaṁ'': and the eyes should be filled with tears. Just like in the rainy season, torrents and torrents of rain. ''Yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitaṁ'' . . . (indistinct) . . ., that Caitanya Mahāprabhu's . . . (indistinct) . . ., that without Kṛṣṇa He is jumping on the sea. He has fallen in amongst the . . . (indistinct) . . . You have read ''Caitanya-caritāmṛta ''where Kṛṣṇadāsa Kavirāja has explained.

So we . . . (indistinct) . . . in practical terms what is the price of Kṛṣṇa. That is the . . . (indistinct) . . . So therefore it is the . . . (indistinct) . . ., I mean to say, ''paramahaṁsa-gatau labheta'', ''gata''—is . . . (indistinct) . . . from the ''paramahaṁsa''. You have to serve, you have to purchase from the ''paramahaṁsas'', not from the . . . (indistinct) . . .

Therefore Narottama dāsa Ṭhākura says, ''chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā'', you have to serve the ''paramahaṁsa''. ''Paramo nirmatsarāṇāṁ''. ''Paramahaṁsa ''means ''paramo nirmatsarāṇāṁ''. No, it does not mean . . . (indistinct) . . . Those who are envious, . . . (indistinct) . . ., ''gosvāmis'', what to speak of ''paramahaṁsas''. Kṛṣṇa is . . . (indistinct) . . ., He will never find out any fault with anyone, anywhere. ''Paramahaṁsa'', why they should find fault? This material world means they are under the influence of the material nature. Here everyone has got some difference of opinion, diseased condition. Diseased condition. Just like there are varieties of diseases, similarly, everyone is in the diseased condition by the modes of material nature. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ''([[BG 3.27 (1972)|BG 3.27]]).

So we are . . . (indistinct) . . . under the influence of material nature. You can say, "But that is not for me."

:''piśācī pāile yena mati-cchanna haya''
:''māyā-grasta jīvera haya se bhāva udaya''
:(''Prema-vivarta ''1)
Just like a person ghostly-haunted, he speaks all nonsense. Similarly, anyone who is under the influence of the three qualities of material nature, he is as good as the person ghostly-haunted, ''grasta jīvera haya''. We cannot see on our own account, because every one of us ghostly-haunted, I mean under the influence of the material nature. You see varieties of philosophers, varieties of scientists, anything, without . . . (indistinct) . . . varieties of material nature.

So we cannot expect a sane man, so why you should be angry upon a man, or why should you blame them? This is called Vaiṣṇava behavior. The Vaiṣṇava's only desire is that "These people are suffering under the influence of material nature, and they are talking all nonsense. What shall I save them? Why shall I condemn them? Let them pray to Kṛṣṇa, let them become sane and . . . (indistinct) . . ." This is Vaiṣṇava. It is just like the physician is treating patients, and one patient is . . . (indistinct) . . . But if the physician becomes angry upon the patient, then he cannot treat. Therefore Śrī Caitanya Mahāprabhu has advised to the preacher,

:''tṛṇād api sunīcena''
:''taror api sahiṣṇunā''
:''amāninā mānadena''
:''kīrtanīyaḥ sadā hariḥ''
:([[CC Adi 17.31|CC Adi 17.31]])
Just to become tolerant. People will break the rules . . . (indistinct) . . . under the influence of the material nature, and they will talk all kinds of nonsense. But we don't care, neither we complain. We never complain. That is called . . . (indistinct) . . . You have to follow the ''paramahaṁsas''. Kṛṣṇa is the property of all. Bhaktivinoda Ṭhākura has sung, ''vaiṣṇava ṭhākura tomāra kukura baliyā jānaha more''. Just like the dog follows the master to get something. The dog does not go to any master, but he follows his master, and the master out of affection gives him food and drink. So Bhaktivinoda Ṭhākura has taught us that ''vaiṣṇava ṭhākura tomāra kukura baliyā jānaha more''. You have to become a dog of a Vaiṣṇava. And Narottama dāsa Ṭhākura says that ''chādiyā vaiṣṇava-sevā nistara paveche kebā'': without serving the Vaiṣṇava, nobody can get out of the clutches of ''māyā''. That is not possible.

Therefore we sing daily, ''guru-mukha-padma-vākya'', ''cittete koriyā aikya'', ''ār nā koriho mane ''(''Sri Guru Vandana'', ''Prema-bhakti-candrika''). Because if you want to have Kṛṣṇa, then ''guru''. ''Guru ''means he is coming through the ''paramparā ''system. Not self-made ''guru'', but that ''guru'', ''guru-mukha-padma'' . . . (indistinct) . . . under the influence of ''māyā''. You cannot become ''paramahaṁsa ''by advertising. No, sir, that is not possible.

''Guru-mukha-padma-vākya'', ''cittete koriyā aikya''. That is the formula, to follow the instruction of ''guru'' . . . (indistinct) . . . But because he is following the words of the perfect, he is perfect. This is . . . (indistinct) . . . We sing also, ''yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi ''(''Sri Gurvastakam ''Verse 8). This is . . . (indistinct) . . . ''Paramahaṁsa-gatau'': you have to approach a Vaiṣṇava ''paramahaṁsa ''and follow his words and instructions; then you get the result. This is the process. Otherwise . . . (indistinct) . . ., it can be purchased very easily, provided you have got the price as it is described in the ''śāstras'':

:''tad-vijñānārthaṁ sa gurum evābhigacchet''
:''samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham''
:(MU 1.2.12)
''Tasmād guruṁ prapadyeta jijñāsuḥśreya uttamam ''([[SB 11.3.21|SB 11.3.21]]). ''Jijñāsuḥśreya''. One should not approach ''guru ''for any material purpose. That is . . . (indistinct) . . . he is not eligible to select the ''guru'', and he is not fit for becoming disciple. ''Tasmād guruṁ prapadyeta jijñāsuḥśreya uttamam'' . . . (indistinct) . . .

So, ''śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam ''([[SB 11.3.21|SB 11.3.21]]). ''Guru ''means he is expert, well versed in transcendental science, literature. Then how it can be done, transcendental literature? It is very easy. That is the instruction of Caitanya Mahāprabhu. What is that transcendental literature? Caitanya Mahāprabhu said, ''yāre dekha'', ''tāre kaha 'kṛṣṇa'-upadeśa ''([[CC Madhya 7.128|CC Madhya 7.128]]). Very simple. Simply you take ''Bhagavad-gītā'', ''kṛṣṇa-upadeśa''. That is transcendental. It is ''śābde pare ca niṣṇātaṁ ''([[SB 11.3.21|SB 11.3.21]]). One who has taken seriously, fully, ''śābde pare ca ''. . . ''Śābda ''means sound. ''Bhagavad-gītā ''is also sound, but it is not ordinary sound.

If you take ''Bhagavad-gītā ''as ordinary sound and try to understand by your ordinarily, blunt . . . (indistinct) . . . It is transcendental literature. It cannot be understood by mundane education. Therefore all these rascals who are advertising that they are great scholar, great politicians, great students in this and that, these are not . . . Because they want to understand ''Bhagavad-gītā ''by the mundane knowledge, mundane education. It is not possible.

Therefore we cannot. ''Śābde pare ca niṣṇātaṁ'', ''brahmaṇy''. Then ''brahmaṇy upaśamāśrayam'', the whole life is how to become completely fixed up in Brahman, the Supreme. That is called ''brahma-bhūtaḥ prasannātmā'', we are trying to be happy, peaceful. Everyone now . . . (indistinct) . . . How you'll get? The process you do not follow, ''brahmaṇy upaśamāśrayam''. So if he's fixed up in Brahman, then,

:''brahma-bhūtaḥ prasannātmā''
:''na śocati na kāṅkṣati''
:''samaḥ sarveṣu bhūteṣu''
:''mad-bhaktiṁ labhate parām''
:([[BG 18.54 (1972)|BG 18.54]])
So if you get to the ''brahma-bhūtaḥstage'', you must approach a person who is . . . (indistinct) . . ., ''tad-vijñānārthaṁ sa gurum evābhigacchet'', ''śābde pare ca niṣṇātaṁ ''(MU 11.2.12).

In ''Bhagavad-gītā ''. . . (indistinct) . . .,

:''tad viddhi praṇipātena''
:''paripraśnena sevayā''
:''upadekṣyanti te jñānaṁ''
:''jñāninas tattva-darśinaḥ''
:([[BG 4.34 (1972)|BG 4.34]])
:''brahmeti paramātmeti ''
:''bhagavān iti śabdyate ''(SB 1.2.11)
''Tattva-darśinaḥ ''means one who knows what is actually the truth.

:''vadanti tat tattva-vidas''
:''tattvaṁ yaj jñānam advayam''
:''brahmeti paramātmeti''
:''bhagavān iti śabdyate''
:([[SB 1.2.11|SB 1.2.11]])
That means one who is ''brahma-bhūtaḥ'', one who understands the distinction between material knowledge and spiritual knowledge, you have to approach personally. Then you can understand Kṛṣṇa consciousness. . . . (indistinct) . . . before becoming . . . (indistinct) . . ., ''tatra laulyam ekalaṁ mūlam'', ''na labhyate janma-koṭi-sukṛtair ''([[CC Madhya 8.70|CC Madhya 8.70]]). "Yes, I say the price is eagerness." So anyone can say, "Oh, that is . . . (indistinct) . . . Yes, I shall do it." So Rūpa Gosvāmi immediately warns us, ''na labhyate janma-koṭi-sukṛtair'': even after millions of births and millions of past pious activities, this eagerness cannot be. It is not easy. Don't take it as . . . (indistinct) . . . No, how . . . (indistinct) . . .? Therefore Rūpa Gosvāmi, he warns, "No, don't do that." Just like you are eager to buy something . . . (indistinct) . . . in the market, ''janma-koṭi-sukṛtair na labhyate'', but it can be, immediately. This is Caitanya Mahāprabhu's favor, mercy. Caitanya Mahāprabhu, Lord Kṛṣṇa's mercy, immediately within a second. How?

:''sarva-dharmān parityajya''
:''mām ekaṁ śaraṇaṁ vraja''
:''ahaṁ tvāṁ sarva-pāpebhyo''
:''mokṣayiṣyāmi mā śucaḥ''
:([[BG 18.66 (1972)|BG 18.66]])
When Caitanya Mahāprabhu recommended Jagāi and Mādhāi that "You give up your sinful activities . . . (indistinct) . . . immediately."

So we, if we are serious that to approach Kṛṣṇa and get Kṛṣṇa consciousness, and if we follow the instructions of Kṛṣṇa, Caitanya Mahāprabhu, we can become ''paramahaṁsa'' . . . (indistinct) . . . Kṛṣṇa, Caitanya Mahāprabhu, then life is successful. We can make Kṛṣṇa consciousness very easily; otherwise . . . (indistinct) . . . Otherwise, if you make a show . . . (indistinct) . . . nice favor . . . (indistinct) . . . No, it does not require. . . . (indistinct) . . . but eternally how to get the favor of the ''paramahaṁsas'', then you will be successful. This is the secret.

''Yasyātma-buddhiḥ tri-dhātuke kuṇape ''([[SB 10.84.13|SB 10.84.13]]). . . (indistinct) . . . in ''Bhagavad-gītā'', ''vyavasāyātmikā buddhir ekeha kuru-nandana ''([[BG 2.41 (1972)|BG 2.41]]), . . . (indistinct) . . . one who is ''eka ''. . . (indistinct) . . . there is no difference . . . (indistinct) . . . This is the way you have to find out the ''paramahaṁsas''. If you . . . (indistinct) . . . sincerely, follow the . . . (indistinct) . . ., then Kṛṣṇa consciousness will be very . . . (indistinct) . . . Otherwise, ''ananta koti'', . . . (indistinct) . . . after many, many births, pious lives, not cats' and dogs' lives . . . (indistinct) . . . Therefore initiation means to train the candidate to become a perfect ''brāhmaṇa'', Vaiṣṇava. Then you can become established in Kṛṣṇa consciousness and remain in your original position . . . (indistinct) . . .

Thank you very much.

Devotees: ''Jaya''! ''Haribol''! (end).

760313 - Lecture SB 07.09.35 - Mayapur

2020-06-09T16:49:18Z

Angela:

[[Category:1976 - Lectures]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-03 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Mayapur]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70935]]
[[Category:1976 - New Audio - Released in November 2013]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1976 - Lectures|1976]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:760313 Lecture - Srila Prabhupada Speaks a Nectar Drop in Mayapur|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">760313SB-MAYAPUR - March 13, 1976 - 37.33 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760313SB-MAYAPUR_mono.mp3</mp3player>

Śāstrījī: (chants ''mantras'') ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. (devotees repeat) (chants verse; Prabhupāda and devotees respond) 9.35, 7.9.35 (break)

:''sa tv ātma-yonir ativismita āśrito 'bjaṁ''
:''kālena tīvra-tapasā pariśuddha-bhāvaḥ''
:''tvām ātmanīśa bhuvi gandham ivātisūkṣmaṁ''
:''bhūtendriyāśayamaye vitataṁ dadarśa''
:([[SB 7.9.35|SB 7.9.35]])
Puṣṭa Kṛṣṇa: (chants synonyms; devotees respond)

Translation: (05:14) "Lord Brahmā, who is celebrated as ''ātma-yoni'', 'born without any mother,' became struck with wonder and could see only the lotus flower on which he was sitting. Thus, undergoing severe austerities for many hundreds of years, he became purified. At that time he could see in his own body the cause of all causes. The Supreme Personality of Godhead is spread all over his body and senses."

Prabhupāda:

:''sa tv ātma-yonir ativismita āśrito 'bjaṁ''
:''kālena tīvra-tapasā pariśuddha-bhāvaḥ''
:''tvām ātmanīśa bhuvi gandham ivātisūkṣmaṁ''
:''bhūtendriyāśayamaye vitataṁ dadarśa''
:([[SB 7.9.35|SB 7.9.35]])
So ''dadarśa ''means "he saw." This seeing, this is impersonal seeing, how the Supreme Personality of Godhead is present in everything. Although he is born directly from the Supreme Lord, Viṣṇu, still, he could not see the Lord. ''Sa tv ātma-yonir ativismita''. Suppose all of a sudden you are sleeping and you are put into a place where nobody else there—you are simply there and everything, it is dark—how much perplexed you would be. So the Brahmā's position was like that. After each millennium, Brahmā's death, and then again birth. Our birth and death is going on, the same process. We are in the womb of the mother, and all of a sudden we come out, we see light, began to cry, and the relatives take care of us and we forget everything, in how much precarious condition I was before my birth.

So those who are ordinarily sinful, they can at least see the light once, but those who are very severely sinful, they're killed within the womb. They cannot see even the light coming out. There are so many cases now, it is very . . . That so many children, before coming out of the womb of the mother and before seeing the light of the sun, they are killed. And after killing, after being killed, the body is finished. Then he has to be put another body. Then enters another mother's body. Again the body is developed, and again he is killed. Just imagine. This . . . Because if . . . "Tit for tat." If I kill a child in the womb—"Now I am very much proud of my scientific advancement"—then I am have to be killed in my birth. That's all. You cannot avoid this nature's law. ''Daivī hy eṣā guṇamayī mama māyā duratyayā ''([[BG 7.14 (1972)|BG 7.14]]). There is very, very ''sūkṣma''. The word is used ''sūkṣma'', very, very fine laws. Who can see it?

''Ātma-yoni'', so he's also not free. Although he is Lord Brahmā, he's also not free. He's perplexed: "Wherefrom I came? What is the source of my birth in darkness?" He could see only the lotus flower on which he was sitting, nothing else. Exactly our position . . . Just like so many scientists, they think that this world is everything, and other planets and worlds, there is no life. Only because he is there, there is life. This is the modern presentation.

But that is not the fact. There are many, many millions and trillions of planets. Everywhere there is life. Even in the sun planet there is life. We see it is fiery. If there is no life, then where is the opportunity of Kṛṣṇa's speaking, ''imaṁ vivasvate yogaṁ proktavān aham avyayam ''([[BG 4.1 (1972)|BG 4.1]]): "I spoke first of all this science to Vivasvān"? ''Vivasvān manave prāha ''. . . (break) "First of all I spoke this science to the sun god, the chief person in the sun planet." So we cannot accept the so-called scientists' version that there is no life in the sun planet. Everywhere there is: sun planet, moon planet, every . . . In the moon planet al . . . (break) . . . ''arhad yad brahmaṇo viduḥ ''([[BG 8.17 (1972)|BG 8.17]]). So many millions of years is equal to twelve hours . . . (break) Lord Brahmā had to undergo austerity for hundreds of years of his calculation. So not our hundreds of years. Our hundreds of years may be Brahmā's a few hours only. Law of relativity.

So Brahmā, even though he is directly born of Viṣṇu, he's not ordinary living be . . . He's also a living entity like us, but very, very pious. Just like here somebody is very rich, very influential, very beautiful, very learned. These are the results of pious activities, ''janmaiśvarya-śruta-śrī ''([[SB 1.8.26|SB 1.8.26]]). If you are pious, then you get good opportunity of taking your birth in good family, aristocratic family, ''brāhmaṇa ''family, like that, become beautiful, become educated.

So Brahmā is also a similar living entity, but he's very, very pious. Very, very pious. And Brahmā . . . Brahmā's post is so exalted that when there is no living entity available, then Lord Viṣṇu Himself becomes Brahmā, the post is so important. My point is that although he's so pious, greatly exalted, still, he had to purify himself.

Here it is said, ''kālena tīvra-tapasā pariśuddha-bhāvaḥ''. ''Pariśuddha-bhāvaḥ''. To become purified of the material contamination is not so easy. So you should always remember that the purificatory process which has been prescribed to you, how rigidly you have to follow. If you are neglectful, then you are losing the chance, because you . . . Try to understand. This material world is so contaminous that even Lord Brahmā had to purify himself by austerities for many hundreds of years. I'm just trying to bring this point, how Caitanya Mahāprabhu is so kind that for purification of Brahmā's body he had to take so many years under severe austerity, and Caitanya Mahāprabhu, because we are so much fallen, not to compare with Brahmā—very, very fallen—still, He gives us a little formula:

:''harer nāma harer nāma harer nāma eva kevalam''
:''kalau nāsty eva nāsty eva nāsty eva gatir anyathā''
:([[CC Adi 17.21|CC Adi 17.21]])
This much ''tapasya''. So if somebody says that "Lord Caitanya gave us, certainly, but what is the proof that we are being purified?" No, there is proof. "Where?" It is stated in the ''śāstra''. Caitanya Mahāprabhu, He's the Supreme Personality of Godhead. Whatever He says, that is law. Still He does not act in that way. He gives reference to the ''śāstras''. This is mentioned in the ''śāstra''.

In the ''Bhāgavata ''also it is mentioned, ''kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet ''([[SB 12.3.51|SB 12.3.51]]). Caitanya Mahāprabhu never says . . . Even Kṛṣṇa does not say unauthoritatively. He gives reference to the ''śāstras''. Kṛṣṇa also says in the ''Bhagavad-gītā'', although He's the Supreme Personality of Godhead, ''brahma-sūtra-padaiś caiva hetumadbhir viniścitaṁ ''([[BG 13.5 (1972)|BG 13.5]]). ''Brahma-sūtra'', ''Vedānta-sūtra''—He's giving reference.

So don't talk anything which is not authorized in the statement of ''śāstra''. So Caitanya Mahāprabhu, this movement, Kṛṣṇa consciousness movement, Hare Kṛṣṇa movement, has given us, not whimsically, although He can give any law; He is the Supreme Lord. ''Dharmaṁ tu sakṣad bhagavat-praṇītam ''([[SB 6.3.19|SB 6.3.19]]). Whatever the Lord says, that is the principle of religion. So we do not know whether Caitanya Mahāprabhu is God or not, but ''śāstra ''says He is, so whatever He says, that is ''dharma''.

So this is the important point, that ''sa tu ātma-yonir ativismita''. He became very much surprised: "Wherefrom I am coming, and where I am situated? What is the purpose?" So to understand all these intricacies, he had to undergo . . . It was ordered: ''tapo''. In the ''Śrīmad-Bhāgavatam'', there was a sound vibration. When Brahmā was perplexed there was a sound vibration. That sound vibration was indirectly said that "You undergo ''tapasya''. ''Tapasya''. Then you'll understand wherefrom you have come, why you have come, what is your business. These things will be revealed."

''Tapasya''. So that ''tapasya ''he had to perform many hundreds years. ''Nābhinandat'', ''avindad abda-śatam apsu''. Not only he . . . He had to go underneath the water, ''apsu'', and he performed ''tapasya ''there. Just imagine how much difficult it was to go underneath the water. He first of all wanted to search out, "Wherefrom my birth is?" Then he saw the stem of the lotus flower on which he was sitting, and then he found there is water. So he went within the water. It is said, ''apsu''. And there he executed ''tapasya''.

So this human form of life, we are born out of Brahmā. Brahmā is called, therefore, great-grandfather. Not great-grand . . . Grandfather. He is called grandfather. Because Manu, from Manu we have come; therefore our name is ''mānuṣya'', "man," from the word ''manu''. That Manu is born of Brahma. Therefore he is called grandfather, ''pitāmahā''. And Kṛṣṇa has been addressed in the ''Bhagavad-gītā'', "the great-grandfather." So He is the father of Brahmā also. ''Ātma-yoni''.

So this is the position of Brahmā. So he had to undergo so great austerity to understand his position, so how much austerity we have to perform to understand our position: "What I am? What is my business? Why I have come here? Why I am suffering?" Everyone is suffering, but we are so callous, so rascal, we don't take care of it. We say, "That's all right. I shall die peacefully." Yes. I met one very exalted, I mean, lord in London. Eh?

Haṁsadūta: Brockway. Lord Brockway.

Prabhupāda: Oh, yes, Brockway. So, of course, we offered him ''prasādam ''very friendly. So I asked Lord Brockway, "What is the end of your life? How do you think?" He was eighty-four years old. So he said, "Yes, I shall die peacefully." And after death? "Oh, there is nothing. That's all." This is the idea. So actually people do not know what is going to happen after death. Therefore they are irresponsible. They are living like animals.

But ''śāstra ''says, "No, no, no. Don't do this. You have got responsibility." ''Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye ''([[SB 5.5.1|SB 5.5.1]]): "Don't live irresponsibly. This body," ''ayaṁ deha'', "this body . . ." ''Deha-bhājāṁ nṛ-loke''. ''Nṛ-loke ''means in the human society. Not cat society, dog society, fly society - in the human society. You should not live irresponsibly like the cats and dogs. It has especially mentioned, ''viḍ-bhujām'': "the stool-eater, pig." "You should not be like the stool-eater, pig." Why this animal has been drawn? That means, stool-eater pig means the pig has no distinction of eating. Whatever is there, up to stool, he can eat. So if the human society has no discrimination of eating anything . . . Now I understand they're eating . . . they are killing their own child, and the child is also being eaten. Who was telling?

Tamāla Kṛṣṇa: Yes, I was telling.

Prabhupāda: Yes. Just see how much the human society has degraded. One side, they're killing their own child, and after killing it, they're cooking it, and it becomes a very good delicacy. Just see. So this is the surety of become a pig, less than a pig. You see? But they do not know. ''Na te viduḥ svārtha-gatiṁ hi viṣṇum ''([[SB 7.5.31|SB 7.5.31]]). This human life was meant for understanding Viṣṇu, God, but they did not use it. So thus, try to understand how much important is this Kṛṣṇa consciousness movement, how we are trying to save the whole human society from their irresponsible life.

So we have to undergo ''tapasya ''because our grandfather, he had to undergo ''tapasya''. So anyone who is in this material world, Brahmā, beginning from Brahmā down to the ant, must undergo ''tapasya''. But for the ant, cats and dogs, it is not possible. They are condemned. They will have to come to the human form of life by evolutionary process by the help of nature. But as soon as we come to the human form of life, the responsibility is there. What is that responsibility? Because you have got developed consciousness more than the cats and dogs, you have to decide, "How I have come to this material world? Why I am suffering? I do not wish to die; this death is there. I do not want disease; the disease is there. I don't want to take birth, enter into the womb of the mother; still I am forced to do it. I don't want to become an old man; I become old man." So this is human intelligence. Unless you come to this intelligence, ''athāto brahma jijñāsā'', "What I am? Am I this body or something else . . .?"

So we have to analyze, analyze that this body is made of the material elements: earth, water, fire, ether, like that. The . . . We are breathing. What is this breathing? We are very much proud of breathing. Huh? The breathing is simply ventilation, air. But you cannot set up this breathing to a dead man. That is not possible, although it is simply air, nothing but air. But as soon as it is gone out of it . . . You are great scientist. Bring this air, pump. "No, there is no life." So in this way there is analysis. From water we are getting blood. From blood we are getting semina. From urine . . . So many things we are getting. So this body is manufactured by these things, by the material elements. So am I this body? If I am this body, then after the death, why . . .? These material elements are there. Why you cannot replace it? I am not body. I'm living within the body. And that is confirmed in the ''Bhagavad-gītā''. Kṛṣṇa says, ''dehino 'smin yathā dehe kaumāraṁ yauvanam'', ''tathā dehāntara ''([[BG 2.13 (1972)|BG 2.13]]). ''Asmin dehe'': "In this body there is the living entity."

So one has to learn this. But they cannot learn, because they do not undergo austerity. That is the defect. No education is there how to perform austerity. Therefore Vedic civilization is how to teach small children austerities. That is ''brahmacārī''. So we want to start this ''brahmacārī āśrama'', or ''gurukula'', to learn austerity from the beginning of life. Then their life will be successful; they'll understand. Not to become a grammarian. That is not our . . .

So we should take lesson from Brahmājī, our grandfather, that ''pariśuddha-bhāvāḥ tīvra-tapasā''. This is Caitanya Mahāprabhu's grace, mercy, that we haven't got to undergo ''tīvra-tapasā''. But we are thinking, "This is also very difficult." What is that? No illicit sex, no meat-eating, no gambling, no intoxication. But they are taking it very, very severe. What is the severity? We don't say "No sex," but "No illicit sex." This much ''tapasya'', austerity, you cannot follow? ''Tapasya ''must be there. Unless you undergo ''tapasya'', there is no rescue. Even Brahmā had to perform ''tapasya'', what to speak of us. You cannot avoid it. ''Tapasā brahmacaryena ''([[SB 6.1.13-14|SB 6.1.13]]). ''Tapasya ''begins from ''brahmacarya'': no illicit sex, no sex. But that is not possible, at least stop illicit sex. ''Tapasā brahmacaryeṇa''. This is very important thing.

So we should always remember that without . . . ''Tapo divyaṁ putrakā yena śuddhyet sattva ''([[SB 5.5.1|SB 5.5.1]]). Ṛṣabhadeva advised His sons, "My dear sons, this human form of life, don't live like cats and dogs. Don't spoil your life." Then what to do? Now, ''tapaḥ'': "Undergo . . ." Just like Brahmā was advised. Brahmā is the son of Viṣṇu, so when he was perplexed, the same advice was given: ''tapaḥ''. So he underwent. He underwent ''tapasā'', ''tīvra-tapasā''. ''Tīvra ''means very severe. So we are advised, ''tīvra'', ''tīvreṇa bhakti-yogena''. It is said in the ''śāstra'',

:''akāmaḥ sarva kāmo vā''
:''mokṣa kāma udāra-dhīḥ''
:''tīvreṇa bhakti-yogena''
:''yajeta paramaṁ puruṣaḥ''
:([[SB 2.3.10|SB 2.3.10]])
This is injunction. We are mixed up. Somebody has got all desire to fulfill within this material world. ''Sarva-kāmaḥ''. They never become desireless—increasing, increasing, increasing, one after another. And that is . . . They are called ''sarva-kāmaḥ''. And ''akāma ''means no more desire. ''Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ''([[CC Madhya 19.170|CC Madhya 19.170]]). So we have to purify ourself. So to purify ourself means don't desire anything material. "Then I shall become void of desire?" No, not void of desire. Real desire must be there. Therefore we are singing daily, ''guru-mukha-padma-vākya'', ''cittete kariyā aikya'', ''āra nā koriyā mane āśa''. ''Āra ''. . . "No more. That's all." ''Āra nā koriyā mane āśa''. We are singing daily. You must understand what is the meaning. Because we are bewildered, we are misdirected, so . . . so ''guru's ''word, that should be taken seriously. ''Āra nā koriyā ''. . . "No more, anything." That is . . . Therefore how much difficult it is to find out such ''guru''. ''Ādau gurvāśrayam''. First of all you have to accept ''guru''. ''Tad-vijñānārthaṁ sa gurum eva abhigacchet ''(MU 1.2.12). So we have to follow ''guru''.

"So how I can find out the real ''guru ''by whose words I'll be nicely directed and achieve?" That is not very difficult. You read ''Bhagavad-gītā'', you'll understand. Just like Arjuna. When he was perplexed, he accepted Kṛṣṇa ''guru''. He said, ''śiṣyas te 'ham ''([[BG 2.7 (1972)|BG 2.7]]): "I become Your . . . now. We are talking friendly. The argument will not be ended. Now I become Your disciple." ''Śiṣyas te 'ham''. Because as soon as one becomes a ''śiṣya ''. . . ''Śiṣya ''means under the order, regulation. A person cannot disobey the order of ''guru''. Then he is ''śiṣya''. If he argues, he's not ''śiṣya''. He's not a ''śiṣya''. Therefore Arjuna says, ''śiṣyas te 'ham'': "I surrender, voluntarily surrender to become Your disciple. Now I shall not argue." That is called ''śiṣya''. If you argue, then you are not a ''śiṣya''.

''Guru-mukha-padma-vākya'', ''cittete koriyā'', ''āra nā koriyā mane āśa''. This is ''tapasya'', that "I shall not act anything which is not ordered by my ''guru''." That ''tapasya''. ''Tapo divyaṁ putrakā ''([[SB 5.5.1|SB 5.5.1]]). Then we'll be nicely guided, and then ''sattva śuddhyam''. Then our this existence will be purified. And as soon as our existence is purified, then we realize the situation, what is God, what is our relationship with Him, what is our activities, ''athāto brahma jijñāsā'', ''janmādy asya yataḥ ''([[SB 1.1.1|SB 1.1.1]]), everything.

Here it is, ''tu ātmani īśa bhuvi''. So what was the realization of Brahmā after ''tapasya''? Now, ''gandham iva atisūkṣmaṁ bhūtendriya''. Just like Kṛṣṇa says in the ''Bhagavad-gītā'', ''puṇyo gandhaḥ pṛthivyāṁ ca ''([[BG 7.9 (1972)|BG 7.9]]): "I am the smell within the earth." So everyone knows there is smell within the earth, there is color within the earth. Everything is there within the earth; otherwise how in a particular plant the color and the smell, the flavor and everything is . . . beauty, everything is coming? You daily see. So ordinarily you see heaps of dirt, but everything is there.

Similarly, ordinarily we see this universe, but in every atom there is Kṛṣṇa. That was realized by Brahmā. Then he became the great personality to teach us. ''Tene brahma hṛdā ādi-kavaye ''([[SB 1.1.1|SB 1.1.1]]). In this way He instructed ''ādi-kavi'', the first learned man—''kavi ''means learned man—Brahmā, Vedic knowledge. So there was no other teacher. Kṛṣṇa taught him. Therefore we belong to the Brahma-sampradāya. Kṛṣṇa instructed Brahmā. Brahmā instructed Nārada. Nārada instructed Vyāsadeva. Vyāsadeva instructed Śukadeva. In this way our ''guru-paramparā ''system. Therefore we worship the ''guru ''as ''Vyāsa-pūjā ''because representative of Vyāsa. And who is Vyāsa? Representative of Nārada. What is Nārada? Representative of Brahmā. What is Brahmā? Representative of Kṛṣṇa. This is called ''paramparā ''system.

Thank you very much.

Devotees: ''Jaya ''Prabhupāda. (end).

760301 - Lecture SB 07.09.23 - Mayapur

2020-06-09T16:46:09Z

Angela:

760229 - Lecture SB 07.09.22 - Mayapur

2020-06-09T16:45:52Z

Angela:

760223 - Lecture SB 07.09.16 - Mayapur

2020-06-09T16:43:43Z

Angela:

[[Category:1976 - Lectures]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-02 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Mayapur]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70916]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1976 - Lectures|1976]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:760223 Lecture - Srila Prabhupada Speaks a Nectar Drop in Mayapur|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">760223SB-MAYAPUR - February 23, 1976 - 40.10 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760223SB-MAYAPUR_mono.mp3</mp3player>

Śāstrījī: ''Oṁ namo bhagavate vāsudevāya''. (Prabhupāda and devotees repeat) (chants verse, Prabhupāda and devotees respond) (break)

:''trasto 'smy ahaṁ kṛpaṇa-vatsala duḥsahogra-''
:''saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ''
:''baddhaḥ sva-karmabhir uśattama te 'ṅghri-mūlaṁ''
:''prīto 'pavarga-śaraṇaṁ hvayase kadā nu''
:([[SB 7.9.16|SB 7.9.16]])
Dayānanda: (chants synonyms, devotees respond) ''rastaḥ''—threatened; ''asmi''—I have so become; ''aham''—I; ''kṛpaṇa-vatsala''—O my Lord, who is so kind upon the fallen souls; ''duḥsaha''—intolerable; ''ugra''—very powerful; ''saṁsāra-cakra''—the cycle of birth and death; ''kadanāt''—from such miserable condition of life; ''grastām ''. . .

Prabhupāda: ''Grasatām''.

Dayānanda: ''Grasatām''—"overpowered by other conditioned souls." (devotees repeat)

Prabhupāda: "Power?" "Other conditioned?" ''Grasatām''? ''Grasatām ''means "taken over." Is it not?

Hrdayānanda: ''Grasatām'': "taken."

Prabhupāda: "Taken over." There is some word. ''Praṇītaḥ''.

Dayānanda: (continues with synonyms:) ''praṇītaḥ''—being so thrown into such association; ''baddhaḥ''—bound up; ''sva-karmabhiḥ''—the course by my own resultant action of activities; ''uśattama''—O the great insurmountable; ''te''—Your; ''aṅghri-mūlam''—root of Your lotus feet; ''prītaḥ''—being pleased upon me; ''upavarga-śaraṇam ''. . .

Prabhupāda: ''apavarga-śaraṇam''.

Devotee: ''apavarga-śaraṇam''.

Dayānanda: ''apavarga-śaraṇam''—the shelter of Your lotus feet; which is meant for liberation from this horrible condition of material existence; ''hvayase''—Your Lordship will call me; ''kadā''—when; ''nu''—indeed.

Translation: (03:39) "O my Lordship, You are so kind upon the fallen souls. O the most powerful, insurmountable by anyone else, on account of my resultant action of activities, I have been put into the association of ''asuras'', and therefore I am very much afraid of my condition of life within this material world. Of course, if You become very pleased upon me, I am waiting for that moment when You will call me to take shelter under Your lotus feet, which is the ultimate goal of life for being liberated from this conditional life."

Prabhupāda:

:''trasto 'smy ahaṁ kṛpaṇa-vatsala duḥsahogra-''
:''saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ''
:''baddhaḥ sva-karmabhir uśattama te 'ṅghri-mūlaṁ''
:''prīto 'pavarga-śaraṇaṁ hvayase kadā nu''
:([[SB 7.9.16|SB 7.9.16]])
So Prahlāda Mahārāja was not afraid of the fierceful features of Lord Nṛsiṁha-deva. He was not fearful. But question may be asked, "You are not afraid of anything? You are seeing so fierceful appearance, ''nṛsiṁha-mūrti''. Everyone is afraid. And even Lord Brahmā; Lord Śiva; goddess of fortune, Lakṣmī; and other demigods—everyone is afraid of, but you say that 'I am not afraid of Your, this horrible feature.'" ''Nāhaṁ bibhemy''. This verse we have discussed, "I am not afraid."

So the question may be that "If you are not afraid of this fearful appearance of Me, then that means you are not afraid of anything?" The answer is, "Yes, I am afraid. Yes, I am afraid." What is that? ''Trasto 'ham ahaṁ kṛpaṇa-vatsala duḥsahogra-saṁsāra-cakra-kadanād'': "I am afraid of this material existence, not this, Your fearful . . ." This fearful appearance is fearful for the ''asuras'', ''duṣkṛtina''. When Kṛṣṇa comes, He has got two business: ''paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ''([[BG 4.8 (1972)|BG 4.8]]). So those who are ''duṣkṛtām'', ''duṣkṛtināḥ ''. . . These words are used in the ''Bhagavad-gītā'': ''na māṁ duṣkṛtino mūḍhāḥ prapadyante ''([[BG 7.15 (1972)|BG 7.15]]). So anyone who is in this material world, he is a ''duṣkṛti''. ''Kṛti ''means very meritorious. ''Kṛti yasya sa jīvati''. Meritorious, ''kṛti''. But ''duṣkṛti''. Here in this material world there are many, many persons, very meritorious: big, big philosophers, scientists, politicians, very meritorious. But their merit is being used for sinful activities. Just like a thief: he has got merit, but his merit is being used for stealing. So that is called ''duṣkṛti''. And ''sukṛtina'', just the opposite is ''sukṛtina''. ''Sukṛti ''means one is acting or utilizing his merit for ''sukṛti''. ''Sukṛti ''means the way by which one can approach the Supreme Personality of Godhead. That is called ''sukṛti''. ''Ajñāta-sukṛti''.

This temple means to give chance to the people in general, ''ajñāta-sukṛti''. Anyone who will come to this temple where the Deity is there, and even by imitating others, if one offers obeisances to the Lord, that is taken into account. That is not useless, because Kṛṣṇa says, ''mad-yājinaḥ''. ''Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ''([[BG 18.65 (1972)|BG 18.65]]). This is Kṛṣṇa's desire. He gives the four principles, that "Always think of Me," ''man-manā'', "and become My devotee," ''mad-bhakta'', ''mad-yājī'', "worship Me," and ''mad-yāji ''. . . ''Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ''([[BG 18.65 (1972)|BG 18.65]]): "Just offer little obeisances. These four principles will deliver you from this bondage of material existence and," ''mām evaiśyasi asaṁśaya'', "without any doubt, you'll come back to Me." So, so simple thing. It is not at all difficult. This child, he can do this. Old man can do this. Learned man can do this, without any knowledge. Even an animal can do it. Very simple. ''Bhakti-yoga ''is very simple. Therefore, somehow or other, if somebody comes into the temple, and even by imitating one offers obeisances . . . We have seen so many people, our devotees are offering obeisances, they also think that "It is the etiquette. Let me do that," by association. Therefore it is recommended, ''sādhu-saṅga ''([[CC Madhya 22.83|CC Madhya 22.83]]). ''Sādhu-saṅga''. Simply by association, one can be delivered. ''Saṁsāra-cakra-kadanāt''. It is so nice thing.

Unfortunately they'll not associate with ''sādhu''. ''Sat-saṅga chāḍi' kainu asate vilāsa'', ''te-kāraṇa lāgila mora karma-bandha-phāṅsa''. Narottama dāsa Ṭhākura sings that "I have given up ''sādhu-saṅga''." ''Sat-saṅga'', ''sādhu-saṅga''. ''Satāṁ-prasaṅgāt mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ ''([[SB 3.25.25|SB 3.25.25]]). If you discuss message of Kṛṣṇa amongst the ''sādhus'', ''satāṁ prasaṅgāt'', then it becomes very palatable. ''Satāṁ prasaṅgāt''. Not professional or ''asādhu''. ''Asādhu ''is condemned. Sanātana Gosvāmī has strictly forbidden, ''avaiṣṇava-mukhodgīrṇaṁ pūtaṁ-hari-kathāmṛtam'', ''śravaṇaṁ na kartavyam ''(''Padma Purāṇa''). He has strictly forbidden. Those who are not Vaiṣṇavas, professional, for money's sake they recite ''Bhāgavata'', any, anything. They want money. Sometimes they may recite ''Bhāgavatam''. Sometimes they flatter you. Sometimes they read other book also. They want money. Such kind of association will not help you. ''Satāṁ prasaṅgāt''. That is the same thing, Narottama dāsa, ''sat-saṅga chāḍi' kainu asate vilāsa'', ''te kāraṇe lāgila mora karma-bandha-phāṅsa''. This ''karma-bandha-phāṅsa'', the Sanskrit is ''saṁsāra-cakra-kadanā''. The Bengali is ''karma-bandha-phāṅsa'', entanglement in work and resultant action of. That is going on. The ''saṁsāra-cakra ''means one after another. This life is going on, and we are creating the resultant action of our ''karma'', and according to the process, we get another body. ''Tathā dehāntara-prāptir dhīras tatra na muhyati ''([[BG 2.13 (1972)|BG 2.13]]). You have to accept another body by the laws of nature. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ''([[BG 3.27 (1972)|BG 3.27]]). ''Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu ''([[BG 13.22 (1972)|BG 13.22]]). As you associate, so you get your next body. There are 8,400,000 different forms of body. Kṛṣṇa says, ''tathā dehāntara-prāptiḥ'': "You'll get another body." He doesn't say that "You will get this body after . . ." Just like this Darwin's theory. They say, "After this body, this body. After this body, this body." That is when the evolution takes place in the lower species of life, nature's law. But when you come to the human form of life you have got your responsibility. Wherever you want, you can go.

That is also stated in the ''Bhagavad-gītā'':

:''yānti deva-vratā devān''
:''pitṟn yānti pitṛ-vratāḥ''
:''bhūtejyā yānti bhūtāni''
:''mad-yājino 'pi yānti mām''
:([[BG 9.25 (1972)|BG 9.25]])
Now you select where you want to go. If you want to go to the higher planetary system, you can go. Then take shelter of the demigods, worship Indra, Candra, Varuṇa. They are trying to go to the moon planet, but one cannot go there unless he's qualified to go there. ''Deva-vratān''. There is prescription how you can go to the Candraloka. In ''karma-kāṇḍīya vicāra'', fruitive activities, if one executes fruitive activities very nicely, he's promoted to the Candraloka. He gets there life for ten thousands of years, and he's given opportunity of drinking ''soma-rasa''. So this is ''saṁsāra-cakra'', not that if you go to the higher planetary system you become happy. No. That is not possible. Kṛṣṇa says,

:''ā-brahma-bhuvanāl lokān''
:''punar āvartino 'rjuna''
:''yad gatvā na nivartante''
:''tad dhāmaṁ paramam''
:([[BG 8.16 (1972)|BG 8.16]])
Even if you go to the Brahmaloka, from down, Pātāla, up to Brahmaloka . . . You can go there if you want. Kṛṣṇa is very, very kind. He has given you chance because you wanted to come here and enjoy material world. Kṛṣṇa says, "All right, go."

So beginning from Brahmā down to the insignificant worm in the stool, they are coming down and going up, coming down. This is going on. This is called ''saṁsāra-cakra'', cycle of birth and death. That is going on perpetually. And they do not know what to do. You have to die. You get one form of life, enjoy it, either as human being or as hog, pig, cat, dog or demigod. Whatever you wanted, you have got it, desire. Now enjoy. But after some time you have to die. But actually your position is not to die. You are eternal. ''Na hanyate hanyamāne śarīre ''([[BG 2.20 (1972)|BG 2.20]]). Destruction of this body does not mean your destruction. This is ''saṁsāra-cakra''. I am getting different opportunities, different bodies, to fulfill my material desires. This is going on. This is called ''saṁsāra-cakra-kadanāt''. Prahlāda Mahārāja, a devotee, is afraid, very, very afraid. He is not afraid of the lion or the elephant or the tiger or the snake. No. He's not afraid of these. But he's afraid of this repetition of birth and death. That is called ''saṁsāra-cakra''. Is it not botheration? Any sane man will understand how much botheration it is. Just like I am now old man. There are so many inconveniences. And in this way every old man will die. And if he's fortunate enough, if he has done something, he may be promoted to the higher planetary system, or if he has tried for Kṛṣṇa consciousness, he may go back to home, back to Godhead. So why one should bother here in this material world, changing body, one after another? This is called ''saṁsāra-cakra-kadanāt''.

So the ordinary person, they cannot understand what is the difficulty. As soon as I die, I enter into the womb of a mother according to my ''karma''. The mother may be a lady dog or lady pig or lady such and such, because the body will be manufactured within the womb of the mother. ''Karmaṇā daiva-netreṇa jantor dehopapatti ''([[SB 3.31.1|SB 3.31.1]]). ''Upapatti ''means getting one type of body. So that type of body is given by the mother, and the seed is given by the father. ''Yathā bījaṁ yathā yoni''. So we take a form. This is going on. So a devotee should be very, very much afraid of this repetition of birth and death. ''Saṁsāra ''. . . This is Prahlāda Mahārāja . . . To follow the footprints of Prahlāda Mahārāja, one should be very, very afraid. And the whole process of Vedic civilization, especially devotional service, is how to avoid this ''saṁsāra-cakra-kadanā''. Everyone should be very, very afraid of. Foolish persons . . . "Where angels dare not, the fools rush in." They think, "What is that? I shall die." Now it has come to the stage that in your Western countries, if we say like this, that "Next life you may become a dog," university student, they say, "What is the wrong if I become a dog?" They are not afraid. They think, "If I become a dog, then I'll be free to have sex on the street without any restriction. This is the facility. Because being a human, I have got so much restriction, and if I become a dog, then there will be no restriction. I'll have . . . I'll be very free to have sex anywhere." So this is the education. In Hawaii, when I was lecturing, one student said, "No, what is the wrong, Swāmījī, if I become a dog?" You see? Bah!

So people have fallen so much. But we should not be like that. Those who are taken to Kṛṣṇa consciousness . . . Of course, a Kṛṣṇa conscious person is never afraid of any species of life—provided there is Kṛṣṇa consciousness continuing. That's all. That is wanted. We are not afraid of becoming a dog, provided I can remember Kṛṣṇa. This is our position. Just like Bhaktivinoda Ṭhākura says, ''kīṭa janmāobi'', ''icchā yadi tora''. Bhaktivinoda Ṭhākura said, "I don't mind if I am born as a ''kīṭa'', or an insect, but kindly give me the chance that I become an insect in the house of a devotee. Then I'll get chance again. Because a devotee will eat, I'll be able to take a little grain left by the devotee. That is my satisfaction." So a Vaiṣṇava is not afraid of to becoming in the form of any species of life, provided he simply . . . That is Caitanya Mahāprabhu's prayer, ''mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi''. ''Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye ''([[CC Antya 20.29|CC Antya 20.29, Śikṣāṣṭaka 4]]). A devotee does not aspire of being born in a very rich family or getting very nice wife and many controlling power, much controlling power. They do not want. ''Mama janmani ''. . . Neither a devotee wants stop birth and death, because he has no desire. That is called ''akāmī''. A devotee has no desire to fulfill. Therefore ''Caitanya-caritāmṛta kaj ''says,

:''bhukti-mukti-siddhi-kami sakali 'aśānta' ''
:''kṛṣṇa-bhakta niṣkāma ataeva 'śānta' ''
:([[CC Madhya 19.149|CC Madhya 19.149]])
''Niṣkāma'', no desire. ''Anyābhilāṣitā-śūnyam ''(''Bhakti-rasāmṛta-sindhu ''1.1.11)—this is devotee, no desire: "As You . . ." As Kṛṣṇa likes. Simply how to take charge of serving the lotus feet of Kṛṣṇa.

Therefore Prahlāda Mahārāja says, ''prīto 'pavarga-śaraṇaṁ hvayase kadā nu'': "My Lord, You are ''apavarga-śaraṇaṁ''." This is very important word, ''apavarga''. ''Pavarga ''and ''apavarga''. ''Pa ''means just the opposite, and ''pavarga'', here in this material world, we are in the ''pavarga''. ''Pa ''means ''pariśrama'', laboring. Here you cannot get food without any labor. Just see, these laborers here, they have come. Whole day they are working. But if I say that "Why you are working so hard? Come here, live here, take little ''prasādam ''and make progress in Kṛṣṇa consciousness," nobody will come. Nobody will come. "No, no. I am very happy here." This is ''pa'', ''pariśrama''. ''Pariśrama''. They . . . Sometimes we are accused that we're escaping labor, we are parasites, we are dependent on the society. We are not dependent on the society; we are dependent on Kṛṣṇa. ''Yoga-kṣemaṁ vahāmy aham ''([[BG 9.22 (1972)|BG 9.22]]). Kṛṣṇa is supplying us this nice building, nice food, nice opportunity. Not only one—we have got hundreds of buildings like that, without any labor. We are not working like these laborers. Just see: I went to your country with forty rupees, and now I have got forty crores of worth, property. So I did not work like them. (laughs) (laughter) Yes. The people are bringing money. Kṛṣṇa is sending money, daily one to five ''lakhs ''of rupees. So this is Kṛṣṇa consciousness. Why one should work? ''Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye ''([[SB 5.5.1|SB 5.5.1]]). ''Viḍ-bhujām'', the stool-eaters, they will work hard. Human life is not meant for . . . Take Kṛṣṇa's shelter. Kṛṣṇa will supply everything. ''Yoga-kṣemaṁ vahāmy aham ''([[BG 9.22 (1972)|BG 9.22]]). ''Teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy''.

So this ''pa ''means working hard, ''pariśrama''. And ''pha ''means foam, ''phenam''. If you work very hard . . . You have seen sometimes the horse, they are having foams in the mouth. So we have to work so hard in this material world that sometimes foam comes. Yes. We become thirsty. We require some drinking because the tongue becomes dry, the lips become dry, and sometimes the ''pa'', ''pha ''. . . And ''ba''—still, we are disappointed, ''vyarthata''. And ''bha''—we are always fearful, ''bhaya''. And ''ma''—after this, ''mṛtyu'', death. After so working hard, after always being fearful, being baffled and so on, so on, still, you cannot live here; you must die. This is called ''pavarga''. In Sanskrit grammar, there are ''vargas'': ''ka-varga'', ''ca-varga'', ''ta-varga'', ''pa-varga''. So ''pa-varga ''means ''pa'', ''pha'', ''ba'', ''bha'', ''ma''. So material life means these five kinds of difficulties; at last—death, ''ma'', means ''mṛtyu''. But if you take shelter of Kṛṣṇa, then you are saved. Therefore Kṛṣṇa is described as ''apavarga-śaraṇaṁ''. If one wants to nullify this ''pavarga'', then he must take shelter of Kṛṣṇa. ''Ahaṁ tvāṁ sarva ''. . . Because we are working hard why? According to our sinful activities, we are put into the situation, working very hard. Without working, we cannot get our food. So Kṛṣṇa is ''apavarga-śaraṇaṁ''. If you want ''apavarga'', if you want to nullify these five kinds of ''pa'', ''pha'', ''ba'', ''bha'', ''ma'', then you must take shelter of Kṛṣṇa.

So Kṛṣṇa is always kind, but when He sees that you are very eager to go to Kṛṣṇa, He calls. He calls. Just like He explained to Arjuna, "My dear Arjuna, because you are My very dear friend," ''sarva-guhyatamam'', "I am just disclosing the most confidential part of knowledge." ''Sarva-dharmān parityajya māṁ ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]): "This is the most confidential part of knowledge. Don't be entangled with this ''pavarga''. Take shelter of Me." So this is calling Arjuna. So Prahlāda Mahārāja expecting, "When the Lord will call me?" That is real mercy. You cannot call God, or Kṛṣṇa, "Please come me and save me." Kṛṣṇa is not your servant; He does not agree to be your servant. But when He's pleased, He says, He calls you, "Please come and surrender unto Me." Therefore we must expect, "When the master will call me?" Don't try to see God, but act in such a way that God will call you, "Please come here." That is wanted. That is ''bhakti'', not that "O God, please come. I will see You." Why God will come to see you? He is very busy. What you have done that you want to see God? If you say, "O Indira Gandhi, please come here. I'll see you," she will come? Be qualified, and she will see you. Similarly, don't try . . . This is not ''bhakti''. ''Nacia nacia aire gopāla''.(?) No. Gopāla is not anyone's servant that He'll come dancing and dancing. You be qualified, and He'll see you. He'll call you, "Yes, come back. Come back home, back to home, back to Godhead." Be qualified. (aside:) Why you are standing? Stand. Yes.

So this is Prahlāda Mahārāja's instruction. Everyone should be anxious how Kṛṣṇa will call him back to home, back to Godhead. And that is done, that is possible, when you are engaged in service. Otherwise it is not po . . . ''Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ ''(''Bhakti-rasāmṛta-sindhu ''1.2.234). You cannot ask God to come and He will see you. No. When you are ''sevonmukha'', fully in service, ''sevonmukhe hi jihvādau ''. . . That service begins from ''jihvā'', from the tongue. ''Tā'ra madhye jihvā ati'', ''lobhamoy sudurmati'', ''tā'ke jetā koṭhina saṁsāre''. Bhaktivinoda Ṭhākura says, "It is very, very difficult to control the tongue." Therefore the tongue should be engaged in service of the Lord, beginning from the tongue. If you can control the tongue, then you can control your belly, then you can control your genital, and then you become ''jitendriya''. So we have to become ''jitendriya''. ''Indriya ''means the senses. They are given to us for material enjoyment, just like the hog is also given the tongue to taste stool. But not your tongue. Your tongue is meant for tasting ''prasādam'', not stool. Your tongue is meant for chanting, not eating stool. So you have to control this. Then there will be possibility of getting the shelter of ''apavarga-śaraṇaṁ'', the repetition of birth and death. Everyone should be afraid of the ''saṁsāra-cakra-kadanāt''.

Then one may ask that . . . Then . . . Just like sometimes foolish persons, they say that "Kṛṣṇa, God, has kept me in this way. According to His desire I am now in this position, because nothing can happen without His desire." This argument they say. That is another rascaldom. So Prahlāda Mahārāja clears, therefore, that ''baddhaḥ sva-karmabhiḥ'': "It is not desired by You. I have created this situation." ''Baddhaḥ sva-karmabhiḥ''. I have been put into this condition by my own work, ''sva-karmabhiḥ''. ''Baddhaḥ sva-karmabhir uśattama''. You cannot overcome this resultant action of your ''karma''. You must suffer. The same example: Just like if you infect some contaminous disease, you must suffer; similarly, we are creating ''karma ''and we are suffering. ''Baddhaḥ sva-karmabhiḥ''. My work. ''Śāstra ''does not say that you steal. Nobody says. Neither ''śāstra ''says, nor the moral codes say, nor the law, government law, say that "You can steal whatever you like." No. Everybody says . . . The government says, "Don't steal." The ''śāstra'', scriptures, they also say, "Don't drink. Don't steal. Don't do this. Don't . . ." All forbidden. But I steal. So that is ''sva-karmabhiḥ''. There is forbidding everywhere, but still, I steal. Then whose fault it is? It is government's fault or my fault? If I kill, I'll be hanged. "Thou shall not kill." Lord Christ says, "Thou shall not kill." But if I kill, then I must suffer. But they say, give some false argument, "Lord Christ says, 'Thou shall not kill' and if I kill, Christ has taken the contract that whatever sinful activities we do, he will excuse." This is Christian dogma. They say that "Our Christ is so kind that whatever sinful activities we do, he will suffer for us." Is it not? This is Christian theory. Just see foolishness. "You do something, and I suffer for that." No. You have to suffer. You have done something wrong; you must suffer. This is the real philosophy, ''sva-karmabhiḥ uśattama te 'ṅghri-mūlaṁ prītaḥ apavarga-śaraṇaṁ''.

So we are very much entangled in this material world. One should be very much afraid. Prahlāda Mahārāja says . . . Prahlāda Mahārāja was not afraid of Nṛsiṁha-''mūrti'', but he is very much afraid of this material existence. It is really very, very fearful. People do not know the seriousness of material existence, and they continue and waste their, the chance, human being. Human form of life is a chance to rectify, but they do not care. Therefore the Kṛṣṇa consciousness movement is so important. Everyone, door to door, a devotee has to go and teach them that "You are leading a very, very irresponsible life. Be responsible to your consciousness and be a devotee of Kṛṣṇa. That will save you."

Thank you very much.

Devotees: ''Jaya ''Prabhupāda. (end).

760218 - Lecture SB 07.09.11 - Mayapur

2020-06-09T16:42:14Z

Angela:

760217 - Lecture SB 07.09.10 - Mayapur

2020-06-09T16:41:55Z

Angela:

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<div class="code">760217SB-MAYAPUR - February 17, 1976 - 35.29 Minutes</div>

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Śāstrījī: (chants verse, with Prabhupāda and devotees repeating) (break)

:''viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha-''
:''pādāravinda-vimukhāt śvapacaṁ variṣṭham''
:''manye tad-arpita-mano-vacanehitārtha-''
:''prāṇam punāti sa kulaṁ na tu bhūrimānaḥ''
:([[SB 7.9.10|SB 7.9.10]])
Dayānanda: (chants synonyms; devotees chant responsively)

Translation (03:52) "Prahlāda Mahārāja continued to think that a ''brāhmaṇa ''who has qualified himself with all the brahminical qualities, twelve in number, as they are stated in the book known as ''Sanat-sujāta'', such a ''brāhmaṇa'', if he is not a devotee and averse to the lotus feet of the Lord, he is especially lower than a devotee who is a dog-eater even, but his mind, words, activities, wealth and life—everything—is dedicated to the Supreme Lord. Such a low person is better than a ''brāhmaṇa ''as above mentioned because such lowborn person can purify his whole family, whereas a so-called ''brāhmaṇa ''falsely in prestigious position cannot purify himself."

Prabhupāda:

:''viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha-''
:''pādāravinda-vimukhāt śvapacaṁ variṣṭham''
This is the verdict of the ''śāstra'': ''śvapacaṁ variṣṭham''.

:''manye tad-arpita-mano-vacanehitārtha-''
:''prāṇam punāti sa kulaṁ na tu bhūrimānaḥ''
:([[SB 7.9.10|SB 7.9.10]])
''Mahājano yena gataḥ sa panthāḥ ''([[CC Madhya 17.186|CC Madhya 17.186]]). This is Prahlāda Mahārāja's instruction, that don't be falsely proud unless you have got the qualification. That is our mistake, ''dambha'', ''dambha''. And the pure life begins when we give up ''dambha'', false prestige. ''Adambhitvam amānitvam ahiṁsā kṣāntir ārjavam ''([[BG 13.8-12 (1972)|BG 13.8]]). This is the begin . . . One who is falsely proud, he is . . . (aside:) What is that sound? One should not be falsely proud. Everyone . . . Material world means everyone is falsely proud. Everyone is thinking, ''āḍhyo 'smi dhanavān asmi ko 'sti mama samaḥ''. Everyone. This is the disease. "I am the richest," "I am the powerful," "I am the very intelligent." Everything, "I am." This is called ''ahaṅkāra''. ''Ahaṅkāra vimudhātmā kartāham iti manyate ''([[BG 3.27 (1972)|BG 3.27]]). This false prestige, when one is absorbed with false things, he becomes ''vimūḍha'', rascal. ''Ahaṅkāra-vimūḍhātmā kartāham iti manyate''. This is false prestige. We have to give up this false prestige. ''Ahaṅkāra ''must be there, because you are a reality. You are not false. Your body is false, but you are reality: "I am soul." That realization must come: ''ahaṁ brahmāsmi''. Not that ''ahaṅkāra-vimūḍhātmā'', "I am dog," "I am American," "I am Indian," "I am this." This is ''ahaṅkāra'', this false ''ahaṅkāra''. But giving up all these nonsense prestigious position . . . A dog is also thinking he's in a prestigious position: "I am dog. I can bark very loudly. Gow! Gow!" He's also thinking that. Similarly, if I also think, "I am Indian," "I am white," "I am black," "I am this," what is the difference? Therefore ''Bhagavad-gītā ''says, ''ahaṅkāra-vimūḍhātmā kartāham iti manyate ''([[BG 3.27 (1972)|BG 3.27]]). He is completely under the control of material nature, and he's thinking falsely that "I am very advanced in . . ." so on, so on. This should be given up.

So how it is given up? When one becomes devotee. ''Manye tad-arpita-mano-vaca''. One who has given everything to Kṛṣṇa, the our ''sannyāsa'', ''tri-daṇḍa'', that is ''tad-arpita-mano-vaca''. ''Tri-daṇḍa ''means "I am accepting, my Lord, three kinds of chastisement from You, that I dedicate my body, my mind and my ''vaca'', my words." This is called ''tri-daṇḍa''. You should understand, those who are ''sannyāsīs'', ''tri-daṇḍa-sannyāsī''. The Māyāvādī ''sannyāsīs'', they take one ''daṇḍa''. ''Eka brahma dvitīya nāsti''. That is their philosophy, that "Only Brahman is there, and nothing else. So I am Brahman; you are Brahman"—one, monism. That is their philosophy. Of course, that is our philosophy also, because everything is Kṛṣṇa. Nothing . . . There is nothing except Kṛṣṇa. Kṛṣṇa said in the ''Bhagavad ''. . . ''mayā tatam idaṁ sarvam'': "Everything I am." But their mistake is that because everything is Kṛṣṇa, er, Kṛṣṇa is everything, therefore everything is Kṛṣṇa. No, that is mistake. That Kṛṣṇa explains, that:

:''mayā tatam idaṁ sarvaṁ''
:''jagad avyakta-mūrtinā''
:''mat-sthāni sarva-bhūtāni''
:''nāhaṁ teṣu avasthitaḥ''
:([[BG 9.4 (1972)|BG 9.4]])
This is the mistake committed by the Māyāvādīs, that "If everything is Brahman, then whatever I worship, that is all right." That is nonsense. Kṛṣṇa says, ''nāhaṁ teṣu avasthitaḥ''. Just like this microphone: it is Kṛṣṇa. But if I worship this microphone instead of the Deity, then I am a fool. Then I am fool. This is the mistake the Māyāvādīs commit. They put the argument, "If everything is Kṛṣṇa, everything is Brahman - so whatever I worship, that is Brahman." Kṛṣṇa says, "No. That is not. Everything is Myself." This is called simultaneously one and different, ''acintya-bhedābheda-tattva''. ''Goloka eva nivasaty akhilātma-bhūtaḥ ''(BS 5.37). This is there in the ''Brahma-saṁhitā''. Kṛṣṇa is always in Goloka. Just like here is Kṛṣṇa. He's in Goloka, but He's so powerful, omnipotent . . . This is called omnipotency. In spite of His becoming in Goloka, He's everywhere. That is Kṛṣṇa.
''
That is the difference between Kṛṣṇa and you or me. I am here; I'm not in upstairs. I'm here only. But Kṛṣṇa simultaneously can be everywhere. ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ''([[BG 18.61 (1972)|BG 18.61]]). So many pretenders, they claim that they are God: "I am God." But are you present everywhere? Can you say what I am thinking now? No. That he cannot. Still, he claims "God." Nonsense. How he can become God? If you cannot say what I am thinking now, then how you can become God? God is situated everywhere. ''Aṇḍāntara-sthaṁ paramāṇu-cayāntara-stham ''(BS 5.35). Everywhere. ''Paramāṇu-cayāntara-stham''. Even within the atom there is God. So how you can claim "God"? ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ''([[BG 18.61 (1972)|BG 18.61]]). Then they will answer, "I'm not in God now. I am God, but ''māyā ''. . . Therefore I cannot say now." That . . . "Why you have become under the control of ''māyā''? Then ''māyā ''is greater than God. Then how you can become God? ''Māyā is greater than God." So they cannot answer this. Because their theory is foolish, they cannot answer all these things. Actually, unless one is a devotee, he'll have all these bad qualification.

So Prahlāda Mahārāja is thinking himself that "I am less than ''śvapaca''." Just like ''Caitanya-caritāmṛta ''author says,

:''purīṣera kīṭa haite muñi se laghiṣṭha''
:''jagāi mādhāi haite muñi se pāpiṣṭha''
:([[CC Adi 5.205|CC Adi 5.205]])
He said that "I am insignificant, more insignificant than the stool-worm." The worm . . . There are worms in the stool. "So I am lower than that." ''Purīṣera kīṭa haite muñi se laghiṣṭha'': "My value is less than the worm in the stool." This is called ''tṛṇād api sunīcena''. It is not that Kavirāja Gosvāmī is artificially posing in that way. No. He's sincerely . . . No Vaiṣṇava thinks himself, "I am very big man." No. He's not Vaiṣṇava. Vaiṣṇava means ''tṛṇād api sunīcena taror api sahiṣṇunā ''([[CC Adi 17.31|CC Adi 17.31]]). This is Vaiṣṇava. Even he is exalted more than anyone in this world, still he thinks himself as lowest: "I am lower than the worm in the stool." Prahlāda Mahārāja, Vaiṣṇava, he is engaged to offer prayers to the Lord, Nṛsiṁha-deva. So he's thinking in that way, that "What . . .? What form of prayer I can offer? I am born in a demonic family, low-grade family, and Brahmā, he's coming from Brahmaloka, Satyaloka, Janaloka. They are so exalted. They could not satisfy the anger of the Lord, and I am born in low family. How can I do this?" This is his idea.

But he's taking courage in this way, that in the ''śāstra ''it is accepted that even one is born in low, low-grade family, ''śvapaca ''. . . ''Śvapaca ''means the most low grade. They're eating pigs. Now, according to Vedic civilization, the pig-eater, even cow-flesh eater is given better position. But the pig-eaters, they are the lowest, ''śvapacas'', untouchable. They are called untouchable. Any meat-eater is untouchable, but especially the pig-eater, ''śvapaca''. In India still, no even meat-eaters . . . Generally those who are meat-eaters, they take meat of such animals like goats, lambs, like that, those who are meat-eaters. And they never take cow's flesh because cow is protected, ''go-raksya''. So in the ''Bhagavad-gītā ''to the meat-eaters also it is said, ''kṛṣi go-rakṣya vāṇijyam ''([[BG 18.44 (1972)|BG 18.44]]). Even if you are meat-eater, don't eat cow. You can eat others animals. But don't eat . . . "We are ''śvapacas''," ''śvapaca ''is there. So if you are at all meat-eater, you can eat pigs, goats, but don't eat cow's flesh. That is very sinful. Why it is sinful? Because it's a very, very important animal in the human society. Very important animal. You get milk and milk products, then your brain becomes very nice, memory sharpened. That is, therefore, important. Don't eat. It is economically.

So ''śvapacaṁ variṣṭham''. Who is that ''śvapaca''? Now, who has given everything to Kṛṣṇa, ''tri-daṇḍa''. That means even a person coming out of the family of a ''śvapaca'', dog-eaters, dog-eaters, pig-eaters, yes. ''Śvapaca ''means dog-eater. Yes. Pig-eaters are also better. But the dog-eaters, they are the lowest. I think in China and Korea they are very much fond of dog-eating. So they are the lowest. So if . . . So here it is proof that dog-eaters or pig-eaters or any low-grade man is not prohibited to become a devotee. That is our Kṛṣṇa consciousness movement. They say that without becoming a Hindu or born in India, nobody can become ''brāhmaṇa'', nobody can become ''sannyāsī''. But here is the proof. In the ''śāstra ''it says, ''śvapacaṁ variṣṭham''. The dog-eater is also highly praised. When? ''Tad-arpita-mano-vacana'': "When he sacrifices everything—his body, his mind, his words—only for Kṛṣṇa." This is called ''tri-daṇḍa-sannyāsa''. So why the low-grade man cannot be offered ''tri-daṇḍa ''if he is qualified? If he has dedicated everything to Kṛṣṇa, why he should be prohibited? No. That is not the śāstric injunction. Śāstric injunction is for anyone. Nobody is prohibited to become Kṛṣṇa conscious. ''Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ ''([[BG 9.32 (1972)|BG 9.32]]), Kṛṣṇa says. Kṛṣṇa says even ''pāpa-yoni'', less than the ''śūdra ''. . . ''Śūdra ''is also ''pāpa-yoni''. Even woman is called ''pāpa-yoni ''according to strict . . . ''Striyaḥ śūdras tathā vaiśya''. ''Vaiśya''. Except ''brāhmaṇa ''and ''kṣatriyas'', everyone is considered to be lowborn, according to the Vedic injunction. But not that because he is lowborn, he cannot elevate himself. That is not the fact. The present, so-called Hindu society is degraded because if one is born in higher family, ''brāhmaṇa'', ''kṣatriya''—he may be less than a ''śvapaca''—he's accepted as a ''brāhmaṇa''. That is the fault.

But ''śāstra ''does not say that without . . . Even if you are born in a high family, ''brāhmaṇa ''family, ''kṣatriya ''family, and if you do not act or if have not the qualification of ''brāhmaṇa'', ''dvi-ṣaṭ'', twelve qualifications . . . What is that? ''Dvi-ṣaḍ-guṇa-yutād aravinda ''. . . That is explained, what are the twelve qualifications. ''Dharmaḥ'': "He must be strictly religious principles." ''Dharmaḥ''. ''Dharmaḥ ''begins strictly when one is fully surrendered to Kṛṣṇa. There begins ''dharmaḥ'', because Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]). He says that ''dharma-saṁsthāpanārthāya sambhavāmi yuge yuge ''([[BG 4.8 (1972)|BG 4.8]]). He comes to establish the principles of ''dharma''. And why He is speaking ''sarva-dharmān parityajya''? Why? If He has come to reestablish the principles of ''dharma-dharma-saṁsthāpanārtha'', then why He says ''sarva-dharm ''. . .? ''Sarva ''so-called ''dharmas'', they are not ''dharma''. ''Dharma ''means ''dharmāṁ tu sākṣād bhagavat-praṇītam ''([[SB 6.3.19|SB 6.3.19]]). ''Dharma ''means the order that is given by God. That is ''dharma''. And anything, so-called ''dharma'', that is not ''dharma''. That you manufacture, so many things. That is another thing. But real ''dharma'', the . . . Just like I have several times explained, law means given by the government. You cannot manufacture law. That is not law. Similarly, ''dharma ''means the order given by God. That is ''dharma''. Just like Kṛṣṇa says. He said, ''yadā yadā hi dharmasya glānir bhavati bhārata'', ''tadātmānaṁ sṛjāmy aham ''([[BG 4.7 (1972)|BG 4.7]]): "When there is discrepancies, misuse of ''dharma'', I appear." So He has appeared. He therefore said that "This is not ''dharma''." You are declaring, "This is Hindu ''dharma''," "This is Muslim ''dharma''," "This is Jain ''dharma''," "This is Christian ''dharma''," "This is family ''dharma''," "This is country ''dharma''," so on, so on, so on. You have created so many ''dharmas''. But Kṛṣṇa said, ''sarva-dharmān parityajya ''([[BG 18.66 (1972)|BG 18.66]]): "You give up all these ''dharmas''." "Then what I . . . shall I accept?" ''Mam ekam śaraṇaṁ vraja''. That is ''dharma''. Otherwise there is no ''dharma''.

The ''Bhāgavata ''also says, ''dharmaḥ-projjhita-kaitavo 'tra ''([[SB 1.1.2|SB 1.1.2]]): "The so-called ''dharmas'', cheating process, is given up, kicked out." ''Projjhita''. ''Prakṛṣṭa-rūpena ujjhita''. That is called ''projjhita''. Śrīdhara Svami gives his note in this connection: ''atra mokṣa-vāñchā api nirastam''. Anyone who is desiring for liberation, that is also cheating. That is also cheating. How you can be liberated? You are eternal servant of Kṛṣṇa. Where is your liberation? You must serve Kṛṣṇa. That is your ''dharma''. ''Jīvera svarūpa haya nitya kṛṣṇa dāsa ''([[CC Madhya 20.108-109|CC Madhya 20.108]]). If you don't serve Kṛṣṇa, then you are immediately culprit, immediately punishable. That is going on. ''Māyā ''is engaged to punish.

:''kṛṣṇa bhuliya jīva bhoga vāñchā kare''
:''pāsate māyā tāre jāpaṭiyā dhāre''
As soon as. As soon as one tries to become independent without serving Kṛṣṇa, that means he is in ''māyā''. He's in ''māyā''. Immediately ''māyā ''is there. Just like as soon as you become a criminal, a thief, immediately you are under the jurisdiction of the police, immediately, without the . . . You may hide yourself for time being, but immediately you have become criminal. Similarly, as soon as one is not Kṛṣṇa conscious, he's immediately a criminal, punishable. Therefore Kṛṣṇa said, ''na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ'', ''māyayāpahṛta ''. . . ([[BG 7.15 (1972)|BG 7.15]]). He does not know what he's doing, this rascal ''narādhamāḥ'', ''mūḍha''. These ''mūḍhas ''. . . Therefore when we say that a man who is not Kṛṣṇa conscious, he is ''narādhamāḥ'', ''mūḍhāḥ'', that is a fact. But the world is such that ''satyaṁ bruyāt priyaṁ bruyāt ma bruyāt satyam apriyam''. They want if you can say the truth, but don't say the unpalatable truth. But that is social etiquette. When you speak about spiritual life there is no such scope. You must speak this truth: "Yes, you are rascal. Because you are not Kṛṣṇa conscious, you are rascal, ''mūḍha''. You are sinful. You are lowest of the mankind." Kṛṣṇa says. Kṛṣṇa says, ''na māṁ duṣkṛtino mūḍhāḥ''.

So this is the test. This is the test: that as soon as one is not Kṛṣṇa conscious, immediately he comes to the group of sinful activities, rascaldom, lowest of the mankind, ''māyayāpahṛta-jñānā'', all knowledge taken away, and he's an ''asura'', Hiraṇyakaśipu's family, Hiraṇyakaśipu's category. So this is not optional, that "If I don't take to Kṛṣṇa consciousness, that is my wish, my desire." No. If you desire in that way, then you'll be punished. You'll become immediately . . . You cannot say, "It is my optional. I may become a thief; I may remain honest. That is my option." No. As soon as you become thief, you are punishable. Similarly, anyone who is not Kṛṣṇa conscious, he's immediately punishable. ''Daivī hy eṣā guṇamayī mama māyā duratyayā ''([[BG 7.14 (1972)|BG 7.14]]). The punishment will go on in various ways. That is going on. ''Ei rūpe brahmāṇḍa bhramite kono bhāgyavān jīva ''([[CC Madhya 19.151|CC Madhya 19.151]]). The punishment . . . This is punishment. That is presented by Kṛṣṇa. ''Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ''([[BG 13.8-12 (1972)|BG 13.9]]). This ''duḥkha'', ''janma-mṛtyu'', repeatedly to take birth and die, this is punishment. But these rascals, they do not care for it. They have become so rascal that "Oh, oh, that ''mṛtyu''? I shall die, because it is nature." Why it has become your nature? Your nature is eternity. But they have no brain to understand. They have become so foolish. ''Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre ''([[BG 2.20 (1972)|BG 2.20]]). The spirit soul . . . I am soul; you are soul. I am not dying. ''Na hanyate hanyamāne śarīre''. But these foolish persons, they do not know. They accept death, birth and death, old age and disease. There is no remedy. The so-called scientists, philosophers, they cannot give any remedy. The only remedy is Kṛṣṇa consciousness. That they do not know. ''Tyaktvā dehaṁ punar janma naiti mām eti kaunteya''. That is remedy. You have to become Kṛṣṇa conscious.

:''janma karma ca me divyaṁ''
:''yo jānāti tattvataḥ''
:''tyaktvā dehaṁ punar janma''
:''naiti mām eti kaunteya''
:([[BG 4.9 (1972)|BG 4.9]])
This is . . . If you want to be really happy, if you want to be really in your original position, eternity, then you must take to Kṛṣṇa consciousness. There is no alternative. It is not possible. It is not optional. The more you delay accepting Kṛṣṇa consciousness, the more you are put into sufferings of this material world. Therefore Prahlāda Mahārāja said that . . . The brahminical qualification is certainly very good. Within this material world there are three modes of material nature: ''sattva-guṇa'', ''rajo-guṇa'', ''tamo-guṇa''. Those who are in the ''tamo-guṇa'', they are the lowest, ''mūḍhā'', ''narādhamā''. ''Rajo-guṇa'', they are little better. They have got some activities, just like materialistic person. But ''sattva-guṇa'', they are simply interested in spiritual realization. So spiritual realization means God realization. Unless one becomes a devotee . . . Just like in our Indian society, they say ''brāhmaṇa paṇḍita ''and ''brāhmaṇa ''Vaiṣṇava. So ''paṇḍita'', that is general qualification. Without becoming a ''paṇḍita'', he's not a ''brāhmaṇa''. But above ''paṇḍita'', one has to become a Vaiṣṇava. Then he's perfect ''brāhmaṇa'', ''brāhmaṇa ''Vaiṣṇava.

So these are the twelve qualification of the ''brāhmaṇa ''enunciated in the ''dharma-śāstra''. There are twenty kinds of ''dharma-śāstra''. The most important of the ''dharma-śāstras ''is the ''Manu-saṁhitā''. (break) . . . and doing all nonsense. Such kind of ''bhakti'', ''aikāntikī harer bhak ''. . . ''utpātāyeva kalpate'': it is simply disturbance in the society, without full knowledge from the ''śruti-smṛti'', if by sentiments one becomes ''bhakta''. That is not ''bhakta''. ''Bhakta ''must be following the regulative principles, the instruction of ''guru ''and so on. So here Prahlāda Mahārāja said the ''dvādaśa-guṇa''. The ''dvādaśa-guṇa ''is ''dharmaś ca'', ''dharmasya satyaṁ ca dhāmaś ca tapaś ca amātsarya hi titiksa-anusūyava-yajñāś ca dānaṁ dhṛtiḥ sutaṁ ca vratāni vai dvādaśa brāhmaṇasya''. So one must be qualified with these twelve qualities. In the ''Bhagavad-gītā ''it is given, nine qualities, so, ''śama dama satyaṁ śaucam'', ''jñānam-vijñānam āstikyaṁ brahma-karma sva-bhāva ''. . . ([[BG 18.42 (1972)|BG 18.42]]). So you cannot become a ''brāhmaṇa ''simply by becoming a son of a ''brāhmaṇa''. That is not possible. That is not the injunction. Just like you cannot become a high-court judge simply by becoming the son of a high-court judge. No. You must be qualified how to become a high-court judge. Then you'll be accepted. Not that . . . You cannot say, "I am . . . My father is high-court judge; I am high-court judge." That is going on. No. So here are the qualities of a ''brāhmaṇa'', ''dvi-ṣaḍ-guṇa-yutād viprāt''. Must be there, twelve qualities; at least nine qualities. Then you become a ''brāhmaṇa''. And Nārada Muni supports this in another place, that,

:''yasya hi yal lakṣaṇaṁ proktaṁ''
:''varṇābhivyāñjakam''
:''yad anyatrāpi dṛśyeta''
:''tat tenaiva vinirdiśet''
:([[SB 7.11.35|SB 7.11.35]])
Nārada Muni said, the greatest authority. He said that these are the qualities of ''brāhmaṇa'', as described. If these qualities are found elsewhere, ''anyatra''. Suppose a man is born in the ''śūdra ''family, but he has developed these qualities, then he should be called a ''brāhmaṇa''. And suppose a person is born in the ''brāhmaṇa ''family but he has acquired the qualities of ''śūdra ''or ''caṇḍāla'', then he should be called ''caṇḍāla''. This is Nārada Muni's statement. And Śrīdhāra Swami gives his comment upon this ''śloka'', that birth is not primary; the qualities are primary.

So Prahlāda Mahārāja also explained. Prahlāda means he is in the Satya-yuga, long, long, millions and millions . . . The principles was this, that simply born in a ''brāhmaṇa ''family, he does not become, even with qualities. He must be a devotee. And a devotee, if he, even if he's born in a family of dog-eaters, he is ''variṣṭham''. He is fully qualified. We shall discuss again.

Thank you very much. Hare Kṛṣṇa. (end).

760215 - Lecture SB 07.09.08 - Mayapur

2020-06-09T16:41:16Z

Angela:

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[[Category:Lectures - India, Mayapur]]
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[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70908]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1976 - Lectures|1976]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:760215 Lecture - Srila Prabhupada Speaks a Nectar Drop in Mayapur|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">760215SB-MAYAPUR - February 15, 1976 - 31.33 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760215SB-MAYAPUR_mono.mp3</mp3player>

Śāstrījī: ''Oṁ namo bhagavate vāsudevāya''. (devotees repeat) (chants verse, with devotees repeating) (break)

:''prahrāda uvāca''
:''brahmādayaḥ sura-gaṇā munayo 'tha siddhāḥ''
:''sattvaikatāna-gatayo vacasāṁ pravāhaiḥ''
:''nārādhituṁ puru-guṇair adhunāpi pipruḥ''
:''kiṁ toṣṭum arhati sa me harir ugra-jāteḥ''
:([[SB 7.9.8|SB 7.9.8]])
Dayānanda: (leads chanting of synonyms responsively)

Translation: (03:24) "Prahlāda Mahārāja continued to offer his prayer as follows: How is it possible to offer suitable prayers unto the Supreme Personality of Godhead by me, who is born into the family of asuras, because all the demigods and saintly persons could not satisfy Him till now, although such persons are exalted, very qualified, in the mode of goodness. Then what to speak of me? I am not at all qualified."

Prabhupāda:

:''prahrāda uvāca''
:''brahmādayaḥ sura-gaṇā munayo 'tha siddhāḥ''
:''sattvaikatāna-gatayo vacasāṁ pravāhaiḥ''
:''nārādhituṁ puru-guṇair adhunāpi pipruḥ''
:''kiṁ toṣṭum arhati sa me harir ugra-jāteḥ''
:([[SB 7.9.8|SB 7.9.8]])
''Ugra-jā''. ''Ugra-jā'', just like in Europe and America we see, they are very much fond of ''ugra-karma'', just like big, big factories, big, big bridges, wonderful. Long, long ago when the Britishers came here, they constructed big, big bridges, railway line. People thought, "It is wonderful." There is a song composed in Bihar. So when the Calcutta, the floating bridge made of wood, wooden bridge, floating bridge was constructed, connected Calcutta proper and Howrah, so there was big, wonderful song: ''ki apana banaylay sahat campani''. There is song, ''ki apana banaylay sahat campani upara me ami cale'', and, just like that, ''nīche me pāni''(?).

So this ''ugra-karma'', formerly this ''ugra-karma ''was entrusted to the demons. Those who were in the ''sattva-guṇa'', they do not like this ''ugra-karma''. ''Sattva-guṇa'', ''rajo-guṇa'', ''tamo-guṇa''. ''Rajas-tamo-bhāvāḥ ''([[SB 1.2.19|SB 1.2.19]]). The . . . Those who are under the control of ''rajo-guṇa ''and ''tamo-guṇa'', they are engaged in ''ugra-karma''. ''Ugra-karma'', industrial enterprise: big, big roads, big, big skyscraper. This is called ''ugra-karma''. The ''ugra-karma ''is very pleasing to the ''ugra-jātis'', just like Hiraṇyakaśipu. What was the trouble between the father and the son? The father was for ''ugra-karma'', and the son, Prahlāda, was for ''sattvika ''life. So when Prahlāda Mahārāja engaged himself in ''sattvika ''life . . . Not only ''sattvika'', ''śuddha-sattvika''. In the material world there are three ''guṇas'': ''sattvika'', ''rājasika'', ''tāmasika''. The ''sattvika ''is the best. So . . . And devotional activity is ''śuddha-sattvika'', where there is no contamination. In the material world, ''sattvika'', a person who is a ''brāhmaṇa'', he may be contaminated by ''tamo-guṇa ''and ''rajo-guṇa''. Just like Ajāmila: he was the son of a ''brāhmaṇa'', and he was executing the ''brahmacarya ''regulation very nicely, but he became infected with ''rajo-guṇa ''and ''tamo-guṇa'', became attached to a prostitute and left everything, all brahminical qualification, and he became a rogue, thief, cheater, drunkard, woman-hunter, so on. There are many instances. And Jagāi-Mādhāi, they were born of very good ''brāhmaṇa ''family, rich family, but with bad association they became drunkard, woman-hunter, meat-eater.

Now these things have become common thing. ''Avaidha-strī-saṅga'', illicit connection with woman, and meat-eating and drinking, it has become a daily fashion. But formerly, at least five hundred years ago, these things were accepted as most abominable. So . . . Just like here, our Jagāi-Mādhāi. Jagāi-Mādhāi, they were ''zamindars ''and born of ''brāhmaṇa ''family, but because by bad association they became drunkard, gamblers and woman-hunters, they were condemned. They were taken as ''pāpī'', sinful. So Caitanya Mahāprabhu's movement is to rescue them. That is the song by Narottama dāsa Ṭhākura: ''vrajendra-nandana yei'', ''śacī-suta hoilo sei'', ''balarāma hoilo nitāi'', ''pāpī tāpī yata chilo'', ''hari-nāme uddhārilo'', ''tare sākṣī jagāi ''and ''mādhāi''. Everyone wants evidence that how Caitanya Mahāprabhu delivered ''pāpī tāpī''. Now, here is the instance: ''tāre sākṣī jagāi ''and ''mādhāi''. So Kṛṣṇa consciousness movement is so nice that it can deliver the Jagāi and Mādhāi, ''ugra-karma''. That is the mission of Caitanya Mahāprabhu. He began this. ''Pāpī tāpī yata chilo'', ''hari-nāme uddhārilo''. Now this same flow is going on in this Kṛṣṇa consciousness movement. So ''ugra-karma''.

So Prahlāda Mahārāja is considering himself born of a father, Hiraṇyakaśipu, as ''ugra-karma''. So he's saying, ''harir ugra-jāteḥ'', that the . . . ''Brahmādayaḥ sura-gaṇa ''([[SB 7.9.8|SB 7.9.8]]), "Lord Brahmā and other demigods, they are coming from the higher planetary system, and they are in the ''sattvika guṇa'', ''sattva-guṇa''. They are not ordinary person." Just like coming from some pious pilgrimage, he's supposed to be very nice man, similarly, ''brahmādayaḥ'', they are coming from ''svarga-loka''. Why ''svarga-loka ''is better than this ''loka''? The thing is, in the ''svarga-loka'', although they are attached to material enjoyment, still, they are great devotees. Therefore ''svarga-loka ''is praised. They are not like us. Here, those who are attached to material prosperity, they forget Kṛṣṇa, or God.

:''bhogaiśvarya-prasaktānāṁ''
:''tayāpahṛta-cetasām''
:''vyavasāyātmikā-buddhiḥ''
:''samādhau nādhigacchati''
:([[BG 2.44 (1972)|BG 2.44]])
Those who are too much attached for material enjoyment, they do not become attracted to Kṛṣṇa consciousness. That is natural. So anyway, Prahlāda Mahārāja was doubting, because he was requested by Lord Brahmā, "My dear boy, my dear child, we could not pacify His Lordship Nṛsiṁha-deva, but He has appeared for you." ''Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ''([[BG 4.8 (1972)|BG 4.8]]). "Nṛsiṁha-deva, this wonderful form, is there only for you." ''Paritrāṇāya''. "You are ''sādhu''. For your deliverance Nṛsiṁha-deva has appeared, and to kill your sinful father. So business is with your father and yourself. So kindly you take care of the business. He is very, very angry."

So before that, we have already described, even Lakṣmījī, he could not go forward. Although she had daily affairs with Nārāyaṇa, she could not dare to go forward. Brahmā, Lord Brahmā, offered their prayers; other, Lord Śiva, offered their prayers; but nobody could pacify Him. Therefore he is in doubt, that "I am born in the family of demons," ''ugra-karma'', ''ugra-jāti''. "If Brahmā failed, Lakṣmījī failed, Lord Śiva failed to pacify Him, how it is possible by me to pacify the Lord?" That he's doubting. ''Brahmādayaḥ sura-gaṇā-munayo 'tha siddhāḥ ''([[SB 7.9.8|SB 7.9.8]]): "All they are exalted persons and ''siddha''." There is a Siddhaloka. In the higher planetary system there is a planet known as Siddhaloka. If there is opportunity, as we are contemplating, we shall show here in Caitanya-candra . . ., er, Māyāpur-candrodaya temple. That is our plan, to make a very big temple and to show all the planetary system within that from ''Śrīmad-Bhāgavatam''. It will not be an ordinary temple, so that people from the whole world, they will come. This is our contemplation. There is a Siddhaloka. We shall show how this planet works, Siddhaloka. From the Siddhaloka the persons who came there, they are called'' siddhyā'', ''siddhyā''. And in the, on the heavenly planet they are called demigods, ''devatā''. Similarly, Siddhaloka . . . The description of the Siddhaloka is there in the ''Śrīmad-Bhāgavatam''. Those who have read, they know. The Siddhaloka person, they can go from one planet to another without any machine, aeroplane, Siddhaloka. They can go from one planet to another. This is described. They don't require any machines. Still, like the ''yogīs'', those who are perfect ''yogīs'', they can go from one place to another without any vehicle. There are many ''yogīs ''still existing, they take bathing in four ''dhāmas'': in Hardwar, in Jagannātha Purī, in Rāmeśvaram and similarly . . . ''Yogīs ''can do like that. ''Yogīs'', they attain ''asta-siddhi'', eight kinds of perfection: ''animā'', ''laghimā'', ''mahimā'', ''prāpti'', like that, ''īśitā'', ''vaśitā'', like that.

So the Siddhaloka means they are born ''siddhas''. They haven't got to practice this mystic ''yoga ''system. Just like a small sparrow: it can fly automatically. Why a small sparrow? Even a small insect. But if you want to fly, you have to create so many big machineries. So in that case, in the matter of flying, the small insect or the small sparrow is ''siddha''. You are trying to fly in the sky with so many jets and 747, what is called, Jumbo. But a small fly, it can fly immediately, I mean, two miles within some seconds. So they are ''siddhas''. What you cannot do, if other can do, that is called ''siddhi''. So there is no question of disbelieving. We can see so many small insects, birds, they can fly from one tree to another. You cannot do that. If you have to go from one tree to another, you have to take so many trouble. So it is not to be rejected, "Ah, there cannot be any . . . This is unbelievable." But we have got this information from the ''śāstras''. We are staunch believer: "Yes, there are ''siddhas''." We are believers. That is called theism: one who believes in the statements of ''śāstra''.

So there are ''siddhas''. So they also came. ''Sura-gaṇā'', ''brahmādayaā sura-gaṇā munayaḥ ''([[SB 7.9.8|SB 7.9.8]]). ''Muna'', ''muni'', great personalities, philosophers, they are called ''muni'', ''ṛṣi''. ''Devarṣi-bhūtāpta-nṛṇāṁ pitṛṇām ''([[SB 11.5.41|SB 11.5.41]]). Very highly intelligent persons, thoughtful persons, philosophers, scientists, mathematicians, so they are called also ''muni''. So they came also to satisfy. And not these ordinary ''munis'', but very exalted ''munis ''and ''siddhas ''from Siddhaloka. There are many ''lokas'': Caraṇaloka, other. They are all described. So if there is chance, we shall present these ''lokas'', how they are situated, where they are situated, how they are moving, how the sun is moving around them. The sun is not fixed up; sun is moving. So all these things, we have got such dream to show. If there is opportunity, we shall do—the Siddhas and the ''sura-gaṇās ''and the ''munayas''.

But because they are on the planetary system, higher planetary system . . . There are three planetary systems. One is called higher, ''ūrdhvaloka'', and middle, ''madhyaloka ''. . . ''Bhūr'', ''bhuvaḥ'', ''sva'', up to Svargaloka. We are chanting Gāyatrī, ''om bhūr bhuvaḥ sva tat savitur vareṇyaṁ bhargo devasya dhīmahi''. These are praising the ''lokas'', different planetary system, of which the sunlight is the chief. ''Savitā sakala-grahāṇām''. He is the chief of all planets.

:''yac-cakṣur eṣa savitā sakala-grahāṇām''
:''rājā samasta-sura-mūrtir aśeṣa-tejāḥ''
:''yasyājñayā bhramati sambhṛta-kāla-cakro''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(BS 5.52)
The sun is not fixed up; sun is moving. The modern scientists or astronomers, they say, "Sun is fixed up. The earth is moving." So we don't say that. It is ''sa ''. . . ''Yasyājñayā bhramati sambhṛta-kāla-cakraḥ''. It has got its orbit. So there are so many things to be known still from Vedic literature. It is not yet unfolded, but we are trying.

''Siddhya ''. . . So ''sattvaika''. They are ''sattvaika''. They are all. All the inhabitants of the upper planetary system, they are in ''sattvika-guṇa'', brahminical qualification. They are not ''mlecchas ''and ''yavanas''. ''Brāhmaṇas''. ''Sattvaikatāna-gatayo ''([[SB 7.9.8|SB 7.9.8]]). They are not ordinary. Just like here the ''sattvika ''means pure ''brāhmaṇa''. ''Śamo damaḥ satyaṁ śaucaṁ titikṣa ārjavam'', ''jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam ''([[BG 18.42 (1972)|BG 18.42]]). So most of them are ''brāhmaṇas ''or even ''kṣatriyas''. Mostly they are ''brāhmaṇas''. So ''ūrdhvaṁ gacchanti sattva-sthāḥ ''([[BG 14.18 (1972)|BG 14.18]]). You have seen in the ''Bhagavad-gītā'': "Those who are situated in ''sattva-guṇa'', they are promoted to the higher planetary system after death." ''Madhye tiṣṭhanti rājasaḥ'': "And those who are in the ''rajo-guṇa'', they remain in the middle planetary system." ''Jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ'': "And those who are in ''tāmasika'', in the darkness, ignorance modes of material nature, they go down to the . . ., down planetary system or animal life."

So this is an opportunity, this human form of life, to decide where you want to go. Are you going to hell or heaven or back to home, or back to Godhead? That you have to decide. This is human intelligence, not like working like cats and dogs and dying like cats and dogs. That is not human life. Human life is meant for to decide where you want to go next. By the evolutionary process you have come to this human form of life. ''Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati ''(''Padma Purāṇa''). By going through so many, 8,400,000 species of life, you have got this human form of life. Now you decide where you'll go. So where I have to go, how to go, there is that information in the ''śāstra''. ''Śāstra-cakṣuṣaḥ'': see through the ''śāstra ''where you can go. And the master of the ''śāstra'', Kṛṣṇa, is giving you personally instruction,

:''ūrdhvaṁ gacchanti sattva-sthā''
:''madhye tiṣṭhanti rājasāḥ''
:''jaghanya-guṇa-vṛtti-sthā''
:''adho gacchanti tāmasāḥ''
:([[BG 14.18 (1972)|BG 14.18]])

:''yānti deva-vratā devān''
:''pitṛn yānti pitṛ-vratāḥ''
:''bhūtāni yānti bhūtejyā''
:''mad-yājino 'pi yānti mām''
:([[BG 9.25 (1972)|BG 9.25]])
These informations are there. Why you are missing this opportunity? Huh? If you like, you can go to the higher planetary system. If you like, you can go back to home, back to Godhead. ''Mad-yājino 'pi yānti mām''. These informations are there.

So without ''sattva-guṇa'', if you keep people in the ''rajo-guṇa'', ''tamo-guṇa'', then your . . ., their future is lost. ''Rajo-guṇa'', ''tamo-guṇa ''means people will become more greedy and lusty, that's all. And greedy and lusty means cats and dogs, animal life. Animal life. They're trying to eat—no discrimination of eating. So that is hog's life. The hog has no discrimination of eating. It can eat even stool. So the . . . If you eat, become like hog—no discrimination of eating, whatever you . . ., just like so many ''svāmīs'', they say, "Oh, why there is restriction of eating? You can eat anything you like." So nature will give you: "All right, you want to eat anything you like? All right, you become a hog. You eat even stool." ''Karmaṇā daiva-netreṇa jantor dehopapatti ''([[SB 3.31.1|SB 3.31.1]]). You have to change your body. ''Tathā dehāntara-prāptir dhīras tatra na muḥ ''. . . ([[BG 2.13 (1972)|BG 2.13]]). You may say that there is no life after, but that is foolishness. You are under the control of material nature.

:''prakṛteḥ kriyamāṇāni''
:''guṇaiḥ karmāṇi sarvaśaḥ''
:''ahaṅkāra-vimūḍhātmā''
:''kartāham iti manyate''
:([[BG 3.27 (1972)|BG 3.27]])
You may falsely be proud. You say, "No, no, I shall not become old man. I shall remain young." But nature will not allow you. Nature will force you to take the old man's body.

But these foolish people, they are thinking "independent." You are not independent. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi ''([[BG 3.27 (1972)|BG 3.27]]). ''Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu ''([[BG 13.22 (1972)|BG 13.22]]). ''Sad-asad'', good birth or low-class birth, ''sad-asad'', that is . . . How it is done? ''Kāraṇaṁ guṇa-saṅgo 'sya'': as you make association with the ''guṇas''—''sattva-guṇa'', ''rajo-guṇa'', ''tamo-guṇa''. If you associate with ''sattva-guṇa'', then you get ''sad-janma ''next life. And if you associate with ''tamo-guṇa'', then you get ''tamo-guṇa ''life. After death your so much prestigious position, so much proud—everything will be finished. Then you are completely under the laws of nature and you have to accept a body and . . ., according to your quality. This is the way. But they do not know.

Therefore Prahlāda Mahārāja said that "I am born in ''ugra-yoni'', so how can I offer my prayers to the Supreme Personality of Godhead?" But he was born in the ''ugra ''family, but he was devotee. He's qualified because a devotee is neither belonging to any of these material qualities.

:''māṁ cāvyabhicāreṇa''
:''bhakti-yogena yaḥ sevate''
:''sa guṇān samatītyaitān''
:''brahma-bhūyāya kalpate''
:([[BG 14.26 (1972)|BG 14.26]])
Anyone who is engaged in devotional service, he does not belong to any of these material qualities. ''Sa guṇān samatītyaitān''. All these qualities, he is transcendental. ''Brahma-bhūyāya kalpate''. Prahlāda Mahārāja, although born of a demonic father, he was completely pure. He was completely on the transcendental stage. Therefore he could offer prayers to the Lord; others cannot. So a Vaiṣṇava is very humble. He . . . Although everyone has admitted that he is on the stage of ''prema'', but he . . . As a Vaiṣṇava, he's thinking that "I am the son of Hiraṇyakaśipu. How I can offer?" This is Vaiṣṇava humbleness. That is the teaching of Śrī Caitanya Mahāprabhu:

:''tṛṇād api sunīcena''
:''taror api sahiṣṇunā''
:''amāninā mānadena''
:''kīrtanīyaḥ sadā hariḥ''
:([[CC Adi 17.31|CC Adi 17.31]])
One has to become humbler than the grass and tolerant than the tree. Then he can become perfect Vaiṣṇava. Because as soon as you become a Vaiṣṇava, your father will be your enemy. Just like Prahlāda Mahārāja. What was his fault, five-years-old boy? Simply he became a Vaiṣṇava, Kṛṣṇa conscious, and his father became enemy. This is the position.

So Vaiṣṇava has to tolerate in order to make progress in spiritual life. So many enemies, even at home, father will be enemy. So don't be hesitant and don't be agitated by such circumstances. Prahlāda Mahārāja had to suffer so many things. Still, he remained Kṛṣṇa conscious, and ultimately he saw Lord Nṛsiṁha-deva and had the privilege of offering prayers. We shall discuss later on.

Thank you very much. (end).

760214 - Lecture SB 07.09.07 - Mayapur

2020-06-09T16:40:59Z

Angela:

[[Category:1976 - Lectures]]
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[[Category:SB Lectures - Canto 07|70907]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1976 - Lectures|1976]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:760214 Lecture - Srila Prabhupada Speaks a Nectar Drop in Mayapur|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">760214SB-MAYAPUR - February 14, 1976 - 27.26 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760214SB-MAYAPUR_mono.mp3</mp3player>

Śāstrījī: ''Oṁ namo bhagavate vāsudevāya''. (devotees repeat) (chants verse, with Prabhupāda and devotees repeating)

Dayānanda: (chants synonyms; devotees chant responsively)

:''astauṣīd dharim ekāgra-''
:''manasā susamāhitaḥ''
:''prema-gadgadayā vācā''
:''tan-nyasta-hṛdayekṣanaḥ''
:([[SB 7.9.7|SB 7.9.7]])
Translation: (01:52) "Prahlāda Mahārāja thus fixed up in his mind with full attention; the mind and sight, everything was placed in complete trance. Thus, on account of love, he began to offer his prayer in faltering voice."

Prabhupāda:

:''astauṣīd dharim ekāgra-''
:''manasā susamāhitaḥ''
:''prema-gadgadayā vācā''
:''tan-nyasta-hṛdayekṣanaḥ''
:([[SB 7.9.7|SB 7.9.7]])
So this is gradual progress of spiritual mind, and this state is called ''prema'', ''prema-gadgadayā vācā''. So we have to make progress as it is exemplified by Prahlāda Mahārāja. ''Ādau gurv-āśrayam sad-dharma-pṛcchā sādhu-mārga-anugamanam ''([[CC Madhya 23.14-15|CC Madhya 23.14]]). (aside:) Stop that. The first business is ''ādau'', in the beginning, ''gurv-āśrayam''. ''Gurv-āśrayam ''means to take shelter of a bona fide spiritual master, ''ādau gurv-āśrayam'', and this takes place when there is ''śraddhā''. Just like in this meeting, persons who have got little faith, they can sit down and hear. This is called ''śraddhā''. And the higher stage of ''śraddhā ''is to completely accept the instruction of Kṛṣṇa. In the ''Caitanya-caritāmṛta ''that is highest stage of ''śraddhā''. In the lower stage, little faith, "So here is something going on about Kṛṣṇa, let us sit down and hear it," this is ''kaniṣṭha-śraddhā''. And this ''śraddhā'', faith, has to be increased. That ultimately, in the mature stage of ''śraddhā'', faith, that is described in the ''Caitanya-caritāmṛta'',

:''śraddhā-śabde viśvāsa sudṛḍha niścaya''
:''kṛṣṇe bhakti kaile sarva-karma kṛta haya''
:([[CC Madhya 22.62]])
This is ''śraddhā''. ''Śraddha-śabde'', this ''śraddhā'', faith, means ''sudṛḍha niścaya'', ''śraddhā-śabde viśvāsa''. Kṛṣṇa says,

:''sarva-dharmān parityajya''
:''mām ekaṁ śaraṇaṁ vraja''
:''ahaṁ tvāṁ sarva-pāpebhyo''
:''mokṣayiṣyāmi ''. . .
:([[BG 18.66 (1972)|BG 18.66]])
This is called faith. Yes, Kṛṣṇa says that simply by surrendering at His lotus feet one becomes immediately a liberated person. Kṛṣṇa says that.

:''sarva-dharmān parityajya''
:''mām ekaṁ śaraṇaṁ vraja''
:''ahaṁ tvāṁ sarva-pāpebhyo''
:''mokṣayiṣyāmi ''. . .
:([[BG 18.66 (1972)|BG 18.66]])
Just like if I offer you that if you do this work, I shall give you immediately fifty thousand rupees. So who will believe me? "This man is a beggar, ''sannyāsī'', how he'll give fifty thousand rupees?" So there is no ''śraddhā''. But we cannot do so with reference to Kṛṣṇa. When Kṛṣṇa says, ''ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi ''([[BG 18.66 (1972)|BG 18.66]]), that is a fact. That is not a bogus promise. Because Kṛṣṇa is the Supreme Personality of Godhead, all-powerful, whatever He likes, He can do. This is called faith.

So after reading ''Bhagavad-gītā'', if one does not get this faith in Kṛṣṇa, then it is useless waste of time. That's all. There are many so-called scholars, politicians, they declare that "I read ''Bhagavad-gītā ''daily, three times," but the result is no faith in Kṛṣṇa. This is called useless waste of time. If you do not get the faith which is required by studying ''Bhagavad ''. . . ''Bhagavad-gītā ''is the ABCD reading for understanding God. That is ABC. So if you do not understand even the ABCD, how he'll advance in higher studies? That is not possible. So even we cannot understand ''Bhagavad-gītā'', the ABCD, Kṛṣṇa says one thing, and they make, I mean to say, interpretation in a different way. Kṛṣṇa says, ''aham ādir hi devānām ''([[BG 10.2 (1972)|BG 10.2]]), ''mattaḥ sarvaṁ pravartate ''([[BG 10.8 (1972)|BG 10.8]]). They do not believe it. ''Śrama eva hi kevalam ''([[SB 1.2.8|SB 1.2.8]]). To such persons the ''Bhāgavata ''says,

:''dharmaḥ svanuṣṭhitaḥ puṁsāṁ''
:''viṣvaksena-kathāsu yaḥ''
:''notpādayed yadi ratiṁ''
:''śrama eva hi kevalam''
:([[SB 1.2.8|SB 1.2.8]])
You, you are very religious, performing the ritualistic ceremony very nicely, going to the Ganges and taking your bath, and ''dharmaḥ svanuṣṭhitaḥ puṁsāṁ ''([[SB 1.2.8|SB 1.2.8]]). Very rightly you are executing your religious principle, and coming at home, you are reading ''Bhagavad-gītā''—but you have no faith in Kṛṣṇa. That is useless time, useless waste of time. The ''Bhāgavata'', ''śrama eva hi kevalam ''([[SB 1.2.8|SB 1.2.8]]). So this, why this happens? Because these people do not approach the right person, ''guru''. ''Ādau gurv-āśrayam ''([[CC Madhya 23.14-15|CC Madhya 23.14]]).

Śrī Caitanya Mahāprabhu was visited by many learned ''brāhmaṇas ''when He was at Purī, Jagannātha Purī. So one learned ''brāhmaṇa'', he wrote some poems about Śrī Caitanya Mahāprabhu. There were many ''brāhmaṇas'', they were coming, but all such reading matter, first it was to be tested by His secretary, Svarūpa Dāmodara. If Svarūpa Dāmodara would pass, then Caitanya Mahāprabhu will hear. Otherwise, why should He waste His time, some hodge podge writing? So one ''brāhmaṇa'', he wrote something about Caitanya Mahāprabhu and came to read, recite, before Caitanya Mahāprabhu, and Svarūpa Dāmodara found many mistakes in that poem, so he did not allow him, that "You do not know how to present theistic literature. You don't . . . You cannot see Caitanya Mahāprabhu." He chastised him about the mistake.

So to write theistic literature is not to be done by any ordinary man. It is not to, because they, they do not know. So we should not read any literature which is not presented by a bona fide Vaiṣṇava. It has been forbidden by Sanātana Goswāmī.

:''avaiṣṇava-mukhodgīrṇaṁ''
:''pūtaṁ hari-kathāmṛtaṁ''
:''śravaṇaṁ naiva kartavyam ''. . .
:(''Hari-bhakti-vilāsa'')
He said. Sanātana Goswāmī is our guide, ''ācārya''. He is warning you that "If a person is not Vaiṣṇava, don't hear anything nonsense from him." That is the injunction. Don't hear. This is very rigidly to be followed.

:''avaiṣṇava-mukhodgīrṇaṁ''
:''pūtaṁ hari-kathāmṛtaṁ''
:''śravaṇaṁ na kartavyaṁ''
:''sarpocchiṣṭaṁ payaḥ yathā''
:(''Hari-bhakti-vilāsa'')
One can argue, "No, we can hear ''hari-kathā ''from any person, he may be Vaiṣṇava or not Vaiṣṇava. What is the matter?" But Sanātana Goswāmī, "No." So why it is "no"? Because it is like ''sarpocchiṣṭaṁ payaḥ yathā''. Milk is very good, nice food, everyone knows, but if the milk is touched by the lips of a snake, it is not to be touched. It is not to be touched. It has become poison. Very good example. Similarly, if we do not hear from the right person any Vedic literature, especially ''Bhagavad-gītā'', because that is the beginning, the ''sarpocchiṣṭaṁ payaḥ yathā''. He may be very big scholar, but because he is ''avaiṣṇava'', not devotee, it has become poison. In our country we have got so many editions—not only in country, in all, outside the country also, in your country. There are so many hodge-podge interpretation of ''Bhagavad-gītā'', and they are being read and being used for the last two hundred years ago, but there was no effective result. It could not act. But as soon as this ''Bhagavad-gītā As It Is ''we have presented, and you are reading, so many thousands of thousands, they are becoming devotee.

So therefore, this process Prahlāda Mahārāja is demonstrating by his personal behavior because he is ''mahājana''. He is ''mahājana''. Out of the twelve ''mahājanas ''. . . The ''śāstra ''says, ''mahājano yena gataḥ sa panthāḥ ''([[CC Madhya 17.186|CC Madhya 17.186]]): one has to follow the ''mahājana'', authorized person. ''Mahājana ''means authorized person. Ordinary ''jana'', common man; and ''mahājana ''means authorized person. We cannot take lessons, instruction, from unauthorized person. This authorization must come through the disciplic succession. If the spiritual master, authorized spiritual master, says, "You do this," that we have to do. That we are singing daily:

:''guru-mukha-padma-vākya cittete koriyā-aikya''
:''āra nā koriho mane āśā''
This is the process. This is the process. And if I think that I am more intelligent than my ''guru ''. . . First of all ''guru ''must be bona fide, not a bogus ''guru''. The ''guru'', as specified by Caitanya Mahāprabhu, that is not very difficult, who is ''guru''. Caitanya Mahāprabhu said,

:''yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa''
:''āmāra ājñāya guru hañā tāra' ei deśa''
:([[CC Madhya 7.128|CC Madhya 7.128]])
He is ''guru''. One who is strictly following the instruction of Caitanya Mahāprabhu, and after following Him, he is just delivering the instruction as Kṛṣṇa has said, then you become ''guru''. It is not difficult. Caitanya Mahāprabhu has ordered everyone. Therefore our process is to follow Caitanya Mahāprabhu, and then try to understand Kṛṣṇa's instruction.

Just like here in our temple: first of all there is Caitanya Mahāprabhu. Through His mercy we are trying to understand Rādhā-Kṛṣṇa. You cannot understand Rādhā-Kṛṣṇa directly. That is not possible. That will be like that ''sarpocchiṣṭaṁ payaḥ yathā ''(''Hari-bhakti-vilāsa''), milk touched by the lips of a snake. There are so many ''Bhāgavata ''reciters in India, they jump over to the ''rasa-līlā ''without understanding Kṛṣṇa through Caitanya Mahāprabhu. Narottama dāsa Ṭhākura has sung . . . You know?

:''rūpa-raghunātha-pade hoibe ākuti''
:''kabe hāma bujhabo se jugala-pīriti''
Don't try to understand ''jugala-pīriti'', Rādhā-Kṛṣṇa's love, abruptly. It is foolishness. You will misunderstand. Therefore Narottama dāsa Ṭhākura, he said, ''rūpa-raghunātha-pade hoibe ākuti''. Rūpa, beginning from Rūpa Gosvāmī up to Raghunātha dāsa Gosvāmī, six Gosvāmīs, Śrī-Rūpa, Sanātana, Bhaṭṭa-Raghunātha, Śrī-Jīva, Gopāla-bhatta, Dāsa-Raghunātha, six Gosvāmīs. So Narottama dāsa Ṭhākura, ''rūpa-raghunātha'', beginning from Rūpa to Raghunātha dāsa. ''Rūpa-raghunātha-pade hoibe ākuti kabe hāma bujhabo'': don't try to understand Rādhā-Kṛṣṇa love without going through the instruction of Rūpa Gosvāmī, Sanātana Gosvāmī, Dāsa Gosvāmī, like. That is the instruction.

So we see practically how Prahlāda Mahārāja immediately attained the stage of ''prema''. Here it is said, ''prema-gadgadayā vaca ''([[SB 7.9.7|SB 7.9.7]]). ''Prema'', that ''prema ''is not this ''prema''. The lusty desire, that is not ''prema''. ''Prema'', one has to learn; one has to go through the disciplic or discipline to attain the stage of ''prema''. As Prahlāda Mahārāja, so he first of all followed the instruction of Brahmā, then immediately he got the favor of Lord Nṛsiṁha-deva, and after getting that, he got the ''prema ''stage. You cannot go immediately to the ''prema ''stage. That is also ''rūpa-raghunātha-pade''. Rūpa-raghunātha, Rūpa Goswāmī has said . . . (indistinct) . . .,

:''ādau śraddhā tataḥ sādhu-''
:''saṅgaḥ atha bhajana-kriyā''
:''tato anartha-nivṛttiḥ syāt''
:''tato niṣṭhā tataḥ ruciḥ''

:''athāsaktis tato bhāvas''
:''(tataḥ premābhyudañcati)''
:''sādhakānām ayaṁ premṇaḥ''
:''prādurbhāve bhavet kramaḥ''
:([[CC Madhya 23.14-15]])
These are the ''kramaḥ''. You cannot get ''prema ''state artificially, crying, falling down and then smoking ''bidi''. This is not ''prema''. ''Prema ''you have to learn by the ''kramaḥ pantha''. That ''kramaḥ pantha ''is the same: ''ādau śraddhā''. ''Ādau śraddhā''. ''Śraddhā ''means faith: "Yes, Kṛṣṇa says that, ''sarva-dharmān parityajya mām ekam ''([[BG 18.66 (1972)|BG 18.66]]). It is right." This is faith. This is beginning of faith.

Now, to keep the faith or to increase the faith, you have to live with faithful servants of Kṛṣṇa. With our this institution, the center is meant for giving a chance to the common people to get association of devotee. ''Ādau śraddhā tataḥ sādhu-saṅgaḥ ''([[CC Madhya 23.14-15|CC Madhya 23.14]]). ''Sādhu ''means those who are well behaved in Kṛṣṇa consciousness, not upstarts. They are called ''sādhu''. So those who are living in this temple, they must be strictly very well behaved, so that whoever may come out of ''śraddhā'', if he sits down for some time and sees your behavior, then he'll be influenced. And if you become third class, then how ''sādhu-saṅgaḥ ''will be effective? No. You must strictly follow the regulative principles as given to you by your spiritual master, ''śāstra''. You must follow. Then people will come in contact with you, they will be benefited. ''Ādau śraddhā tataḥ sādhu-saṅgaḥ ''([[CC Madhya 23.14-15|CC Madhya 23.14]]). And if he regularly makes ''sādhu-saṅgaḥ'', then the effect will be he will try to become a ''sādhu''. That is initiation. Initiation means the beginning of becoming a ''sādhu'', not that after initiation immediately he becomes a ''sādhu''. No. If he follows, just like we instruct that you chant at least sixteen rounds, you have no illicit sex, you cannot take any meat, fish, eggs, or you cannot have any intoxication up to drinking tea and smoking, and we say no gambling—this is the process of becoming a ''sādhu''. So ''ādau śraddhā''. This is called ''bhajana-kriyā''.

Then ''anartha-nivṛttiḥ''. ''Anartha''. These are ''anartha''. There is no need of smoking—it is useless—but we have practiced it. Therefore they are ''anartha''. But if you follow the devotional process, then ''anartha ''will be finished very soon. That is the test. Test means ''bhakti pareśānubhavo viraktir anyatra syāt ''([[SB 11.2.42|SB 11.2.42]]): if you are actually advancing in ''bhakti'', devotional service, then automatically you don't like these nonsense practices: no illicit sex, no meat eating, no gambling, no intoxication. Automatically. That is the test how far you are. ''Anartha-nivṛtti syāt''. These are ''anartha''. Then it is ''niṣṭhā'', firm faith; then ''ruci'', taste; then ''asakti'', attraction; then ''bhava''; then ''prema''. So Prahlāda Mahārāja, he is on the stage of ''prema'', ''prema-gadgadayā vācā tan-nyasta-hṛdayekṣaṇaḥ ''([[SB 7.9.7|SB 7.9.7]]). When you attain the stage of ''prema'', then your core of heart is cleansed for welcoming. He is there, for seeing.

Therefore in the ''Brahma-saṁhitā ''it is said, ''premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti ''(BS 5.38). You can see God within your heart. He is sitting there, ''īśvaraḥ sarva-bhūtānām hṛd-deśe arjuna tiṣṭhati ''([[BG 18.61 (1972)|BG 18.61]]). You get ready, Kṛṣṇa is there within your heart. But you cannot see because you have no ''prema''. You cannot see. Kṛṣṇa does not expose Himself to the nondevotees. He does not. ''Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ ''([[BG 7.25 (1972)|BG 7.25]]). He'll not expose Himself. But if you attain the stage of ''prema'', as Prahlāda Mahārāja attained, then you will see Him. How you will see? ''Sadaiva'': always. Not that for two minutes I see and Kṛṣṇa is no more there. No, not like that. ''Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva ''(BS 5.38). ''Sadaiva ''means constant, incessantly. You can see.

:''premāñjana-cchurita-bhakti-vilocanena''
:''santaḥ sadaiva hṛdayeṣu vilokayanti''
:''yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(BS 5.38)
Then you can offer your prayers to Kṛṣṇa, Govinda, and then your life is successful. This is Kṛṣṇa consciousness process.

So try to follow the path chalked out by Prahlāda Mahārāja. He is one of the ''mahājanas''. Out of the twelve ''mahājanas'', he is also one of them. He is our ''guru''. So try to follow Prahlāda Mahārāja's instruction and behavior also. Just see his behavior, how he attained the stage of ''prema ''gradually. So you should be ambitious. Our goal of life, that is the Caitanya Mahāprabhu's mission, ''prema pum-artho mahān ''(''Caitanya-mañjuṣā''). He doesn't say, ''dharmārtha-kāma-mokṣa ''([[SB 4.8.41|SB 4.8.41]]). He never says. To become religious, that is nothing; but that is the beginning, because without religion, everyone is animal, cats and dog. So religion is the beginning, ''dharma'', ''artha'', but generally . . . (break) (end).

760212 - Lecture SB 07.09.05 - Mayapur

2020-06-09T16:40:43Z

Angela:

760211 - Lecture SB 07.09.04 - Mayapur

2020-06-09T16:39:35Z

Angela:

[[Category:1976 - Lectures]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-02 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Mayapur]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70904]]
[[Category:1976 - New Audio - Released in November 2013]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1976 - Lectures|1976]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:760211 Lecture - Srila Prabhupada Speaks a Nectar Drop in Mayapur|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">760211SB-MAYAPUR - February 11, 1976 - 31.14 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760211SB-MAYAPUR_mono.mp3</mp3player>

Śāstrījī: ''Oṁ namo bhagavate vāsudevāya''. (devotees repeat) (break) (chants verse, with Prabhupāda and devotees repeating)

:''tatheti śanakai rājan''
:''mahā-bhāgavato 'rbhakaḥ''
:''upetya bhuvi kāyena''
:''nanāma vidhṛtāñjaliḥ''
:([[SB 7.9.4|SB 7.9.4]])
Dayānanda: (chants synonyms, with devotees repeating)

Translation: (01:39) "O King Yudhiṣṭhira, Prahlāda Mahārāja, the exalted devotee, although a little boy, accepted the words of Lord Brahmā and gradually proceeded towards Lord Nṛsiṁha-deva, and immediately fell down to offer his respectful obeisances with folded hands."

Prabhupāda:

:''tatheti śanakai rājan''
:''mahā-bhāgavato 'rbhakaḥ
:''upetya bhuvi kāyena''
:''nanāma vidhṛtāñjaliḥ''
:([[SB 7.9.4|SB 7.9.4]])
So Prahlāda Mahārāja, ''mahā-bhāgavata'', ''uttama-adhikārī''. There are three stages of devotional platform. First stage is called ''kaniṣṭha-adhikārī'', second stage is called ''madhyama-adhikārī'', and third stage, or topmost stage, is called ''uttama-adhikārī''. So he was only five years old. How he became ''uttama-adhikārī'', on the topmost stage? He had no training. Still, he is addressed here by Narada Muni—Narada Muni was his ''guru''—and still, he is describing Prahlāda Mahārāja as ''mahā-bhāgavata''. That means even one is ''mahā-bhāgavata'', he has to accept a ''guru''. Narada Muni, he is ''guru''; he knows that "Prahlāda is my disciple, but he is ''mahā-bhāgavata''." Not only that, before his birth, when he was within the womb of his mother . . . His mother was attacked by the demigods, headed by Indra, and they were dragging her to their palace. Narada Muni met, said, "What are you doing this? You are harassing one woman?" "No, sir, we are not harassing, only we are taking her in our place to wait for the deliverance of the child. Then we shall kill him. Because he is born of atheist father, so he is another demon." Narada Muni said, "No, no, no. You are mistaken. He is not demon, he is ''mahā-bhāgavata''."

So in the beginning he was ''mahā-bhāgavata'', since he was in within the womb of his mother. And later on he is ''mahā-bhāgavata''. This is called ''nitya-siddha'', eternally ''mahā-bhāgavata''. Eternally ''mahā-bhāgavata ''never forgets Kṛṣṇa, in any circumstance. That is the sign of ''mahā-bhāgavata'', ''nitya-siddha''. Prahlāda Mahārāja was put into so many trials when he was only a child, still he never forgot Kṛṣṇa. That is the sign of ''mahā-bhāgavata''. In any circumstances. It does not mean that because one is ''mahā-bhāgavata ''he should not be put into trials. He can be put into trials, because the material world is like that. The Western country, they, Lord Jesus Christ, he was put into trials but he never forgot Kṛṣṇa. This is sign of ''mahā-bhāgavata'', ''nitya-siddha''.

:''gaurāṅgera saṅgi-gaṇe nitya-siddha kori 'māne''
:''se jāy brajenda-nandana pāś''
:(''Prārthanā ''13)
"If one can understand ''nitya-siddha bhāgavata'', then he immediately becomes eligible to go back to home, to back to Godhead. This is the privilege of associating with ''mahā-bhāgavata''."

So our system is . . . (child crying) (aside:) Child may be taken . . . ''Evaṁ paramparā'', to associate with the ''mahā-bhāgavata ''by words or by physical exposition. So ''mahā-bhāgavata'', ''arbhakaḥ''. One may argue, ''arbhakaḥ ''means foolish child who has no knowledge, he is called ''arbhakaḥ''. How we can say ''mahā-bhāgavata'', ''arbhakaḥ'', he has no knowledge? No. It is possible. ''Ahaituky apratihatā''. ''Bhakti ''does not depend on age or on advanced knowledge, or richness, or so many other things—''janmaiśvarya-śruta-śrī ''([[SB 1.8.26|SB 1.8.26]]), to take birth in high family, aristocracy, and to become rich, to become beautiful, to become very learned scholar. These things are material assets, but spiritual life does not depend on these things. One can become spiritually very advanced even though he is poor, he is born in a low, low-grade family. Just like Haridāsa Ṭhākura. He was born in Muhammadan family, but ''mahā-bhāgavata''. There are so many examples. Not that because he was born in a Muhammadan family, therefore he cannot. This Marchoism(?) is like that, but actually it is not. ''Ahaituky apratihatā''. ''Bhakti ''is so purifying that any condition, any circumstances, one can become devotee.

:''māṁ hi pārtha vyapāśritya''
:''ye 'pi syuḥ pāpa-yonayaḥ''
:''striyo vaiśyās tathā śūdrās''
:''te 'pi yānti parāṁ gatim''
:([[BG 9.32 (1972)|BG 9.32]])
Kṛṣṇa says.

So everyone has got the potency to become ''mahā-bhāgavata'', provided he tries. ''Sādhana-siddha ''and ''nitya-siddha''. So Prahlāda Mahārāja is ''nitya-siddha'', and there are ''sādhana-siddhas'', just like we are. We are trying to approach the topmost goal of life by ''bhajana'', by ''sādhana''. So anyone has got the potency to come to the stage of ''mahā-bhāgavata'', provided he follows the ''mahājana''. You can become ''mahā-bhāgavata ''if you follow ''mahājana''. ''Mahājano yena gataḥ sa panthāḥ ''([[CC Madhya 17.186|CC Madhya 17.186]]). If you follow the ''mahājana's ''path then everyone can become. Of course, it is not possible everyone to become ''mahā-bhāgavata'', but there is possibility. Simply we have to become serious to follow the path of ''mahājana''. ''Dharmasya tattvaṁ nihitaṁ guhāyāṁ mahājano yena gataḥ sa panthāḥ ''([[CC Madhya 17.186|CC Madhya 17.186]]). ''Tarko apratiṣṭhaḥ''. Simply by argument, you cannot make advancement. Simply by ''neti neti'', or there are many other processes, mystic ''yoga ''process to become very austere, remain silent, ''mauna-vrata'', ''śruta-tapa'', ''tapasya'', education, austerity . . . None of them are the cause but becoming ''bhakta'', only devotional service, if one is fixed up, ''dṛḍha-vratāḥ''. ''Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritaḥ bhajanty'', ''dṛḍha-vratāḥ ''([[BG 9.13 (1972)|BG 9.13]]). So we should be very much firmly fixed up, following the rules and regulation.

So Prahlāda Mahārāja, he is ''nitya-siddha''. ''Nitya-siddha ''means there are living entities, every living entity is part and parcel of Kṛṣṇa. So one who does not fall down, he is called ''nitya-siddha''. One who does not fall down. Just like in this material world there are millions and millions of living entities, but they have fallen down. But there are multi-millions and millions of living entities in the ''vaikuṇṭha-loka'', they never fall down. They are called ''nitya-siddha''. They never come here. So we have no information. This is only one-fourth manifestation of God's creation, and the three-fourths creation of God is there. Not creation; it is everlasting. Just like in the prison house, if you go to the prison house, it does not mean that the whole state is there. It is only insignificant part of the state, and only the criminals they are put together.

So this material world . . . Material world means so many planets you see—so many stars and planets: the sun planet, moon planet and ''loka'', ''sarva-loka-maheśvaram ''([[BG 5.29 (1972)|BG 5.29]]). This is one universe, and there are millions of universes. Altogether that is material world, and that is one part of creation. ''Ekāṁśena sthito jagat ''([[BG 10.42 (1972)|BG 10.42]]). The ''jagat ''means this material world. So the whole material, ''ananta koṭi''. ''Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa vasudhādi vibhūti-bhinnam ''(BS 5.40). This ''ananta-koṭi-brahmāṇḍa ''is only one-fourth manifestation of God's creation, and just imagine what is the other three-fourth. That is spiritual world.

So the ''nitya-siddha mahā-bhāgavata'', they come from the spiritual world on the order of the Supreme Personality of Godhead, and they, by example, they preach Kṛṣṇa consciousness. This is ''mahā-bhāgavata''. By suffering, by example, everything, they look like ordinary men, but ''mahā-bhāgavata''. How it is tested? Never forgets Kṛṣṇa. This is ''mahā-bhāgavata nitya-siddha''. And ''sādhana-siddha ''means those who are put into this material world, by the association of ''mahā-bhāgavata'', if he tries, follows, then he can also become ''mahā-bhāgavata ''or ''nitya-siddha'', because originally everyone is ''nitya-siddha''.

:''nitya-siddha kṛṣṇa-bhakti 'sādhya' kabhu naya''
:''śravaṇādi-śuddha-citte karaye udaya''
:([[CC Madhya 22.107|CC Madhya 22.107]])
Every living entity originally ''nitya-siddha'', but somehow or other, just like Jaya-Vijaya fell down in this material world, and he was delivered also, both of them were delivered. So although you have fallen in this material world and suffering the pangs of material existence, ''janma-mṛtyu-jarā-vyādhi ''([[BG 13.8-12 (1972)|BG 13.9]]), on account of accepting this material body, still, Kṛṣṇa personally comes, ''yadā yadā hi dharmasya glānir bhavati bhārata ''([[BG 4.7 (1972)|BG 4.7]]). This is ''glāniḥ'', discrepancies. We are living this material existence. This is not real life. Real life is to become ''mahā-bhāgavata''.

So you cannot become a ''mahā-bhāgavata ''all of a sudden, but from ''kaniṣṭha-adhikārī'',

:''arcāyām eva haraye''
:''yaḥ pūjāṁ śraddhayehate''
:''na tad-bhakteṣu cānyeṣu''
:''sa bhaktaḥ prākṛtaḥ smṛtaḥ''
:([[SB 11.2.47|SB 11.2.47]])
''Prākṛtaḥ ''stage. So ''prakṛtaḥ ''stage means just like we are worshiping the Deity, but not only we shall worship Deity, but we make advancement. What is that advancement? To become gradually a preacher. That is ''madhyama-adhikārī'', second stage: preacher. Preacher means that,

:''īśvare tad-adhīneṣu''
:''bāliśeṣu dviṣatsu ca''
:''prema-maitrī-kṛpā upekṣāḥ''
:''yaḥ karoti sa madhyamaḥ''
:([[SB 11.2.46|SB 11.2.46]])
When you become fully Kṛṣṇa conscious by worshiping the Deity regularly, as we have got prescription to rise early in the morning, offer ''maṅgala-ārati'', then ''kīrtana'', then class, in this way practicing, practicing, when you become advanced Kṛṣṇa conscious, then your natural tendency will be how to preach. So long you do not develop this tendency for preaching, simply remain in ''kaniṣṭha-adhikārī'', you do not know how to deliver others. ''Na tad-bhakteṣu cānyeṣu''. You do not know how to receive elevated . . . one elevated devotee; you do not know how to do good to others.

So Caitanya Mahāprabhu's mission is not to keep one in the ''kaniṣṭha-adhikārī'', especially those who are born in India. He says,

:''bhārata-bhūmite manuṣya-janma haila yāra''
:''janma sārthaka kari' kara para-upakāra''
:([[CC Adi 9.41|CC Adi 9.41]])
This is principle, ''para-upakāra''. Because everyone is suffering. So in the lower stage, everyone should take part very diligently in the worship of the Deity, ''śrī-vigrahārādhana-nitya-nānā-sṛṅgāra-tan-mandira-mārj anādau ''(''Gurvaṣṭaka''). One should be engaged . . ., everyone should be engaged, ''śrī-vigrahārādhanam'', with Deity worship. What is that Deity worship? ''Śrī-vigrahārādhana-nitya-nānā-śṛṅgāra'', to decorate the Deity very, very nicely, ''śṛṅgāra''. ''Tan-mandira-mārjanādau'', and to keep the temple, all through, very clean. This ''kaniṣṭha-adhikārī ''should be fully engaged in these things, then he becomes gradually, I mean to say, elevated in the ''madhyama-adhikārī''.

In the ''madhyama-adhikārī ''he can see four things. What is that? Four things means first of all the Supreme Lord, ''īśvara'', the controller, he can see. "He can see" means he understands, he appreciates, he can conceive, "Yes, the Supreme Lord is there". There is no more theoretical. So ''īśvara''. And ''tad-adhīneṣu'', and persons who have become devotee, he can understand, "Here is a devotee." ''Īśvare tad-adhīneṣu bāliśeṣu''. ''Bāliśa ''means innocent person. They do not know what is God, what is to be done. They are called ''bāliśa''. Just like children, ''arbhakaḥ'', ''bāliśa''. And then ''dviṣāt'', envious. Just like you have experienced so many rascals, as soon as they hear of God, immediately they become agitated. They are called ''dviṣāt'', envious, demons.

So four things: God, His devotees, and the innocent person and the demonic atheist. He can see, ''madhyama-adhikārī''. And then he behaves with these four classes of men differently. What is that? ''Prema ''for Kṛṣṇa, the Supreme Lord—how to increase love. That is first business, ''prema''. And those who are devotees, to make friendship with them—''maitrī''. Those who are higher than him, he should offer very respectful obeisances; those who are equal, treat them with nicely; and those who are lower, then instruct them, ''bāliśeṣu''; those who are innocent, how to raise him in Kṛṣṇa consciousness. This is preaching. And ''dviṣatsu'', ''upekṣaḥ'', those who are atheist, don't associate with them. Don't associate with them. That is the ''madhyama-adhikārī''.

And ''uttama-adhikārī'', that is very rarely attained, this stage. ''Uttama-adhikārī ''has only equal one vision, ''samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate ''([[BG 18.54 (1972)|BG 18.54]]). The ''uttama-adhikārī'', he does not think that "He is envious," or "He is this" or "He is that." He sees that everyone is engaged in Kṛṣṇa consciousness. That is not to be imitated. That Prahlāda Mahārāja is like that. He did not know who is his enemy and who is friend. No, he did not know. He is ''uttama-adhikārī'', ''mahā-bhāgavata''.

So this ''mahā-bhāgavata'', this word is very important in this verse, ''mahā-bhāgavato 'rbhakaḥ''. Immediately, as soon as Brahmā requested, "My dear boy, please pacify," no hesitation, immediately, immediately he fell down. ''Upetya bhuvi kāyena''. He is always at the lotus feet of Kṛṣṇa, and, as a child, immediately as Brahmā said, immediately he did. ''Kāyena upetya nanāma'', as it is. He was not to be lesson, that "You make like this, fall down this." No. He knows, everything. Life after life he is doing that. ''Gaurāṅgera saṅgi-gaṇe'', ''nitya-siddha kori māne''. Whenever there is Kṛṣṇa's incarnation . . . Just like Caitanya Mahāprabhu: as soon as He advented Himself, immediately there was Advaitācārya, Nityānanda and other, many, many devotees. They are ''guarāṅgera saṅgi''. They are not ''sādhana-bhakti''; they are eternally associate. So similarly, Prahlāda Mahārāja is also eternally associate. Whenever there is need, by the order of Kṛṣṇa, he is present there to execute the order of Kṛṣṇa. This is our position: eternal servant.

We should not become servant to make some material profit. He is not; he is not ''śuddha-bhakta''. ''Sa vai vaṇik'', Prahlāda Mahārāja. So anyone who serves Kṛṣṇa for some material benefit, ''sa vai vaṇik''. Material benefit means, that ''śāstra'', Kṛṣṇa says that ''patraṁ puspaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati ''([[BG 9.26 (1972)|BG 9.26]]). So many person comes in the temple for some material benefit. They surrender to the saintly person for some material benefit: "Give me ''āśīrbād'', benediction." "What benediction?" "I have got ten thousand rupees. Make it one ''lakh ''by your benediction." So these kind of devotees have been described by Prahlāda Mahārāja as ''vaṇik'', ''vaṇīya'', mercantile. Therefore merchant people, they want to invest two rupees and make, want to make profit ten rupees. So offering Kṛṣṇa little flower and fruit, they want to get some horses and elephants, you see, or very big estate - this is not devotion. ''Anyābhilāṣitā-śūnyam ''(''Bhakti-rasāmṛta-sindhu ''1.1.11). Our position is eternal servant of Kṛṣṇa, and Kṛṣṇa's position is eternal master. ''Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram ''([[BG 5.29 (1972)|BG 5.29]]). He is the enjoyer. He is the proprietor. That is eternally: He is master, and we are eternally servant. If you keep this position, that is Kṛṣṇa consciousness.

So ''mahā-bhāgavata'', they know always; they never forget this position. And those who are fallen souls, conditioned souls, they do not know it, so they have to be raised to that stage. That stage how? So he is also ''nitya-siddha''. ''Nitya-siddha kṛṣṇa-bhakti''. ''Kṛṣṇa-bhakti'', as soon as one becomes Kṛṣṇa conscious fully, he becomes ''nitya-siddha ''again. So either you come by ''sādhana-bhakti ''or naturally, the . . . When you come to the ultimate stage, everyone is ''nitya-siddha''. So ''nitya-siddha'', those who come from Vaikuṇṭha, they are never fallen, never forgets Kṛṣṇa, that is ''nitya-siddha'', and by the teachings of ''nitya-siddha mahā-bhāgavata'', if one follows and then becomes by ''sādhana-siddha'', by regulative principle, they also become ''nitya-siddha'', later on. And when one becomes ''nitya-siddha ''again, there is no difference between this living entity and that living entity. ''Samaḥ sarveṣu bhūteṣu''.

So,

:''tatheti śanakai rājan''
:''mahā-bhāgavato 'rbhakaḥ''
:''upetya bhuvi kāyena''
:''nanāma vidhṛtāñjaliḥ''
:([[SB 7.9.4|SB 7.9.4]])
If you simply learn from Prahlāda Mahārāja, simply offer your obeisances, as under the instruction of Brahmā, if you follow the ''guru ''. . . Brahmā is the ''guru'', ''guru's'' ''guru''. Prahlāda Mahārāja's ''guru ''was Narada, and his ''guru ''was Brahmā. So our ''sampradāya ''is Brahmā, Brahma-sampradāya. There are four ''sampradāyas''. We belong to this Brahma-sampradāya. So'' sampradāya-vihīnā ye mantrās te niṣphalā ''(''Padma Purāṇa''). We have to accept one ''sampradāya'', ''paramparā'', and if we follow, just like Prahlāda Mahārāja, exactly under the order of Brahmā and Narada, immediately fell down, so everyone can do it. Here is Kṛṣṇa. So everyone, if he follows ''mahājana ''. . . Brahmā is the first ''mahājana''. ''Svayambhūr nāradaḥ śambhuḥ ''([[SB 6.3.20-21|SB 6.3.20]]). Brahmā, his another name is ''Svayambhū''. These are ''mahājanas''. ''Svayambhūr nāradaḥ śambhuḥ'', Kapila, Manu, Prahlāda. Prahlāda is also ''mahājana''. Prahlāda, Janaka, Bhīṣma, bali vaiyāsakiḥ vayam. So Prahlāda Mahārāja is ''mahājana''. He is ''mahā-bhāgavata''. Don't think that he is a little boy. That is his pastime to show us how a little boy can become ''mahā-bhāgavata'', how a little boy can be the eternal associate of Kṛṣṇa, and how he can preach. That is Prahlāda Mahārāja.

Thank you very very much. (end).

760208 - Lecture SB 07.09.01 - Mayapur

2020-06-09T16:38:55Z

Angela:

751004 - Lecture SB 07.05.31 - Mauritius

2020-06-09T16:34:09Z

Angela:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Lectures - Africa]]
[[Category:Lectures - Africa, Mauritius]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, Mauritius]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70531]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751004 Lecture - Srila Prabhupada Speaks a Nectar Drop in Mauritius|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751004SB-MAURITIUS - October 04, 1975 - 42:09 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751004SB-MAURITIUS.mp3</mp3player>

Harikeśa: ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. (Prabhupāda and devotees repeat) ''Śrīmad-Bhāgavatam'', Seventh Canto, Fifth Chapter thirty-first verse. (leads chanting of verse, etc.)

:''na te viduḥ svārtha-gatiṁ hi viṣṇuṁ''
:''durāśayā ye bahir-artha-māninaḥ''
:''andhā yathāndhair upanīyamānās''
:''te 'pīśa-tantryām uru-dāmni baddhāḥ''
:([[SB 7.5.31|SB 7.5.31]])

:''na te viduḥ svārtha-gatiṁ hi viṣṇuṁ''
:''durāśayā ye bahir-artha-māninaḥ''
:''andhā yathāndhair upanīyamānās''
:''te 'pīśa-tantryām uru-dāmni baddhāḥ''
:([[SB 7.5.31|SB 7.5.31]])

Prabhupāda: ''Te 'pīśa-tantryām uru-dāmni baddhāḥ''

Harikeśa: ''Te 'pīśa-tantryām uru-dāmni baddhāḥ''

Prabhupāda: That's all right.

:''na te viduḥ svārtha-gatiṁ hi viṣṇuṁ''
:''durāśayā ye bahir-artha-māninaḥ''
:''andhā yathāndhair upanīyamānās''
:''te 'pīśa-tantryām uru-dāmni baddhāḥ''

The people in general, especially in this age, they do not know what is the goal of life, and still they are leaders. That is the defect of the modern civilization. It is the defect of material world, but especially in this Kali-yuga, it is the most abominable, fallen age. There are Satya-yuga, (break) ''yuga'', Dvāpara-yuga (break) and Kali-yuga, just like there are different seasons in the year—summer, rainy season, then winter season, autumn, spring, like that.

So formerly, in the Satya-yuga, people used to live for 100,000's of years. Then in the Tretā-yuga, they used to live for 10,000 years. And in the Dvāpara-yuga they used to live for 1,000 years. That is the maximum. And in the Kali-yuga they can live up to one hundred years. That is also not completed. With the advancement of Kali-yuga the duration of life, bodily strength, memory, mercifulness, religious sense—in this way everything will be reduced. And the duration of life will be reduced so much so that it is stated in the ''Bhāgavata'' that, "If a man lives for twenty to thirty years, he will be considered as a grand old man." And there will be not available especially rice, wheat, milk, sugar. These are stated. This is Kali-yuga.

So the nature of this material world is that without knowing the goal of life they become leaders. Material world, especially in this age, they do not know what is the goal of life. They do not know what he is. That is the defect. ''Dehātma-buddhiḥ''. Everyone, all over the world, they are thinking in terms of this body. Accidentally, somehow or other, because I have got this Indian body I am thinking, "I am Indian." And another person, he has got the American body from America . . .

This land also we have demarcated. That is also our creation. Otherwise, the land belongs to God. We have created this, that "This is America," "This is India," and "This is England," "This is Germany . . ." But actually every land belongs to . . . every land, sea, sky belongs to God. ''Īśāvāsyam idaṁ sarvam'' ([[ISO 1 (1974)|ISO 1]]). That is ''Vedic'' civilization. "Everything belongs to God." ''Īśāvāsyam idaṁ sarvam''. That is Kṛṣṇa consciousness. People should be free to move in Kṛṣṇa consciousness. Everything, actually it belongs to Kṛṣṇa. But we have got restriction because we see, "This is America, this is India, this is . . ."

So they have been described here as ''andhā yathāndhair upanīyamānāḥ'': "These leaders are themselves blind, and they are leading other blind men." General public, they're blind, and the leaders are also blind. ''Andhā yathāndhair upanīyamānāḥ''. Why they're blind? Now, because they do not know what is the aim of life. ''Na te viduḥ''. ''Na te viduḥ svārtha-gatim''. Everyone is self-interested. That's very good. You are self-interested; I am self-interested. So that is . . . but you do not know what is your self-interest. Therefore you are blind. That is described here that, "These blind leaders, they do not know." They are especially mentioned, ''andhā yathāndhair upanīyamānāḥ''. The leaders, they lead others. their ''yad yad ācarati śreṣṭha tat tad evetaro janaḥ'' ([[BG 3.21 (1972)|BG 3.21]]). Leaders are responsible, because ''yad yad ācarati śreṣṭha'': "Those who are leaders, whatever they do, they perform, common men follow them." Therefore they must be very perfect. Common men follow the leaders. If the leaders are themselves imperfect, then what will be the position of the common men?

So here it is said that because the leaders, they do not know what is the aim of life, what is the goal of life, therefore common men, people in general, they are being misguided. They are being misguided. Suppose a blind man leads some other blind men. What will be the result? Both of them will meet danger. That is the result, because. . . "Why? They'll they're they're doing very nicely, with great cautiousness." No. But they do not know that they are bound up by the laws of nature. ''Te 'pīśa-tantryā uru-dāmni baddhāḥ''. They cannot divert their attention or deviate from the laws of nature. That is not possible. So they are under the laws of nature. They do not know why the laws of nature acting in a different way, against their will. Suppose I do not wish to die. Why laws of nature enforcing, forcing me to die? Nobody wants to die.

So you cannot surpass the laws of nature. Therefore Kṛṣṇa presents in the ''Bhagavad-gītā'' that, "You are trying to solve the problems of life, but here are the real problems of life: ''janma-mṛtyu-jarā vyādhi-duḥkha-doṣānudarśanam'' ([[BG 13.8-12 (1972)|BG 13.9]])." The real problem is that there is death, there is birth, there is old age and there is disease. This is real problem. That problem is due to this material body. Therefore our real problem is that we have got this material body, but we have no sense that, "Within this material body I am the spirit soul, living. So how to get out of this material body and again revive our spiritual body?" Spiritual body is already there. How to become free from the bondage of this material body and become free again in spiritual life, that is real problem of life. That they do not. Who knows? Bring any big, big leaders. Ask him that, "Do you know what is the problem of life?" They do not know. Therefore it is said, ''na te viduḥ svārtha-gatiṁ hi viṣṇum'' ([[SB 7.5.31|SB 7.5.31]]).

Therefore this movement, Kṛṣṇa consciousness movement, is preaching "Back to Godhead," not go forward for meeting again and again birth, death, old age and disease. That this portion of problem, we have already discussed yesterday. ''Punaḥ punaś carvita-carvaṇānāṁ'' ([[SB 7.5.30|SB 7.5.30]]). ''Punaḥ punaś carvita-carvaṇānām'' means chewing the chewed. You have got sugarcane, many quantity. If somebody chewed the sugarcane, took out the juice, and if the remnants is thrown away, what you will get by chewing again that remnants? So ''punaḥ punaś carvita-carvaṇānām''. By our activities we are being placed under the laws of material nature—''prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ'' ([[BG 3.27 (1972)|BG 3.27]])—infecting different modes of material nature. Just like if you infect that . . . this morning some medical officer came to inject me about the yellow fever. So why this injection, vaccine, against the disease? That means if I infect this yellow fever, I will have to suffer. Similarly, the modes of material nature are three: ''sattva-guṇa, rajo-guṇa, tamo-guṇa''. And as we are infecting ourself with the three kinds of modes of material nature, you are getting different types of bodies. ''Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu'' ([[BG 13.22 (1972)|BG 13.22]]).

I am put into this laws of material nature, and as I am acting under the influence of different modes of material nature, I am getting a type of body. That is my material position. ''Bhūtvā bhūtvā pralīyate'' ([[BG 8.19 (1972)|BG 8.19]]). ''Tathā dehāntara prāptir dhīras tatra na muhyati'' ([[BG 2.13 (1972)|BG 2.13]]). We have to change this body. Death means changing body. We are changing body every moment, every second, and getting a new body imperceptibly. And the last change of this body is taken as death, transmigration of the soul. But nobody knows what kind of change is going to happen in my next body or next life. But there is change of body, ''dehāntara-prāptiḥ''. Just like I was a child. Now I have got another body; the body is changed. Similarly, when this body will be finished, then I will get another body. This is a fact. If we cannot understand, then we have to take it from authority to understand, because understanding means taking knowledge from the authority.

So Kṛṣṇa says, ''dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]). ''Dehāntara-prāptiḥ'' is there, information. So how can we deny that there is no life after death? There is. But nobody is caring to understand, "What is my next life? Is going to happen? Today I may be in a very big position, and tomorrow, if I am going to be a tree . . ." Here you are sitting very comfortably in this room. Just a few years after, there's a tree. He cannot move an inch even, and he has to stand there in cyclone, in scorching heat, in everything. Why? We are . . . both of us, we are living entities. Why he has got this body, I have got this body, and one may have better body than me? Why there are so many, 8,400,000 species of life, and different position? Why this is? There is no such inquiry. There is no such knowledge. Therefore they have been described here as ''andhā'', blind.

They do not know the goal of life, that we are part and parcel of God. ''Mamaivāṁśo jīva bhūtaḥ'' ([[BG 15.7 (1972)|BG 15.7]]). Some way or other, we have come in material contact. Now it is our duty to get out of these laws of material . . . ''Īśa-tantryā. Īśa-tantryā'', under certain condition. Just like under certain condition a criminal is put into the prison house. So it is his duty to know that, "I have committed this criminal activity, therefore I have been put into this jail or prison life. Somehow or other, complete it, and let me decide not to commit again any criminal acts so that I may be put again into prison life." This is intelligent. Similarly, we should be educated how we have been put into this material conditional life and how we can get out of it and then again, in our spiritual life, we can go back to home, back to Godhead. That is, that should be the aim of life. But ''na te viduḥ'': "They do not know." ''Na te viduḥ svārtha-gatim''. The progress should be towards Viṣṇu, Lord Viṣṇu, the Supreme Personality of Godhead, back to home, back to Godhead. They do not know. Why? Because ''durāśayā''. They are thinking that, "We shall make adjustment in this material life, and we shall be happy." ''Durāśayā ye bahir-artha-māninaḥ''.

''Bahiḥ''. ''Bahiḥ'' means external. This material world is the external energy of God, and the spiritual world is the internal energy of God. So we are in the external energy of God. The external energy of God means although we are eternal, we have to accept different types of body according to our desire, according to our tendency to enjoy this material world, therefore that facility is given in this material world. In the spiritual world there is only one aim—they are all eternal servitors of the Supreme Personality of Godhead. They have no other desire. That is spiritual world. So you can transform this material world into spiritual world if you have got only aim to please the Supreme Personality of Godhead. Then it can be transformed into spiritual world, although spiritual world is differently situated. ''Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ'' ([[BG 8.20 (1972)|BG 8.20]]). There is another nature, which is spiritual world. They have no information. But we get information from ''Bhagavad-gītā'' and other ''śāstras'' that spiritual world is still bigger. This material world is the one fourth of the God's creation, and the spiritual world is the three fourth. It is stated in the ''Bhagavad-gītā, ekāṁśena sthito jagat''.

When Arjuna inquired about Kṛṣṇa's ''vibhūti'', His opulence, He summarized:

:''athavā bahunaitena''
:''kim jñātena tavārjuna''
:''viṣṭabhyā idaṁ kṛtsnam''
:''ekāṁśena sthito jagat''
:([[BG 10.42 (1972)|BG 10.42]])

"My dear Arjuna, how long I shall describe you about My opulence? I summarize it that this material world is only one-fourth manifestation of My opulation, opulence" ''Ekāṁśena sthito jagat''. This material world means . . . you have . . . we have got experience about this universe up to the sky, as far as we can see, the horizon. This is one universe. And there are millions of universes like this. That is stated in the ''Brahma-saṁhitā'', that ''yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnaṁ'' (Bs. 5.40). ''Yasya prabhā''. The Lord's effulgence is Brahman effulgence. Within that Brahman effulgence there are innumerable universes, ''jagad-aṇḍa-koṭi''. ''Jagad-aṇḍa'' means this ''brahmāṇḍa''. ''Aṇḍa''. It is round; it is not flat. ''Aṇḍa'', just like egg. ''Koṭi''. ''Koṭi'' means innumerable. And in each universe . . . ''yasya prabhā prabhavato jagad-aṇḍa-koṭi koṭiṣv aṣeṣa-vasudhādi'' (Bs. 5.40). In each ''brahmāṇḍa'' there are unlimited number of planets and stars, ''aśeṣa-vasudha''. And ''vibhūti-bhinnam''. And each planet is differently situated. In each planet has got specific atmosphere, I mean specific arrangement. Just like the sun globe. The sun globe is fiery. The moon, moon planet, it is very pleasing. There is also fire, but it is surrounded by cold atmosphere; therefore it is very pleasing.

So ''vibhūti-bhinnam''. Each every planet has got different atmosphere. And each and every planet, they're different kinds of living entities just suitable for that atmosphere. Don't think that in the sun planet there is no life. There is also life. If there is no life, how Kṛṣṇa says that ''imaṁ vivasvate yogaṁ proktavān aham avyayam'' ([[BG 4.1 (1972)|BG 4.1]])? ''Vivasvate'' means . . . the king of sun planet is known as Vivasvān. So Kṛṣṇa spoke with him, so how you can say there is no life? This is material world, many millions of universes. In another place it is said, ''yasyaika-niśvasita-kālam athāvalambya jīvanti loma-bilajā jagad-aṇḍa-nāthāḥ'' (Bs. 5.48).

So we have to take information from the authoritative literature what is the position of this material world, the spiritual world, God and His relationship with us, our position. This is real knowledge, not that a knowledge that how to live. Living condition is fulfilled by the nature's way. There are 8,400,000 different forms of living entities. They are not concerned how to eat, how to sleep. They know, by nature's arrangement there is already arrangement. Just like the birds in the morning. They rise up early in the morning. They are not concerned where they will eat. They know there is already arrangement for eating. The elephants in Africa, they know that God has already arranged for their eating forty kilos at a time. The ants within the room, they are . . . they know there is already arrangement. So if God has arranged for everyone, eight million different species of life or forms of life, why not for human being? There is arrangement. But in the human being is advised to do certain things. They must do it. Then there is no question of scarcity. There is . . . everything is arranged there. Just like Kṛṣṇa says, ''annād bhavanti bhūtāni'' ([[BG 3.14 (1972)|BG 3.14]]): "You produce your food grains so that the animals and the man, both will be happy." But if you don't produce food grains, if you produce sugarcane, then how they will be satisfied? Food grains must be produced. That is the injunction of the ''śāstra''.

So, ''yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ'' ([[BG 16.23 (1972)|BG 16.23]]). If you do not follow the instruction of the ''śāstra''—''śāstra'' means the instruction of God—then ''na siddhiṁ sa'', such civilization will never be perfect, ''na siddhiṁ sa avāpnoti''; ''na sukham'', neither they'll be happy; ''na parāṁ gatim'', neither they'll be elevated back to, to back to Godhead. This is the defect. Therefore we should try to understand what is the goal of life. But that we do not know. ''Na te viduḥ svārtha-gatiṁ hi viṣṇu''. By their own blind intelligence they are trying to adjust things within this material word, and they are being failure repeatedly. Still, they have no sense.

They, those who are actually leaders of the society, they should be sensible. They should take advice, instruction from the most perfect personality, Kṛṣṇa, and adjust things. Then they will be happy. Thank you very much. Hare Kṛṣṇa.

Devotees: ''Jaya'' Prabhupāda. (break)

Prabhupāda: . . . and if you have got . . . if you don't agree, then you must have question.

Indian man (1): Are you sure that you are right about these things?

Devotee (1): He is asking if we are sure if we are right in what we are saying.

Prabhupāda: Are you sure that you are right? I am sure, because I am not speaking my words—I am speaking from the authority. Therefore I am sure.

Indian man (1): You are sure of somebody else's . . .

Prabhupāda: No, your question is, "Are you sure?" So I am sure because . . . just like a small child, he does not know what is this. He asks, "Father, what is this?" The father says: "My dear child, it is called ring." So I heard from my father, "It is called ring," and if I say: "It is ring," then I am sure. I don't say it is something else.

I heard it from my father that it is called ring. So if I call a ring a ring, that is truth. I may be child, but because I have heard from my father, who is not a child—he is mature, and he gives me the knowledge—"This is called ring," and if when I say, "This is ring," that is perfect. You can say that "You are a child. How do you know it is ring?" But if he says, "My father has said this is ring," then he is perfect. Similarly, we are not talking anything, manufacturing, "I think." We don't say like that, because I know I have no value. But we say what the authority says, Kṛṣṇa says. That is our position. Therefore we are sure.

Devotee (1): You have a question?

Indian man (2): Yes, I do. I should like to know one thing, Prabhupādji. You have just said that in the moon there is a cold atmosphere and there is still a living entity there. You see? But what the Americans have said, you see, because they have sent man there, different rockets there, satellites . . .

Prabhupāda: So I understand: your authority is America, and my authority is ''śāstra''. That is the difference.

Indian man (2): But they . . .

Prabhupāda: That is the difference. That means your authority is America. You say through the words of the American. You have not experienced. Your position: you have no experience. My position: I have no experience. But you accept the Americans, authority, and I accept the ''śāstra'' as authority. That is the difference.

Indian man (2): This I want to know the difference, whether it is true or not.

Prabhupāda: That is up to you whether you accept American or the ''śāstra''. (laughter) That is up to you. But you cannot say because you have learned from America, therefore it is correct.

Indian man (2): But they have revealed to the world that there is no living entity there, but the ''śāstra'' says there is . . .

Prabhupāda: Why? Reason does not say so. Why there is no living entity? We see living entity are everywhere. Why you say that there is no living entity?

Indian man (2): But when these fellows have come there . . .

Prabhupāda: These fellows . . . therefore your authorities are these fellows. (laughter) These fellows will say something now, and after ten years they will change. These fellows are like that. (laughter)

Indian man (3): According to science it is said that . . .

Prabhupāda: "According to science" means American science or Russian science. That's all.

Indian man (3): The sun, you see, is a ball of fire. Nothing can exist there, according to . . .

Prabhupāda: No. We have got information—even in the fire there are living entities. Why? Because, in the ''Bhagavad-gītā'' you'll find, the constitutional position of the living entity is that it does not become burned. So how you can say that in the fire . . .? What is the verse? (devotees look for verse) No, no. In the Second Chapter there is the description of the living entity, you'll find. The living entity . . . find out.

Harikeśa: ''Acchedyo''?

Prabhupāda: Huh? ''Acchedyo 'yam adāhyo 'yam''. Find it.

Harikeśa:

:''acchedyo 'yam adāhyo 'yam''
:''akledyo 'śoṣya eva ca''
:''nityaḥ sarva-gataḥ sthāṇur''
:''acalo'yam sanātanaḥ''
:([[BG 2.24 (1972)|BG 2.24]])

"This individual soul is unbreakable and insoluble and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same."

Prabhupāda: So if he is all-pervading and if he is unburnable, then how it is possible that in the fire he does not exist? (break) It cannot be burned, and it is everywhere. ''Sarva-ga''. And we find also when we go on the sea beach, within the sand there is life. Now it is up to you to accept the authority of ''Bhagavad-gītā'' or authority of the Americans. That is your . . . we follow the authorities of ''Bhagavad-gītā''. ''Adāhyo 'yam'': "It cannot be burned." And from reason also, there is . . . in the water there are living entities; in the air there are living entities; in the earth there are living entities. So the material elements are five: earth, water, fire, air and sky. So if everywhere there is living entities, fire is also one of the material elements. Why not in the fire? What is the reason? And ''Bhagavad-gītā'' says, ''adāhyo 'yam'': "It is never burned." So why do you think like that, that in the fire there is no living entity? Therefore they have been described as blind. ''Andhā yathāndhair upanīyamānāḥ'' ([[SB 7.5.31|SB 7.5.31]]). They are blind, and they are leading other blind men. But they do not know what is the laws of nature, how things are going.

Devotee (1): There's another question. Yes? (break)

Guest (4): . . . about all the words that you said about Kṛṣṇa and God. If someone is a cruel man, he never expects in God, and all that we say for the man that you are saying falls from right here and get out on it. In original life all was difficult for him.

Prabhupāda: I cannot follow him. You are following?

Guest (4): What about his soul? Did God welcome it to the paradise, or soul are always in the air and makes people think that he is a devil's man too?

Devotee: (trying to explain) If a man does not understand God in this lifetime, is he still accepted by God? He's not he is hearing does not come . . .

Prabhupāda: God is everywhere, and God is with you also. God knows you, and He is trying to guide you. But you do not know Him.

Guest (4): You just said that the soul takes rebirth when he dies.

Prabhupāda: Yes.

Guest (4) Therefore what's the soul? Got rebirth, soul, so that he will make always difficult thing in life and would not fix in God? Or what God do with the souls?

Prabhupāda: Soul is there, God is there. When you take rebirth, God is also there. He is trying to guide you. You are desiring the . . . just like "I want to enjoy like this," and God is giving you facility: "All right, you enjoy like this." Just like driver. You asking driver, "Please take me to this place," so driver is taking you to that place. Similarly, it is said in the ''Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati'' ([[BG 18.61 (1972)|BG 18.61]]): "My dear Arjuna, the God is situated in everyone's heart, core of the heart," ''bhrāmayan sarva-bhūtāni'', "and I meant to . . . He is causing the travelling of the living entity," ''yantrārūḍhāni māyayā'', "on a machine which is given by this material nature." So this body is just like a machine, motorcar, and Kṛṣṇa is the driver, charioteer. And as you are desiring, He is driving your car in the same way or He is supplying different types of car. In this way you are . . . life after life, you are trying to satisfy your senses. Kṛṣṇa is giving you the facility, God is giving you the facility, but He is asking you that, "Give up this business, nonsense." ''Sarvam-dharmān parityajya mām ekaṁ śaraṇaṁ vraja''. He is simply finding out the opportunity how to say that, this ultimate truth of life. So our business is, instead of travelling in different cars and fulfill our whimsical desire, better surrender to God and abide by His order and be happy.

Guest (4): One question more. Did Kṛṣṇa knows when is, when he dies that he will . . .

Prabhupāda: Kṛṣṇa knows everything. There is no questioning.

Guest (4): Oh did he know that he was a river and then come to earth and to preach us and make all that . . .?

Prabhupāda: He is preaching always. He is preaching always, "Do this like this." Just like ''Bhagavad-gītā'' is open to everyone. That is His preaching. But we are not accepting. That is our fault. Otherwise He is preaching always.

Guest (5): But if man be part and parcel of God, how do you explain the evil deeds of man?

Prabhupāda: Because he likes to do that.

Guest (5): That means God also likes to do evil?

Prabhupāda: No. God gives simply facility. That's all.

Guest (4): Therefore he must have the same power as God.

Prabhupāda: Not same power, but it has got a little independence.

Guest (1): It will exists on us.

Prabhupāda: Yes, independence. By misusing the independence, he can . . . just like a child, a small child, and his father. The father gives the little child little independence. But the child is not as powerful as the father. But still, the father, out of affection, he gives little independence to the child. Even to the dog, a master gives a little independence to the dog. That is affection.

Indian man (3): But if you say this affection . . . the child is doing something wrong, say, for example, he has taken a knife to do, and . . . that he kills somebody . . .

Prabhupāda: Father says: "Don't do it. But if you do it, do it at your risk."

Indian man (3): But if Kṛṣṇa is guiding us, you see, therefore he is . . .

Prabhupāda: But you don't accept Kṛṣṇa's guidance. That is the difficulty. Just like you are taking the guidance of Americans. (laughter) You are elderly man, educated man, you prefer to take guidance from the Americans, not from Kṛṣṇa. So what can be done? That is Kṛṣṇa's ill luck and your misfortune. What can be done? All right. Chant Hare Kṛṣṇa. (end)

730906 - Lecture SB 07.06.01-2 - Stockholm

2020-06-09T16:33:21Z

Angela:

[[Category:1973 - Lectures]]
[[Category:1973 - Lectures and Conversations]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-09 - Lectures, Conversations and Letters]]
[[Category:Lectures - Europe]]
[[Category:Lectures - Europe, Sweden - Stockholm]]
[[Category:Lectures, Conversations and Letters - Europe]]
[[Category:Lectures, Conversations and Letters - Europe, Sweden - Stockholm]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70601-2]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1973 - Lectures|1973]]'''</div>
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<div class="code">730906S2-STOCKHOLM - September 06, 1973 - 45:47 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/730906S2-STOCKHOLM.mp3</mp3player>

Prabhupāda:

:''kaumāra ācaret prājño''
:''dharmān bhāgavatān iha''
:''durlabhaṁ mānuṣaṁ janma''
:''tad apy adhruvam arthadam''
:([[SB 7.6.1|SB 7.6.1]])

:''yathā hi puruṣasyeha''
:''viṣṇoḥ pādopasarpaṇam''
:''yad eṣa sarva-bhūtānāṁ''
:''priya ātmeśvaraḥ suhṛt''
:([[SB 7.6.2|SB 7.6.2]])

I am reciting some verses from ''Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam'' is the essence of Vedic literature. It is said, ''nigama-kalpa-taror galitaṁ phalam idam'' ([[SB 1.1.3|SB 1.1.3]]). Just like a big tree. What is the essential thing in the big tree? That is the fruit. Suppose a mango tree, big mango tree. But what we want from the mango tree? The mango. And if the mango is ripened, still, it is very nice. So it is compared, ''nigama-kalpa-taror galitaṁ phalam'' ([[SB 1.1.3|SB 1.1.3]]). ''Nigama'' means Vedic literature.

''Veda, Veda'' means knowledge. ''Vetti veda vidoḥ jñāne vinte vid vicaraṇe.'' So ''vid-dhātu'', those who are Sanskrit scholars here, they'll understand. ''Vid'' means to know, knowledge. So Vedic literature means to receive knowledge, authoritative knowledge. Not false knowledge. False knowledge . . . there is difference between false knowledge and authoritative knowledge. So far we are concerned at the present moment, whatever knowledge we are giving or accepting, they are more or less false knowledge. Not authoritative knowledge.

Just like we are studying the outer space, so many scientists are studying. But still they cannot give any perfect information of all the planets. Although we see, actually, we are seeing daily. Take for example the sun planet. We see every morning the sun is there. But actually we do not know what is the sun planet. There are . . . may be so many theories, but actually, we do not know what is the sun planet. But we can understand from the Vedic literature, the sun planet is as good as this planet. There are also cities, towns, houses and population, and it is very big.

This information we get from the Vedic knowledge. Just like in the ''Bhagavad-gītā'' it is said, Kṛṣṇa says that ''imaṁ vivasvate yogaṁ proktavān aham avyayam'' ([[BG 4.1 (1972)|BG 4.1]]): "This knowledge of ''Bhagavad-gītā'', I spoke first to the sun-god. His name is Vivasvān." ''Vivasvān manave prāha'': "And that Vivasvān explained this knowledge to his son Manu." ''Manur ikṣvākave 'bravīt'': "And Manu also explained the same knowledge to his son, Mahārāja Ikṣvāku, King Ikṣvāku." He's the forefather of the ''kṣatriya'' dynasty in which Lord Rāmacandra appeared.

So we get this knowledge from the ''Vedas'', perfectly. There are so many things, just like the forms of life, how many form of life are there. That is stated in the Vedic knowledge: 8,400,000 species. ''Jalajā nava-lakṣāni''. In the water there are 900,000 forms of life. It does not say one million or eleven hundred or . . . no, exactly. Nine hundred. ''Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati'' (''Padma Purāṇa''). ''Sthāvarā'' means the living entities which cannot move. Just like the trees, plants, they are also living entities, but they cannot move. They are called ''sthāvarā''. Two millions. Now where is the botanist who can give exact information how many plants and trees are there? But you get fully, full information. ''Sthāvarā lakṣa-viṁśati kṛmayo rudra-saṅkhyakāḥ.''

This is the evolutionary process, from aquatics to the plant life, then insect life, ''kṛmaya. Rudra-saṅkhyakāḥ. Rudra-saṅkhyakāḥ'' means eleven hundred thousands. ''Pakṣiṇāṁ daśa-lakṣaṇam''. The birds . . . after insects, the next evolution is to the bird species. So they are one million different species of birds. ''Pakśiṇāṁ daśa-lakṣaṇam. Paśavaḥ triṁśal-lakṣāni.'' Then beast, four-legged beast, animals. They are three millions. And ''mānuṣāḥ catur-lakṣāṇi'': And then we come to the form of the human being; there are also 400,000 species. In this way, altogether there are 8,400,000 species, forms of life.

Now modern botanists and medical men, and there are so many people, they are scholars, interested to understand, biologists. But here we get the correct information from the ''Vedas''. Similarly, not only of this information—all departmental knowledge, namely this science, geography, then philosophy, religion, sociology, politics—whatever you want, you can learn from the Vedic information. There is perfect information. So it is compared with a tree. So that tree, and the ripened fruit is this ''Śrīmad-Bhāgavatam. Nigama kalpa-taror galitaṁ phalam idam'' ([[SB 1.1.3|SB 1.1.3]]). ''Galitaṁ phalam idam.''

A fruit, if you take from the tree, if it is not ripened, you can keep in a store and it gets, by temperature . . . that ripened fruit and the fruit actually ripened in the tree, there is difference of taste. So this ''Śrīmad-Bhāgavatam'' is compared as the ripened fruit. ''Nigama-kalpa taror galitaṁ phalam.'' So we have translated this ''Śrīmad-Bhāgavatam''—this is one part here, you can see—in sixty parts. In the ''Bhāgavatam'' there are eighteen thousand verses, and we are trying to place before you in English translation, and gradually, in other language also. It is being translated in German language, in French language and Spanish. Gradually. Some of our books are being published by Macmillan Company, and they are being distributed . . .

(aside) What is the name of that?

Haṁsadūta: Brockridge, Keenan and Hall.

Prabhupāda: Brockridge, Keenan . . . so we are selling our books very nicely, and our whole institution is practically financed by this selling of books. Even in Indian parliament, we are supposed to be very, very rich community. So, in India there are persons who are very suspicious of this Hare Kṛṣṇa movement, and they are surprised how we are maintaining more than one hundred branches all over the world. "Where you get financial help?" So, they think that America has got a, what is, CID department?

Devotees: CIA.

Prabhupāda: CIA department. So they are financing us, America. Just see the foolishness: the CIA department has taken this ''saṅkīrtana'' movement. (laughter) But these rascals are thinking like that, that it is a branch of the CIA movement. So, being suspicious, some of the rascals raised the question in Parliament in India that, "This community are fabulously rich. So it is understood that they belong to the CIA department of America. Is it a fact?" It was raised in the Parliament, and the question was put before the Home Member. "So if they are CIA department—they are pushing on this Hare Kṛṣṇa movement under the garb—then what is government's information? This is first question. If not, where they are getting so much money spending?"

In this way two, three questions were raised. Fortunately, the Home Member was aware of our movement, and he replied that, "They do not belong to the CIA department. We do not have any such information, and there is no need of any action. And so far their finance is concerned, we understand that they are selling their literatures and public contribution." That is the fact, actually. We are selling our books about, three, more, not less than three thousand dollars daily, and that is giving us our financial help. We have no other means of income, although we have got expenditure not less than one hundred thousands of dollars per month throughout the whole world.

So anyway, it is our attempt to give you the ripened fruit of Vedic knowledge. This is our attempt. This Kṛṣṇa consciousness movement is just distributing the ripened fruit of Vedic knowledge. So Vedic knowledge, the ultimate goal of Vedic knowledge is to know God. Not only Vedic; any scripture, any book of knowledge. So the ultimate goal of knowledge is to know God. If you do not . . . because this human form of life is meant for that purpose. That is explained here by Prahlāda Mahārāja: ''kaumāra ācaret prājño dharmān bhāgavatān iha'' ([[SB 7.6.1|SB 7.6.1]]). This Prahlāda Mahārāja, he was a small boy, five years old. Somehow or other, he was enlightened in Kṛṣṇa consciousness, and at the age of five years old he was going to school, and he was trying to preach this Kṛṣṇa consciousness movement in the school.

I'm especially reading these verses because it is university, a school for teaching to the student. So Prahlāda Mahārāja says that this teaching, or this learning of Kṛṣṇa consciousness, should begin from very childhood. ''Kaumāram. Kaumāra'' means the age between ten years and fifteen years. That is called ''kaumāra. Kaumāra ācaret prājño. Prājño'' means one who is intelligent. So from just one child is ten years old, from the age of ten years up to the fifteen years, this period must be used especially for understanding ''Bhāgavata-dharma'', for understanding what is God. That is ''Bhāgavata-dharma''.

''Dharma'' means . . . it is translated into English as "religion." And religion means a kind of faith. But so far the Sanskrit word ''dharma'' is there, it does not mean a kind of faith. It is a fact. It is a fact. Faith, you can believe for some time and again you can reject. That is faith. But what is fact, that cannot be changed. Just like water. Water is liquid. That is a fact. It is not a kind of faith, it is a fact. You cannot make water solid. As soon as you talk of water, you have got immediate knowledge that it is a liquid thing.

Similarly, if you take stone, the quality of stone, it is hard, it is not liquid. If somebody says: "I have brought some liquid stone," is it possible? No, what is this nonsense? So ''dharma'' means that quality which cannot be changed. As soon as you take water, it must be liquid. If . . . you can say that water sometimes becomes ice, very hard. But that is not the unnatural, uh, natural stage. Ice is there, but it is trying to come to the natural stage to become again liquid. Again liquid. Because liquidity is the natural stage of water. It cannot be changed. Similarly ''dharma'' means, the exact word, Sanskrit—those who are Sanskrit scholars here, they will understand—''dharma'' means you cannot change. That is not possible. In any circumstances, you cannot change.

So here it is said, ''kaumāram ācaret prājño dharmān. Dharmān bhāgavata.'' So ''dharma'', which is generally translated into English, that is one for everyone. It is not that we are Hindus, somebody else Christians, somebody else Buddhists, "We have got different faith," "We have got different faith." What is depending on faith, that is not ''dharma'', that is not religion. The quality which you cannot change, that is religion. Therefore the definition of ''dharma'' is given in the Vedic literature: ''dharmaṁ tu sākṣād bhagavat-praṇītam'' ([[SB 6.3.19|SB 6.3.19]]). ''dharma'' means the codes or the law which is given by God. This is the simple definition of ''dharma''. ''dharmaṁ tu sākṣād bhagavat-praṇītam''. Just like law.

What is that law? Law means the codes or the order given by the state. That is law. You cannot manufacture law at home that, "I have manufactured something." So at the present moment the so-called religion is going on in the name that it is religion, but it is manufactured by some concoction, and it is being supported by persons that, "You can manufacture your own religion." No, that you cannot. You cannot manufacture your own religion. Religion means the codes given by God, just like law means the order given by the state. Just like the law is "Keep to the right." That is given, the order is given by the state. You cannot say that, "Now I have made a law, 'Keep to the left.' " That is not possible. Nobody will be pleased or nobody will accept that. So ''dharma'' you cannot change.

So Prahlāda Mahārāja says that ''kaumāra ācaret prājño dharmān bhāgavatān iha'' ([[SB 7.6.1|SB 7.6.1]]): "My dear friends, from the beginning of your ''kaumāra'' age, as soon as you are on the age of ten years . . ." Of course, he was preaching when he was five years old. Actually, education begins, that is the Indian system, from five years. Up to five years, the children are not bothered with any kind of education. They play and become free. But as soon as he is five years old, he's sent to the school. And actual education begins from tenth year. So Prahlāda Mahārāja says, "My dear friends," that "you try to be educated in religion, especially in the ''Bhāgavata'' religion." ''Bhāgavata'' religion means the science of God, to understand what is God.

So why it is so urgent? That is replied here: ''durlabhaṁ mānuṣaṁ janma.'' This human form of life is very rarely obtained. As I have explained, that there are 8,400,000 species of life. But unfortunately, there is no proper education how the living entity . . . what is that living entity and how it is transmigrating from one body to another. ''Tathā dehāntara-prāptir.'' In the ''Bhagavad-gītā'' you'll find, ''dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptir'' ([[BG 2.13 (1972)|BG 2.13]]). Kṛṣṇa says, the authoritative knowledge, that as the soul, dehi, the proprietor of the body. We do not know whether I am this body or I am the proprietor of this body. That knowledge is also lacking. Big, big professors, they do not know. I was talking in Moscow, one big professor, Professor Kotovsky, he said: "Swāmījī, after this body's finished, everything is finished." This is their knowledge. Blunt knowledge. No, it is not finished. We get from the Vedic literature, ''na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). ''Nityo śāśvato yaṁ na jāyate na mriyate vā kadācit.'' The soul is eternal. Soul is eternal and soul does not take birth. The body, we get a new body, that is called birth. And when this body is annihilated, that is called death. So birth and death is in reference with the body, not with the soul.

I don't think in any university throughout the whole world there is such educational department where this science is handled, the soul. Whether I am this body or I'm not the body? I am not this body, that is the fact. The example is given. What is that? ''Dehino asmin dehe'', in this body, there is the proprietor, the soul. ''Dehino 'smin yathā dehe''. Within this body there is proprietor. And he's changing body. Just like the same soul in a childhood body, in a boyhood body, in a youthhood body. Then again in a body like me, an old body. So all the previous bodies, they are now finished. Although I know I am soul, I know that I possessed a childhood body, I possessed a boyhood body, I possessed a youthhood body, that those bodies are not existing. They are finished. But I am existing. I know. Therefore this is very simple formula Kṛṣṇa gives. ''Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā'' ([[BG 2.13 (1972)|BG 2.13]]). This body is changing, but the soul is eternal, ''nityo śāśvato yaṁ purāṇo'', although it is very, very old. Because soul is the part and parcel of God. As God is existing eternally, similarly, the soul is also existing eternally. This is a great science.

Therefore Prahlāda Mahārāja is requesting, "My dear friends, you try to learn this science," ''dharmān bhāgavatān iha'', "from this very childhood life." Because this human form of life, he says that ''durlabhaṁ mānuṣaṁ janma. Mānuṣaṁ janma.'' This form of body we have got by evolutionary process. It is a chance given by the nature to understand what is God. This is the main business of this body. Not that economic development. That is not the business of human body. Sense gratification . . . sense gratification is there in the animals.

That is stated in the ''Śrīmad-Bhāgavatam'': ''nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye'' ([[SB 5.5.1|SB 5.5.1]]). The human form of life is not meant for to live like the dogs and the hogs. They are busy always for maintaining the body. They are busy. They have no other business. They cannot understand. If I bring some dog in this meeting and try to make him understand, "Please note that you are not this body," it is not possible for them to understand. But a human being, he may be educated like dogs and hog, but if he's given reasonably the . . . as Kṛṣṇa is giving, that the soul is the proprietor of this body and he is, as he's changing in this body . . . he's a child—child means he has got a child's body. Baby means he has got a baby's body. Young man means he has a youth's body. So this body has been changed. Similarly, when this body is useless, no more can be used, then he transmigrates to another body. ''Tathā dehāntara-prāptir.''

Now what kind of body he's going to get? Because I have already explained, there are 8,400,000 different forms of body. So the answer is he can get any of these forms. There is no guarantee that he will again get the American body or Englishmen body or Swiss body—not like that. That will depend on nature. That is not in your hand. As soon as you change your body, the next change will be offered by nature according to your desire. So in this life we are creating different types of desires. Therefore we find different types of bodies. This is nature's work. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ'' ([[BG 3.27 (1972)|BG 3.27]]). Don't think that you are independent. None of us are independent.

We may think independently that, "There is no God. There is no nature's work. We are everything." That crazy statements may be there, but there is good management, beyond our conception. As you see there is good management in the natures'—exactly in due course of time the sun is rising, the moon is rising, the seasons are being changed, the water is there in the ocean, it is not transgressing the limit, the Pacific Ocean, the Atlantic Ocean. There is full control of the material nature. And behind this material nature, there is God. ''Prakṛteḥ kriyamāṇāni'' ([[BG 3.27 (1972)|BG 3.27]]). ''Prakṛti'', nature, is working, but nature is working under the direction of God. That we get information from this Vedic literature:

:''mayādhyakṣeṇa prakṛtiḥ''
:''sūyate sa-carācaram''
:''hetunānena . . .''
:''jagad viparivartate''
:([[BG 9.10 (1972)|BG 9.10]])

Don't think nature is blind. Nature is matter, material energy. It cannot work independently. Just like machine—machine, it is made of matter but if there is no driver, however efficient machine it may be, it is useless, a lump of matter. There must be driver. Similarly, whatever wonderful activities you find within this material nature, that is not being done independently. That is being done under the driver. Just like the big car or this airship is running very nicely so long the pilot is there, so long the driver is there. Without pilot, even the arrangement is very nice, good machinery assembly, but it cannot work. Similarly, this nature, although we find very wonderfully working, but behind this nature there is the living entity, supreme living entity, God.

So to understand that God, how He is working, what we are, what is our relationship with God, why we are here, why we are transmigrating from one body to another—all these are called ''bhāgavata-dharma''. This is called ''bhāgavata-dharma''. ''Bhāgavata'' means in relationship with God. So our this Kṛṣṇa consciousness movement is ''bhāgavata-dharma''. ''Bhāgavata-dharma'' means we are presenting God. People are searching out whether there is God, God is dead or alive. But we are giving, "Here is God. Here is His name, here is His address, here is His activities." Everything we are giving distinctly, not blindly; but there is philosophy, there is reason, there is logic, and these are all stated in the ''Śrīmad-Bhāgavatam'', sixty volumes.

So Prahlāda Mahārāja says that everyone, from the very childhood, that means from when education begins, this ''bhāgavata-dharma''. Otherwise we are missing the point. We are missing the opportunity of this human form of life. We are simply living like cats and dogs and dying like cats and dog. And if we maintain that mentality like cats and dog, then next life . . . because we are given the opportunity by nature to utilize our consciousness, to utilize our intelligence, to understand God. But if we do not utilize, if we live like cats and dog, then next life we have to accept, by nature's law, the body of cats and dogs. This is ''bhāgavata-dharma''. This is an opportunity. Here is the opportunity to make your choice whether again you are going to be cats and dogs or whether you are going to be elevated to the highest position, back to home, back to Godhead. That is highest perfection.

''Na te vidhuḥ svārtha-gatiṁ hi viṣṇum.'' Practically, the so-called civilized men at the present moment, they do not know what is the actual goal of life. The Prahlāda Mahārāja advising, although he's a child, but he has heard from authority, from Nārada Muni; therefore he's instructing his class friend. Because his father was a great atheist, Hiraṇyakaśipu. He was very angry. When Prahlāda Mahārāja used to talk of God consciousness, he was very much disturbed, he used to chastise him: "Wherefrom this nonsense boy has learned this 'God, God, God'?" He was very much disturbed. So he was very afraid of his father at home. But in the school, as soon as the teachers were away, tiffin hour, he would take the opportunity and preach something about God. That is the statement here. So he says, ''durlabhaṁ mānuṣaṁ'': "My dear friends, this human form of life is very rarely obtained." ''Durlabhaṁ mānuṣaṁ janma tad apy adhruvam'' ([[SB 7.6.1|SB 7.6.1]]). ''Adhruvam'' means it will also not stay. "Because I have got this human form of body, therefore, I'll live forever," no. I'll have to die like cats and dog. But because I have got this human form of life, I can understand what is the truth. That is my opportunity. ''Durlabhaṁ mānuṣaṁ janma tad apy . . . durlabhaṁ mānuṣaṁ janma tad apy adhruvam''. It will not stay.

But ''arthadam. Arthadam'' means you can realize your self. That is the greatest achievement, if you can realize your self, whether you are this body or you are soul. That is called self-realization. And as soon as you realize your self . . . there are many statements in the Vedic literature, that is the distinction between a ''brāhmaṇa'' and a ''kṛpaṇa''. These two words are used in Vedic literature. ''Brāhmaṇa'' means in full knowledge, and ''kṛpaṇa'' means who could not utilize the facility of the human form of life. He's called a ''kṛpaṇa. Kṛpaṇa'', the exact word meaning is "miser." Miser means if you get some hundred thousands of dollars, if you do not utilize it properly, simply see your money, "I have got this so much money," and be satisfied, then you are a miser. You could not utilize the money. And ''brāhmaṇa'' means one who utilizes this opportunity of human form of life to the fullest extent and can understand what is God, what is my relationship with Him, how I have come here, why I am subjected to birth, death, old age and disease. So many things have to be learned.

So the human form of life is meant for that purpose, but there is no facility in the educational institution. Many universities there may be, but not very perfectly well situated. But we are trying our bit, this Kṛṣṇa consciousness movement, to give education about this ''bhāgavata-dharma'', and we are trying to present in so many languages. So we wish that you should cooperate, try to understand this philosophy. We have got books, we have got talks. Any way we can convince you about this philosophy of God consciousness, I hope you'll take advantage of it. Not only that, it is very easy. It is not very difficult. Just like you see all our students, they come from Europe, America. Four or five years ago they did not know what is this ''bhāgavata-dharma'', what is this Kṛṣṇa. Now you can see the result, that all over the world, not only in Europe, but in America, in Australia, in Japan, in Canada, everywhere, we have got this type of devotees, and they are understanding what is God, what is our relationship with God. It doesn't matter, God is neither Hindu, Muslim or Christian—God is God. So it is the duty of everyone. It is not that only Christians should understand God and the Hindus should understand nobody. No. Any human being. Any living entity in the human form of life must understand. Otherwise, he's missing the opportunity.

So we have got to say many things about this thing. In short time, we cannot speak so many things, but we invite you to take advantage of this movement, try to understand the science of God and be benefited.

Thank you very much. (break)

Girl: . . . you cannot change ''dharma''. But love can change ''dharma''.

Haṁsadūta: You can clarify for me?

Girl: He said that . . . (indistinct) . . . but love can change everything . . . (indistinct)

Haṁsadūta: She said that love can change ''dharma''. You say that ''dharma'' cannot be changed . . .

Prabhupāda: First of all, you have to understand what is ''dharma''. ''Dharma'', as I have already explained: the order given by God. That is ''dharma''. And what is the order of God? God says that "You surrender unto Me." ''Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]). God says that "You always think of Me," and ''man-manā bhava mad-bhakto'', "you just become My devotee," and ''man-manā bhava, mad-yājī'', "you worship Me, and you offer your obeisances." These things we are doing. We are thinking of somebody.

Because without thinking, you cannot remain. But God says: "You think of Me." You cannot avoid thinking of somebody. Just like a girl is thinking of his lover, a boy, a boy is thinking of his lover. So we must be thinking of somebody. Or in grown-up stage I am thinking something else—my child, my home. So Kṛṣṇa says, God says that, "You think of Me." So you have to change your thinking process. ''Man-manā bhava mad-bhakto''. And we are already devotees. We are devotee of the country, of the society, of the person, of the president, of the king, so many. God says that, "You become My devotee." ''Man-manā bhava mad-bhakto''.

''Mad-yājī'': We are worshiping our leader. So God is the supreme leader. Therefore, this question I put to Professor Kotovsky that, "Your philosophy, Communist philosophy, and our philosophy, where is the philosophically different? Because you have selected a leader, Lenin, and you are worshiping him. And we have selected a leader, Kṛṣṇa, we are also worshiping Him. So where is the change? How we have advanced? You have selected another leader, that's all. You have to select. So the worship must go on, either you become Communist or not Communist."

So God says that "Instead of worshiping so many others, you worship Me." So . . . and ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]). And "You offer My respect to Me." So these things . . . you may accept any type of religion—that doesn't matter. But think of God, worshiping God, offering obeisances God. That cannot be changed. Either you become Christian or Hindu or Muslim, it does not matter. These four things cannot be changed. Therefore, the principles of religion—thinking of God, worshiping God, offering obeisances to Him, and to become devotee of God—that cannot be changed. That is real religion.

Haṁsadūta: Anybody? Anyone?

Guest (man): But this part of the world, Mahāprabhu (addressing Prabhupāda), is very materialistic, as you know. In Europe we always talk about science and technology. The part of the world that you come from, spiritualism has the highest place. I would like to ask you is there any possible way of a balanced combination between spiritualism and materialism.

Prabhupāda: Yes. Actually, there is nothing as materialism. Materialism means forgetfulness of God, that's all. Just like in the ''Bhagavad-gītā'' it is said, ''bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, aparā . . . prakṛtir me bhinnā aṣṭadhā'' ([[BG 7.4 (1972)|BG 7.4]]). Materialism means that you are dealing with earth, water, fire, air, or the ether, or mind, intelligence, so far. These are the subject matters of studying materialism. But God says: "They are My separated energies." These matters . . . you have not produced this earth, water, air, fire. That's a fact. That is produced by the energy of God. So while dealing with material things, if you remember that this material thing is produced by God, then you are perfect.

And if you theorize that it has dropped from the sky, then you are materialist. That is the difference between materialist and spiritualist. A spiritualist knows that wherefrom this earth has come, wherefrom the water has come, wherefrom this fire has come. Then he is spiritualist, God conscious. And one does not know, he's ignorant. Actually, that is the fact. But one who is ignorant of the fact, he's materialist. And one who knows the source of this material elements, he is spiritualist. That is the difference. Therefore the conclusion is one who does not know God, he is materialist, and one knows God, he is spiritualist.

Haṁsadūta: Anyone else, question?

Prabhupāda: All right, have ''kīrtana''.

Haṁsadūta: If there are no more questions, we can all . . . please join us in chanting Hare Kṛṣṇa. You can see the ''mantra'': Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma . . . (cut) (end)

720527 - Lecture SB 07.05.22-32 Festival Nrsimha-caturdasi - Los Angeles

2020-06-09T16:32:41Z

Angela:

[[Category:1972 - Lectures]]
[[Category:1972 - Lectures and Conversations]]
[[Category:1972 - Lectures, Conversations and Letters]]
[[Category:1972-05 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Lectures - Festival]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70522-32]]
[[Category:Audio Files 60.01 to 90.00 Minutes]]
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<div class="code">720527SB-LOS ANGELES - May 27, 1972 - 65:35 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1972/720527SB-LOS_ANGELES.mp3</mp3player>

Prabhupāda: So today, appearance day of Lord Nṛsiṁha-deva. Lord Nṛsiṁha-deva appeared on this Nṛsiṁha Cāturdaśī on account of His devotee Prahlāda. As it is stated in the ''Bhagavad-gītā, yadā yadā hi dharmasya glānir bhavati bhārata, abhyutthānam adharmasya'' ([[BG 4.7 (1972)|BG 4.7]]). ''Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtāṁ, sambhavāmi yuge yuge'' ([[BG 4.8 (1972)|BG 4.8]]). The Lord appears with two purposes. ''Paritrāṇāya sādhūnām'': just to give protection and rescue the devotees, and to kill the demons, ''vināśāya ca duṣkṛtām''.

So Prahlāda Mahārāja, five-years-old boy, his only fault was that he was Kṛṣṇa conscious. He was devotee of Kṛṣṇa. That was his only fault. And the father was so unkind to a child, even five years old, he could not excuse, "Oh, let this boy do whatever, chanting Hare Kṛṣṇa." No. The demons are so much against God consciousness that even at his home he would not allow his own child to become God conscious. This is demoniac civili . . . so you'll find many critics, many enemies, because you are making progress in Kṛṣṇa consciousness. So the demons are always against this Kṛṣṇa consciousness movement. That is the whole history. Just like Lord Jesus Christ, he was crucified. What was his fault? He was preaching God consciousness, that's all. This society is so cruel.

So Prahlāda Mahārāja was tortured in so many ways. The torturing methods, I think you will find . . . you will see in today's picture, how Prahlāda Mahārāja was tortured. (pause)

So one day, Hiraṇyakaśipu . . . after all, he was his son; affection was there. So one day, Hiraṇyakaśipu asked the boy:

:''prahrādānūcyatāṁ tāta''
:''svadhītaṁ kiñcid uttamaṁ''
:''kālenaitāvatāyuṣman''
:''yad aśikṣād guror bhavān''
:([[SB 7.5.22|SB 7.5.22]])

So he asked his son, "My dear son, what you have learned? The best thing, what you have learned from your teachers, so you kindly let me know." So Prahlāda Mahārāja informed that, "I have learned like this." What is that?

:''śravaṇaṁ kīrtanaṁ viṣṇoḥ''
:''smaraṇaṁ pāda-sevanam''
:''arcanaṁ vandanaṁ dāsyaṁ''
:''sakhyam ātma-nivedanam''

:''iti puṁsārpitā viṣṇau''
:''bhaktiś cen nava-lakṣaṇā''
:''kriyeta bhagavaty addhā''
:''tan manye 'dhītam uttamam''
:([[SB 7.5.23-24]])

''Tan manye 'dhītam uttamam'': one who is engaged in the matter of hearing about Viṣṇu, ''śravaṇaṁ kīrtanam viṣṇoḥ''. We are engaged in hearing and talking and chanting about so many things non-Viṣṇu. Just like you'll find thousands of, millions of different types of magazines sold in your country—in all countries. Some of the magazines are sex literature, some cinema literature, some this literature, that . . . so many different types.

There is one paper I have seen, Diabetes, diabetes literature. There are many patients of diabetes, so they have formed a society, Diabetic Society. I have seen it. (laughter) And there are many diabetic patient, they are being hoaxed that, "You pay two dollars per year, and you get all information how to protect yourself from diabetes disease." So in America two dollars is nothing, but it is collecting millions and millions of dollars, Diabetic Society, diabetic magazine.

So that sort of hearing and chanting is not needed. We are not interested in all these magazines, because we are followers of Prahlāda Mahārāja. He's our ''ācārya''. He's ''guru''. Prahlāda Mahārāja's ''guru ''is Nārada, and Nārada is also our ''guru''. Nārada is ''guru'' of Vyāsadeva. So we are a branch, but the original ''guru'' is Nārada, Brahma-sampradāya. So Prahlāda Mahārāja is also a disciple of Nārada Muni.

So he teaches that ''śravaṇaṁ kīrtanaṁ viṣṇoḥ''. We have to hear and talk and chant about Viṣṇu. ''Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam'': to remember Him always, to worship His lotus feet, ''pāda-sevanam; arcanam'', temple worship, to keep the Deity nicely worshiped, offer foodstuff, ''ārati'', this is called ''arcanaṁ. Vandanam'', offering prayers. Just like we offer prayer, ''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''. These are prayers. There are so many prayers. ''Keśava-dhṛta buddha-śarīra, keṣava-dhṛta narahari-rūpa'' (''Daśāvatāra-stotra''). These are all prayers. This is also part of devotional service.

:''śravaṇaṁ kīrtanaṁ viṣṇoḥ''
:''smaraṇaṁ pāda-sevanam''
:''arcanaṁ vandanaṁ dāsyaṁ''
:''sakhyam . . .''
:([[SB 7.5.23-24|SB 7.5.23]])

''Arcanaṁ vandanaṁ dāsyam''. To be always in service of the Lord, ''dāsyaṁ; sakhyam'', to make friendship with Him, to consider Kṛṣṇa as your friend. He says . . . even if I do not say that He's my friend, He says: "I am friend of everyone." ''Suhṛdaṁ sarva-bhūtānām'' ([[BG 5.29 (1972)|BG 5.29]]). He's friend of everyone. We don't want His friendship, but He wants our friendship. He wants us to go back to home, Godhead; we don't want. So He is more anxious to take us, exactly like the father is more affectionate than the son. That's a fact.

So He's the supreme father. So He wants that we may be happy, and therefore He comes to show us. He sends His representative, son. He leaves behind Him books so that we may go back to home, back to Godhead. So ''sakhyam''. He's always sitting with me, within my heart. I am in the heart, and Paramātmā is also within the heart as friend, to give me advice that "Why you are bothering in this material world? Please come back to home, back to Me." This is going on. ''Sakhyam ātma-nivedanam. Ātma-nivedanam'' means fully surrendered. So there are examples of devotees who, ''sarvātma-nivedanam''. Just like Bali Mahārāja: he gave everything to Kṛṣṇa, even his body—everything, whatever: his kingdom, money, everything.

So Prahlāda Mahārāja says, ''iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā''. All these items means hearing—hearing about Viṣṇu, chanting about Kṛṣṇa, giving everything to Viṣṇu, offering prayers to Viṣṇu, offering ''arcana'', temple worship, Viṣṇu. In this way Prahlāda Mahārāja summarizes that "Anyone who is doing like this, everything about Viṣṇu," ''iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā'', "this nine kinds of different devotional services," ''kriyeta bhagavatay addhā'', "directly to the Supreme Personality of Godhead," ''tan manye 'dhītam uttamam'', "I think he is the best learned man in the world. He is the most learned." ''Tan manye 'dhītam'': "He has studied everything very nicely."

Actually, that is the fact. ''Jñāna'', knowledge . . . knowledge means to know Kṛṣṇa, God, and the Vedic injunction is, ''yasmin vijñāte sarvam evaṁ vijñātaṁ bhavanti'' (''Muṇḍaka Upaniṣad'' 1.3). If you understand the Supreme Lord, then you understand everything. You haven't got to study differently different subject matters. Just like we sometimes talk of science, of astronomy, economics, politics. We talk sometime. But we are not going to, or we didn't study all the subject matter separately. But in course of our studying Kṛṣṇa consciousness, we know something of everything. So Prahlāda Mahārāja says, ''tan manye adhītam uttamam'' ([[SB 7.5.23-24|SB 7.5.24]]): "One who is engaged in these nine kinds of devotional services directly."

So Prahlāda Mahārāja recommends, ''kriyeta bhagavaty addhā tan manye 'dhītam uttamam''.

:''niśamyaitat suta-vaco''
:''hiraṇyakaśipus tadā''
:''guru-putraṁ cedaṁ''
:''ruṣā prasphuritādharaḥ''
:([[SB 7.5.25|SB 7.5.25]])

As soon as he heard, "Oh, what this nonsense boy is speaking?" he became so angry that ''sphuritādharaḥ''. When one becomes angry, his lips vi . . . I mean to say, jumps. What is called?

Devotee: Quiver.

Prabhupāda: Quiver, yes. So he became so angry that it is said, ''sphuritādharaḥ''. Immediately called his teacher. He's king . . . because he thought, "The rascal teachers, they have taught him like this. I have entrusted the boy to the teachers, to ''Brāhmins'', and they have taught this Kṛṣṇa consciousness. So call him. Otherwise, how is that, this small boy, five years old only, he's talking just like a great saint? So call his teacher." So:

:''brahma-bandho kim etat''
:''te vipakṣaṁ śrayatāsatā''
:''asāraṁ grāhito bālo''
:''yām anādṛtya durmate ''. . .
:''mām anādṛtya durmate''
:([[SB 7.5.26|SB 7.5.26]])

Hiraṇyakaśipu became bitterest enemy of Viṣṇu, because his brother Hiranyakṣa, he was killed by Viṣṇu taking the shape of Varāha. You know the story. Since then, Hiraṇyakaśipu was bitterest enemy. "Oh, He has . . . Viṣṇu has killed my brother, so He is my greatest enemy." So he won't hear anything about Viṣṇu. Any Viṣṇu devotee, he will punish him, even his own son. That was his policy.

So he immediately called him, the teachers, and addressed him:

:''brahma-bandho kim etat te''
:''vipakṣam śrayatāsatā''
:''asāraṁ grāhito bālo''
:''mām anādṛtya durmate''
:([[SB 7.5.26|SB 7.5.26]])

So here . . . teachers are generally ''Brāhmins''. Not generally; to become teacher is the business of the ''Brāhmins. Brāhmin'' means they have got six kinds of . . . everyone must have livelihood. This material world is that you must work; otherwise you cannot get your livelihood. That is the law, whatever you may be.

So the ''Brāhmins''' means of livelihood, six things: ''paṭhana pāṭhana yajana yājana dāna pratigraha. Paṭhana'' means he must be a very learned scholar, study the Vedic literature, and must teach others also. That is ''Brāhmin's'' business. And in that way, whatever the disciples bring, that is his income. No salary, no contract that, "If you pay me hundred dollars or five hundred dollars weekly, then I can teach you." No. There is no such contract. Teaching is free. It is the business of a ''Brāhmin'' to give free education to everyone. Now it is the . . . just like in our institution, I am your teacher, but there is no such contract that you have to pay me. But you pay me more than anything.

So . . . so ''paṭhana pāṭhana'', that is the means of livelihood of ''Brāhmin''. And ''Kṣatriya'', they are kings. They can levy tax of the citizen, because they are giving protection from being hurt by others. ''Kṣatriya'' means one who gives protection (to) a man being hurt by others. That is the real root meaning, ''kṣatriya''. And ''Vaiśya ''means they should ''kṛṣi-gorakṣya-vāṇijyam'', they should engage themselves in producing foodstuff, food grains, ''kṛṣi'', protect cows. Especially ''gorakṣya''. As the king is meant for giving protection to the man, similarly, a ''Vaiśya'' is supposed to give protection to the cows, or they keep cows and produce milk product. They are ''Vaiśya''. And ''Śūdra'', simply service.

So these are the different types of employment of different kinds of social order. And a king, the king has to see that everyone is employed. Not that hundreds of people are unemployed, and government has to give welfare, subsidy. Not like that. The king's duty is that everyone is independently earning his livelihood. That is king's duty.

So here the teachers are addressed here ''brahma-bandho. Brahmā-bandho'' means a person who is born by a ''Brāhmin'' father but is not acting as a ''Brāhmin''. He's called ''brahma-bandho, dvīja-bandhu. Dvīja-bandhu'': one who is born of a, actually born of a ''Brāhmin'' father, but he's not acting as a ''Brāhmin''. So Hiraṇyakaśipu addressed the teachers ''brahma-bandho'', not ''Brāhmin''. "Because you are untrustworthy. I gave you . . . I entrusted you with my son to be taught, and you have taught him this Kṛṣṇa consciousness. So against my will . . ." He says practically, ''brahma-bandho kim etat te vipakṣaṁ śrayatāsatā'': "I entrusted my child for being educated by you, and you have instigated him to speak in favor of my enemy, Viṣṇu? Viṣṇu is my enemy. How is that?" ''Asāraṁ grāhito bālo mām anādṛtya durmate''. "This rascal boy, he does not care for me, and he has learned this Kṛṣṇa consciousness, and you have taught him. How is that?"

:''santi hy asādhavo loke''
:''durmaitrāś chadma-veśiṇaḥ''
:''teṣāṁ udety aghaṁ kāle''
:''rogaḥ pātakinām iva''
:([[SB 7.5.27|SB 7.5.27]])

"So I think these demigods who are followers of Viṣṇu, they are coming in disguise and poisoning my son by teaching Kṛṣṇa consciousness, and you did not take care of him. So what is this?"

Then the teachers replied:

:''na mat-praṇītaṁ na para-praṇītaṁ''
:''suto vadaty eṣa tavendra-śatro''
:''naisargikīyaṁ matir asya rājan''
:''niyaccha manyuṁ kad adāḥ sma mānaḥ''
:([[SB 7.5.28|SB 7.5.28]])

They said, "My dear King, don't think we have taught him like this. It is not . . . I know it is not our duty to teach him against your will. But his Kṛṣṇa consciousness is not due to our teaching; neither somebody is coming in disguise and teaching him." ''Na mat-praṇītaṁ na para-praṇītam''. "He is neither taught by us, nor by anyone else."

''Suto vadaty eṣa tavendra-śatro''. Indra-śatro, the enemy . . . the Hiraṇyakaśipu is the enemy of the demigods; therefore he is addressed as Indra-śatro. As he addressed the ''Brāhmin, brahma-bandho'', so they retaliated also, that "You are enemy of the demigods." Naisargikīyam. Naisargikīyam: "By nature he is doing that. We try to forbid him. We try to stop him chanting Hare Kṛṣṇa, but still he's doing." ''Matir asya rājan niyaccha manyuṁ kad adāḥ sma mā''. "You don't be angry upon us. We never did it." So . . . "He is, by his own nature he chants, he preaches, he is doing all this."

:''guruṇaivaṁ pratiproktaṁ''
:''bhūya āhāsuraḥ sutaṁ''
:''na ced guru-mukhīyaṁ te''
:''kuto 'bhadrāsatī matiḥ''
:([[SB 7.5.29|SB 7.5.29]])

Then he again asked his son, "Now I understand that your teacher has not taught you all these things. You rascal, where you have learned all this Kṛṣṇa consciousness?" (laughter) ''Abhadra''. He is . . . ''kuto abhadrāsatī matiḥ'': "Wherefrom you got this rascal wisdom? Tell me." So this is the position, you see. Even father becomes enemy. Now, Prahlāda Mahārāja is replying. Prahlāda Mahārāja is replying:

:''matir na kṛṣṇe parataḥ svato vā''
:''mitho 'bhipadyeta gṛha-vratānām''
:''adānta-gobhir viśatāṁ tamisraṁ''
:''punaḥ punaś carvita-carvaṇānām''
:([[SB 7.5.30|SB 7.5.30]])

"My dear father, don't be afraid. It is not a thing to be taught." ''Matir na kṛṣṇe'', "Nobody can become Kṛṣṇa conscious," ''matir na kṛṣṇe parato'', "being taught by others," ''matir na kṛṣṇe parataḥ svato vā'', "or by mental speculation or thinking oneself," ''mitho 'bhipadyeta'', "or by making conference meeting, religious meeting, conference." No. Three things: One thing is to learn Kṛṣṇa consciousness by speculative method, self-realization. Just like so many people are very much interested that "Why shall I go to a ''guru''? I can realize myself. I shall meditate." So that is called ''svataḥ''. And ''parataḥ'' means by others' instruction. And ''mitho, mitho'' means by assembly.

So who? Now, ''gṛha-vratānām''. If one is ''gṛha-vratā'' . . . there are two things: ''gṛhastha'' and ''gṛha-vratā'', or ''gṛhamedhi''. "So those who are ''gṛha-vratā'' . . ." because he is pointing out his father's position, that he's ''gṛha-vratā''. He has no other business; he simply wants to get money, ''hiraṇya. Hiraṇya'' means gold, and ''kaśipu'', a nice apartment. That's all. So he says that ''gṛha-vratānām'', "If one makes it his point to remain in a comfortable home life, for him, either by speculation or by teaching or by meeting, he'll never develop Kṛṣṇa consciousness." ''Gṛha-vratānām''.

Then what is their position? Now, ''adānta-gobhir viśatāṁ tamiṣram'', "They are unable to control their senses, and as such, they are entering into the darkest region of material existence." ''Punaḥ punaś carvita-carvaṇānām'': "Their only business is chewing the chewed." They have no other ways. ''Gṛha-vratānām'', those who want to be happy materially, actually they are chewing the chewed.

Material happiness means sex life, ultimate, utmost, topmost happiness. So people are simply trying to, how to utilize this sex life in so many ways, in pictures and in—I do not wish to discuss—in dancing, in club, in so many ways. Because they cannot control the senses. The same thing, same thing, the same sex life in different way—sometimes a naked dance, sometimes in this way, sometimes in that way. Therefore it is called ''punaḥ punaś carvita-carvaṇānām''. I have heard that some people go to Florida and they spend fifty thousand dollar per week for organizing naked dance. You see? So naked woman he has seen so many times, but still he spends more money to see it in a different way. That is called ''punaḥ punaś carvita-carvaṇānām'', "chewing the chewed."

So persons who are too much attached to sense gratification, and they have made it their conclusion that "We shall be happy within our family life or this social life . . ." Vidyāpati sings, ''tātala saikate vāri-bindu sama suto-mita-ramanī-samāj''. Our society means . . . society, friendship and love: there must be woman, must be children, ''suto-mita-ramanī-samāje''. So there is some pleasure, undoubtedly. Otherwise, why people are working so hard to stick to this position? Vidyāpati sings that ''tātala saikate vāri-bindu sama suta-mita-ramaṇī-samāje''. There is undoubtedly some pleasure, but that pleasure is so insignificant that it can be compared: a drop of water on the desert. Desert, if you want to utilize desert to make it a garden or productive field, you have to pour water. The whole ocean water you have to pour there. Now, if somebody says, "All right, you want water. Now take this one drop water," then what it will do?

Similarly, our heart is hankering after so many things. We are hankering . . . actually we are hankering after Kṛṣṇa, but we do not know. We are trying to satisfy our hankering in so many ways in material . . . (indistinct) . . . actually we are hankering after Kṛṣṇa. Just like a small child, it is crying. It cannot express, but it is wanting the mother's breast feeding. So you cannot stop him crying unless it is transferred to the mother. Similarly, actually we love Kṛṣṇa. That is a fact. Because we love Kṛṣṇa . . . therefore you, who did not hear even the name of Kṛṣṇa, say, four or five years ago, why you after so much Kṛṣṇa? This is the proof, that actually we are after Kṛṣṇa. This Kṛṣṇa consciousness movement is being accepted in Western countries by the younger generation. Why? Because every one of us, we love Kṛṣṇa. But it is now covered by ''māyā''. We have to simply take out the covering, ''māyā''; then we are Kṛṣṇa conscious. That is explained in the ''Caitanya-caritāmṛta'':

:''nitya-siddha kṛṣṇa-bhakti 'sādhya' kabhu naya''
:''śravaṇādi-śuddha-citte karaye udaya''
:([[CC Madhya 22.107|CC Madhya 22.107]])

That Kṛṣṇa consciousness is not an artificial thing, that we are making some propaganda on Kṛṣṇa consciousness, publishing some books, magazines, and our preachers are going place to place. No. There are so many propaganda is going on. But they are not so effective. And our, what means we have got to make propaganda? We simply make this propaganda, "Please chant Hare Kṛṣṇa." That's all. Of course, we do sincerely. So if we propagate sincerely and seriously, as Caitanya Mahāprabhu has ordered, ''yāre dekha, tāre kaha 'kṛṣṇa' upadeśa'' . . . ([[CC Madhya 7.128|CC Madhya 7.128]]). We must be sincere. Then, if we canvass, "Please chant Hare Kṛṣṇa," it will be effective. It will be effective. The business is not very serious or very difficult. Caitanya Mahāprabhu says, ''yāre dekha, tāre kaha 'kṛṣṇa''' . . . "Anyone you meet, you simply request him about hearing about Kṛṣṇa." So . . . but if one is so much covered by materialistic enjoyment, it takes little time. It takes little time. Otherwise, automatically there is love for Kṛṣṇa, and ''śravaṇādi-śuddha-citte''.

Therefore Prahlāda Mahārāja says ''śravaṇam''. If we hear about Kṛṣṇa constantly, through realized souls, not professional—if we hear, ''satāṁ prasaṅgān mama vīrya-saṁvido'' ([[SB 3.25.25|SB 3.25.25]])—then automatically, our dormant Kṛṣṇa consciousness come out. So Prahlāda Mahārāja says, therefore, that "Those who are determined to become happy within this material world, they cannot be raised to Kṛṣṇa consciousness either by personal teaching or by making conference or by mental speculation." That is not possible, because he is determined. So our duty is that we should know that in the materialistic way of life we shall never be happy. This is called knowledge and ''vairāgya''.

So this ''vairāgya'' and knowledge is not so easy. Prahlāda Mahārāja says, ''adānta-gobhir viśatāṁ tamisram'': it is not possible. That means he assures his father, "Don't be worried. You will never be Kṛṣṇa conscious. (laughter) Because your only aim is to stick to home and money and women. Therefore rest assured, you'll not be . . . it is not that a persons like (that) will be raised to Kṛṣṇa consciousness." Then? "How you have done," the next question should be. Why they are sticking to this materialistic way of life?

That is answered by Prahlāda Mahārāja, ''na te viduḥ svārtha-gatiṁ hi viṣṇum'' ([[SB 7.5.31|SB 7.5.31]]). "These persons, those who are so much materially attached, they do not know the ultimate goal of life is Viṣṇu, the Supreme Personality of Godhead, Viṣṇu." That is actually the ultimate goal of life. We are here in this material world, forgetting Kṛṣṇa, to enjoy, to lord it over the material nature. Everyone is trying to become the lord, master of material . . . that is struggle. Nobody can become lord or master of this material world. But that struggle to become master, they are taking it happiness. They are taking it happiness. That is the nature of persons who are influenced by the modes of passion. They'll work hard, and that will . . . they will take it is very good, pleasing. Because they do not know that the . . . ''na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ'' ([[SB 7.5.31|SB 7.5.31]]). They are hoping against hope to become happy within this material world.

That is the whole history. Take the history, any history, modern history. There are so many empires: the Roman Empire, the Carthagian Empire, the Greek Empire, the British Empire recently, Hitler's Nazism, and so many. For some time they become very powerful. Just like Hiraṇyakaśipu. He's now very powerful. He's thinking, "Nobody can . . ." Now today he will be killed. He's, ''Nara . . . keśava-dhṛta hari rūpa'' is coming. So this demonic civilization will never be successful. That's a fact. But they are so fool, they do not see even historical evidences. So many empires failed. The Roman Empire failed, the British Empire failed. Still, somebody is trying to create another empire, another, different empire.

Just like your President Nixon, he's trying to influence all other nations under his control. Why? Of course, I should not speak all these things; there may be criticism. But that is the way, going on. That is the way. We can understand. We can understand politics, economics, everything, but we do not bother about. But our aim is that this way of life, to increase materially happiness, it will never be successful. That is our conclusion. We are not fools that we have given up everything for advance in Kṛṣṇa consciousness. Because we know that this . . . this way we shall never be happy. It is not possible.

That is explained by Prahlāda Mahārāja. These rascal people who are so much materially attached . . . Kṛṣṇa also says in the ''Bhagavad-gītā'':

:''bhogaiśvarya-prasaktānāṁ''
:''tayāpahṛta-cetasāṁ''
:''vyavasāyātmikā buddhiḥ''
:''samādhau na nigacchati''
:([[BG 2.44 (1972)|BG 2.44]])

Those who are too much attached, ''bhoga'', material enjoyment, ''aiśvarya'', material opulence . . . ''bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām''. Persons whose heart has been misled by this kind of civilization, they cannot take to Kṛṣṇa consciousness.

Therefore to become too much materially opulent is a disqualification for attaining Kṛṣṇa consciousness. It is a disqualification. Because they don't care. Just like in our temple, not very rich men they are coming, because they say, "What is this nonsense, Kṛṣṇa consciousness? We have got everything. These boys, they haven't got to eat anything; therefore they are chanting Hare Kṛṣṇa on the street. That's all." They think like that. "They're needy. All right, they are needy. Give them some money." That's all. They don't like to take anything from us, because the same business, ''matir na kṛṣṇe parataḥ svato vā''. They'll never understand, because their aim is ''gṛha-vratānām''. They want to (be) happy . . . although they are seeing there is no happiness, they never can be happy, still . . . this is called ''punaḥ punaś carvita-carvanānām'' ([[SB 7.5.30|SB 7.5.30]]), chewing the chewed. One, the sugarcane, is chewed by somebody, it is thrown away, and if somebody else comes and chew it again, what juice he will have it? So ''punaḥ punaś carvita . . . na te viduḥ svārtha-gatiṁ hi viṣṇuṁ'' ([[SB 7.5.31|SB 7.5.31]]).

(reads Sanskrit commentary) ''Durāśayā ye . . . durāśayā viṣaya vāsī tantraya kāraṇaṁ te hi viṣṇuṁ na viduḥ. Tatra hetu svasminn eva arthe puruṣartha yeṣāṁ teṣāṁ gatiṁ grāmyaṁ. Na tu te 'pi guru pati syāt viṣṇu jñāsyasi tatra bhak bahir viṣaye bahavo yeṣāṁ te bahir arthas tann eva guru tena mantra śīlaṁ yeṣāṁ te''. So one who is fixed up in this conclusion that, "We shall become happy with this materialistic way of life," they cannot take to Kṛṣṇa consciousness. And they do not know also that our ultimate goal of life is Kṛṣṇa, Viṣṇu.

Then why it is so? Now, ''andhā yathāndhair upanīyamānās te 'pīśa-tantryām uru-dāmni baddhāḥ'' ([[SB 7.5.31|SB 7.5.31]]). They have become blind. They are blind themselves, and they are also led by blind leaders. The leaders, at the present moment, leaders, they say that "Why you are going to church? Why you are going to temple? If you want your bread . . ." Just like in Christian religion you go to church, "O God, give us our daily bread." But the atheist class, they are propagating, "For bread, why you are going to church? You make industry, you make business, and you get bread." But actually . . . we were just talking that there are so many unemployment. Our Karandhara Prabhu was . . . no. Who was talking? Śyāmasundara. Śyāmasundara said that the computer . . . what is called? Computer?

Devotee: Yes.

Prabhupāda: It can do thousands of men's business. So they have discovered this machine. That means thousands of men will be unemployed. That is actually happening in your country due to so many machine. Now, take for example, formerly . . . you have seen the picture, Kṛṣṇa, Vṛndāvana picture, Kṛṣṇa's father transferring Kṛṣṇa—they were going on bullock carts, no motorcar. You have seen the picture. So formerly, transport was bullock carts. The cows and the bulls, the bulls were employed for agricultural purpose, for drawing the carts. So there was no necessity of motorcar. Now you have got motorcar, motor-tractor, you don't want the bullocks; therefore kill them. How you can utilize them? Therefore you must have slaughterhouse to kill them. And as soon as you kill them, then you have to eat them. So this is the, I mean to say, entanglement. If you kill, then you become responsible for being killed. The subtle laws . . .

Therefore, without knowing our ultimate goal of life is Viṣṇu, ''na te viduḥ svārtha-gatiṁ hi viṣṇum'' . . . ([[SB 7.5.31|SB 7.5.31]]). That is our interest. The human form of life is offered by nature after so much evolutionary process, just to understand Viṣṇu, God. This is the only business. But instead of attending our real business, we are trying to be happy in other ways. Then you can say that "If we are engaged in real business, then how the economic question will be solved? We have to work." That's all right, you work. But work simple. Why you have invented so much botheration? Work is there. If you have cows and if you have got land, then you till the land, get grains, and there is milk, there is fruit, there is flower. Anywhere, you can live peacefully. Whole economic question is solved.

And because we have forgotten, we have missed the real point, that our life is meant for God-realization, we are simply increasing botheration. ''Punaḥ punaś carvita. Adānta-gobhir viṣatāṁ tamisram. Andhā yathāndhair upanīyamānāḥ''. The leaders are blind; we are also blind. So they are advising that "If you want to solve your economic problem, why you are going to church? Why you are going to temple? Come here, increase business, industry. Take loan and start business." That's all. This is going on. But actually, the more we are trying to mislead this people . . . because they are thinking it is all right. They are . . . the social condition is becoming more and more grave. That's a fact. We are trying to solve one problem, but many other problems are coming, because we do not know what is the ultimate goal of life, because we are missing the real point.

Therefore Prahlāda Mahārāja said, ''na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ'' ([[SB 7.5.31|SB 7.5.31]]). These rascals, they are thinking that by so-called economic development, by exploiting material resources, we shall be happy. That is not possible. The best example your country has given: You have exploited the material resources, and other countries are also following, but where is the happiness? Instead of happiness, there is "hippie-ness." (laughter) So still, they have no eyes to see that "Where we are going?" ''Adānta-gobhir viśatāṁ tamisram punaḥ punaś carvita-carvanānām'' ([[SB 7.5.30|SB 7.5.30]]). Because we cannot control our senses, we are driving, we are being pushed towards the darkest region of material existence, very hard to leave. Darkest region means that we are going to become animals next life. Because this is animalistic civilization. Nature gave us the opportunity to realize God, but God-realization is meant for human being.

The human being, if he does not realize God, he's simply engaged in animalistic way of life—eating, sleeping, mating—then nature will call, "All right, sir, again become animal." ''Punar mūṣiko bhava'': "Again become a mouse." You know this story, ''punar mūṣiko bhava''? There is a story. There is a very nice story. One rat, a mouse, he came to a saintly person. Everyone comes to saintly person for some blessing, you see. Real blessing they don't want. Some material blessing. Real blessing, Kṛṣṇa, they don't want. But if you give him some blessing that "You become very rich man and this . . ." they'll be very much pleased. So this mouse also came and begged the saintly person, "Sir, I am in difficulty. If you give me some blessings?" "What is that?" "Now, the cat chases after me always. I'm very unhappy." "So what do you want?" "Now, if you make me a cat, then I can get relief from this." "All right, you become cat." So he became cat.

So after few days, again he comes: "Sir, again I am in trouble." "What is that?" "The dog is chasing me." (laughter) Don't laugh; hear seriously. "Dog is chasing." "All right, then what do you want?" "Now, make me a tiger." "All right, you become a tiger." So when he became a tiger he was staring on the saintly person like this. So he asked, "Why you are staring upon me? You want to eat me?" "Yes." So he again curses, ''punar mūṣiko bhava'': "Again you become mouse. Again you become mouse."

So that is our position. We are advanced in civilization; now we want to kill God. So we are again going to be uncivilized, to remain in the forest and to remain naked. Actually, they are practicing that: nature's life. So again they are going to be aborigines. And that is being practiced. They are going to the forest; they remain naked. So actually, ''punar mūṣiko bhava'': "Again become mouse." Civilized human being means God conscious, happy life, no trouble, no enviousness, everything happy, no hard labor. Why hard labor? Everything is there. You just employ your little intelligence, you get sufficient food by grains, by fruits, by flowers, milk. There is no difficulty if we remain in our own way.

So that is the difficulty, that we do not know that our ultimate goal of life is God-realization. Then God has got all arrangement. You cannot produce fruits and grains in factory. They are given by God. Why? That "You eat them and be Kṛṣṇa conscious and chant Hare Kṛṣṇa." But we don't want that. We want slaughterhouse, unnecessarily. Actually, if you go to the store . . . there are so many storehouses. How many stores are selling only meat? It is not possible. Ninety-nine percent fruits, vegetable, grains you are taking, and maybe a little percentage of meat. So why you cannot give up this little percentage? If you think that meat is very palatable, why don't you live on meat? Russia is also trying like that. That has become the fashion. In Moscow, it was very difficult to find out nice grains. With great difficulty Śyāmasundara used to spend two hours daily to secure these things.

So this is the problem. ''Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha māninaḥ'' ([[SB 7.5.31|SB 7.5.31]]). They are trying to be happy by the arrangement of these material activities. ''Andhā yathāndhair upanīyamānās te 'pīśa-tantryām''. They do not know that the material nature is so strong that you cannot get out of it unless you are prepared to suffer more and more. If you take to natural life and live peacefully and take to Kṛṣṇa consciousness, that is your real life. And if you simply increase botheration and problem, then you'll have to suffer. That is the position of modern civilization.

Actually, superficially we see that material advancement of material science, people have got so many machines, so many facilities. But actually, they are in trouble. Just like I gave you one example: the computer machine. It can work for thousands of men. So thousands of men means the thousands of men must be unemployed. And especially in your country they are taking advantage of this machine, because the salary is . . . if you want to pay to the worker a big, big salary, so they want to save. They are taking machine, and they think they will save money, so many worker. But the workers are becoming unemployed. The government has to give them welfare. The government will tax. That's all. (laughter.) Government will not give money, welfare, from government's pocket. The government will increase your taxation.

So you are . . . you stop payment by importing some machine; now you have to pay that money to the government. This is called entanglement. This is a crude example. I don't say that you stop all this business, but the material world is like that. You want to solve something; instead of solving, you'll create so many problems. This is material life. Because our life is not meant for solving problems and creating problem. Our life is meant for understanding God. Then everything is all right. But that you have given up.

:''na te viduḥ svārtha-gatiṁ hi viṣṇuṁ''
:''durāśayā ye bahir-artha-māninaḥ''
:''andhā yathāndhair upanīyamānās''
:''te 'pīśa-tantryām uru-dāmni baddhāḥ''
:([[SB 7.5.31|SB 7.5.31]])

They do not know that you cannot go an inch beyond the stringent laws of material nature. That is not possible.

Then the next question is that how . . . people are not interested in Kṛṣṇa consciousness, and then, they are misled by blind leaders. So how . . . what is the solution? That is Prahlāda Mahārāja saying:

:''naiṣāṁ matis tāvad urukramāṅghriṁ''
:''spṛśaty anarthāpagamo yad-arthaḥ''
:''mahīyasāṁ pāda-rajo-'bhiṣekaṁ''
:''niṣkiñcanānāṁ na vṛṇīta yāvat''
:([[SB 7.5.32|SB 7.5.32]])

Therefore one has to take shelter of a pure devotee. That is the only solution. He says, ''naiṣāṁ matis tāvad urukramāṅgrhim''. The beginning was that "They are not interested in Kṛṣṇa consciousness." Then how to become Kṛṣṇa conscious if that is the solution? Then Prahlāda Mahārāja says, ''naiṣāṁ matis tāvad'': "So long one does not approach a pure devotee," ''mahīyasāṁ niṣkiñcanānām'', "great personalities, who has no more any material interest," ''niṣkiñcana'', "and takes the dust of his lotus feet on the head . . ." ''Naiṣāṁ matis tāvad urukramāṅghrim'': "So long one does not approach such personality, there is no possibility of becoming Kṛṣṇa conscious." ''Naiṣāṁ matis tāvad urukramāṅghrim''. As soon as one approaches the pure devotee and takes the dust of his lotus feet and puts it on his head, immediately, ''anartha apagamaḥ'', he'll be freed from all this nonsense. That means he'll forget this idea that "Materially we can advance." This is the process.

So we have to approach a ''niṣkiñcana'', who has nothing to do with this material world. His only ambition is to serve more Kṛṣṇa. And if somebody approaches him and takes the dust of his lotus feet, then he can understand. ''Mahīyasāṁ pāda-rajo-'bhiṣekaṁ niṣkiñcanānāṁ na vṛṇīta yāvat''.

(aside) Our time is over?

Devotee: It's . . . (indistinct)

Prabhupāda: All right. So in this way Prahlāda Mahārāja talked with his father, and the father became more angry. Instead of taking the lesson . . . ''mūrkhāya upadeśa hi prakopāya na śāntaye ''(''Hitopadeśa'' 3.4). If you teach lesson to a foolish person, he'll be simply angry. He'll not take your lesson. How it is so? ''Payaḥ-pānaṁ bhujaṅgānāṁ kevalaṁ viṣa-vardhanam''. If you keep a snake and if you want to make friendly behavior with him, that "My dear snake, don't bite any more. I'll give you milk and banana. You eat here and stay here nicely," he'll not . . . his poison will increase, and one day he will . . . there is a story in the Hitopadeśa: one day, one . . . the same thing. That's all. So ''payaḥ-pānaṁ bhujaṅgānāṁ kevalaṁ viṣa-vardhanam'' (''Nīti Śāstra''). So these are lessons, stories.

So his father, Hiranyakasipu, became more and more angry. So one day . . . because after all, son and father. The son was simple boy. So one day he said, "Prahlāda, I shall now kill you. I shall see how your Kṛṣṇa saves you." So immediately, Prahlāda was seeing to the pillars of the hall. He was king. So Hiraṇyakaśipu asked him, "Is your God, Kṛṣṇa, in the pillar?" He said: "Yes, sir. Yes, my father, He is there." So immediately, with anger he broke the pillar and Hiraṇyakaśipu, er, Narasiṁha-deva came out.

Now we can honor Him.

Devotees: All glories to Śrīla Prabhupāda. (obeisances) (cut) (end)

720420 - Lecture SB 07.06.01 - Hong Kong

2020-06-09T16:32:13Z

Angela:

[[Category:1972 - Lectures]]
[[Category:1972 - Lectures and Conversations]]
[[Category:1972 - Lectures, Conversations and Letters]]
[[Category:1972-04 - Lectures, Conversations and Letters]]
[[Category:Lectures - Asia]]
[[Category:Lectures - Asia, Hong Kong]]
[[Category:Lectures, Conversations and Letters - Asia]]
[[Category:Lectures, Conversations and Letters - Asia, Hong Kong]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70601]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
[[Category:1972 - New Audio - Released in December 2015]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1972 - Lectures|1972]]'''</div>
{{RandomImage}}

<div class="code">720420SB-HONG KONG - April 20, 1972 - 27:10 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1972/720420SB-HONG_KONG.mp3</mp3player>

Prabhupāda: (indistinct) . . . You all understand English?

Children: Yes!

Prabhupāda: Thank you. Hare Kṛṣṇa. ''Jaya''. Very good. (chuckles) Oh, nice.

(Prabhupāda leads ''kīrtana'' with children) (obeisances)

:''kaumāra ācaret prājño''
:''dharmān bhāgavatān iha''
:''durlabhaṁ mānuṣaṁ janma''
:''tad apy adhruvam arthadam''
:([[SB 7.6.1|SB 7.6.1]])

This is a verse spoken by Prahlāda Mahārāja, Prahlāda Mahārāja, when he was a five-years-old boy, like all these children. ''Kaumāra. Kaumāra'' age is called from five years to ten years. That is called ''kaumāra''. So Prahlāda Mahārāja was born of an atheist father. The father was atheist number one, Hiraṇyakaśipu. He is described as ''rākṣasa'', demon, like that. ''Daitya. Daitya'' means demon.

There are two classes of men. One class is called ''daitya'' and the other class is called ''devata. Dvau bhūta-sargau loke daiva āsura eva ca'' ([[BG 16.6 (1972)|BG 16.6]]). There are two classes of men, known as ''daiva'', and another, ''asura. Viṣṇu bhaktaḥ bhaved daiva āsuras tad viparyayaḥ''. Those who are devotees of the Lord, they are called ''daiva'' or ''devata'', demigods. And those who are just the opposite number, they are called ''daitya'', or demon.

So Hiraṇyakaśipu was atheist. Fortunately, he was so fortunate that he got a great Vaiṣṇava devotee son, Prahlāda Mahārāja. You have heard his name, Prahlāda Mahārāja. He is one of the ''mahājanas''. There are twelve ''mahājanas'' in the ''śāstras''. ''Mahājano yena gataḥ sa panthāḥ''.

:''tarko 'pratiṣṭhaḥ śrutayo vibhinnā''
:''nāsau munir yasya mataṁ na bhinnam''
:''dharmasya tattvaṁ nihitaṁ guhāyāṁ''
:''mahājano yena gataḥ sa panthāḥ''
:([[CC Madhya 17.186|CC Madhya 17.186]])

The mystery of religious life is very, very secret. Secret means for ordinary man it is very difficult to understand. Therefore ''śāstra'' says ''tarko 'pratiṣṭhāḥ''. If you want to learn what is spiritual life simply by your argument, dry, philosophical speculation, it will never be achieved. ''Tarko 'pratiṣṭhāḥ śrutayo vibhinnā''. If you study the ''Vedas'' . . . there are different ''Vedas'', principally ''Sāma, Yajur, Atharva, Ṛg''— but you cannot understand the objective of the ''Vedas'' simply by studying yourself. Therefore ''Vedas'' says, ''Kaṭhopaniṣad'', ''tad vijñānārthaṁ sa gurum evābhigacchet śrotriyaṁ brahma-niṣṭham samit-pāṇiḥ'' (MU 1.2.12). Like that. In every ''śāstra'' the injunction is if you want to understand the essence of Veda, then you must approach a realized, self-realized person. In the ''Bhagavad-gītā'' also the same thing is said. ''Tad viddhi praṇipātena paripraśnena sevayā'' ([[BG 4.34 (1972)|BG 4.34]]).

So Prahlāda Mahārāja, although he was born of a father who was atheist number one, godless, by the grace of Nārada Muni he became a great devotee. So his father was very careful that nobody comes and instructs his son about Vedic way of life or God consciousness, Kṛṣṇa consciousness. He was very careful not to allow anyone. He appointed teachers for his son, strictly prohibiting about . . . just like nowadays it has become . . . what is called? State? Secular state. "Don't talk of God." This is the present situation of the world, atheist class. "Don't talk of God."

But they do not know that they have not much improved by "Don't talk of God." The situation is becoming grimmer and grimmer. But they have no eyes to see. They have no eyes to see. This godless civilization will not make them happy. That's a fact. ''Harāv abhaktasya kuto mahad guṇa manorathena asato dhāvato bahiḥ'' ([[SB 5.18.12|SB 5.18.12]]). If one is godless, then however qualified he may be from the material point of view, he is useless. ''Harāv abhaktasya kuto mahad guṇā''. He cannot have any good quality. Why? ''Manorathena asato dhāvato bahiḥ''. Because he is on the mental platform. So by speculation on the mental platform, he will accept which is not spiritual. ''Asata. Asato māṁ sad gamaḥ''. That is the Vedic injunction. Don't keep yourself in the ''asata'', but you try to transcend to the sat platform, ''oṁ tat sat''. That means spiritual platform.

So those who have no spiritual knowledge, they are on the mental platform. There are many platforms of our life. ''Indriyānī parāṇy āhur indriyebhyaḥ paraṁ manaḥ manasas tu parā buddhir'' ([[BG 3.42 (1972)|BG 3.42]]). So ordinarily we are bodily, we think, "I am this body." This is called . . . body means my senses. So civilization based on this bodily concept of life are interested only sense gratification. That is their aim of life. ''Indriya-tarṣaṇāt'', sense gratification. And those who are disgusted with sense gratification, they go little higher on the mental platform, mental speculation, just like philosophy, poetry, like that. Gross means they are working very hard day and night for sense gratification, just like hogs and dogs.

That is stated in the ''śāstra. Nāyaṁ deha deho bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye'' ([[SB 5.5.1|SB 5.5.1]]). Ṛṣabhādeva says that this human form of life is not meant for working so hard like cats and dogs. That is not recommended. ''Ayam deha''. But the material world, people are so enchanted that working day and night they think, "I am enjoying." This is called ''māyā''. Actually he is working day and night, and he is thinking that, "I am happy. I am making progress." This is called ''māyā''.

So the world situation is very, very downward. Don't think that you are making progress. It is not progress. ''Śāstra ''says, ''parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam'' ([[SB 5.5.5|SB 5.5.5]]). So long a human being is not interested in the subject matter of ''ātma-tattva'', "What I am," then whatever he is doing, he is becoming defeated. He is not victorious; he is defeated. ''Parābhavas tāvad abodha-jāto. Abodha-jāto''. He is a rascal, fool. He does not know what is his interest. He does not know that by nature's law:

:''prakṛteḥ kriyamāṇāni''
:''guṇaiḥ karmāṇi sarvaśaḥ''
:''ahaṅkāra-vimūḍhātmā''
:''kartāham iti manyate''
:([[BG 3.27 (1972)|BG 3.27]])

By nature's law we have to transmigrate in so many species of life—from aquatics to plants, trees, then insect, then flies, then birds, then beast, then uncivilized human being. Then we have got this civilized form—especially those who are born in India, because in India the ''varṇāśrama-dharma'' is here.

India, Hindu . . . "Hindu" is a foreign name given by the Muhammadans. Actually our real position is followers of the ''varṇāśrama-dharma'': four ''varṇas'' and four ''āśramas''. This is the stepping stone for civilized life, ''varṇāśrama: brāhmaṇa, kṣatriya, vaiśya, śūdra''; and ''brahmacārī, gṛhastha, vānaprastha, sannyāsa''.

This system of social order, I mean to say, spiritual and material, it is so systematically done that one who follows this system, automatically he becomes at the end Kṛṣṇa conscious. That is his highest objective. Unfortunately, they do not know it. ''Na te viduḥ svārtha-gatim hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ'' ([[SB 7.5.31|SB 7.5.31]]). They are enchanted by the glaring materialistic . . . material energy of the Supreme Personality of Godhead.

Just like we come from airport to this hotel. This city is very nice. Not only this city, I am traveling all over the world. There are very, very nice cities in Europe, America and other countries also. It is all right. You decorate this city nice, you make your life very comfortable. But if you forget Kṛṣṇa, then you are defeated. Then you are defeated. That is the instruction given by Kṛṣṇa to Arjuna. ''Yuddhyasva mām anusmara'' ([[BG 8.7 (1972)|BG 8.7]]). Arjuna did not stop his fighting capacity. He was a ''kṣatriya''. And Kṛṣṇa did not encourage him that, "You should stop fighting." Rather, Arjuna was trying to stop fighting, Kṛṣṇa said: "No. You are ''kṣatriya''. You cannot stop fighting."

So don't think that by becoming Kṛṣṇa consciousness . . . Kṛṣṇa conscious, one becomes a vagabond. No. One gentleman talked with me that "Your Vaiṣṇava philosophy has made our country coward." No. You do not know what is Vaiṣṇava. In India there were two great fights: one, the fight between Rāma and Rāvaṇa, and the another great fight was between these two, Kurus and the Pāṇḍavas. In both the fighting the hero was Vaiṣṇava. The hero, Hanumānjī, Vajrāṅgajī, who fought on behalf of Lord Rāmacandra, he is a Vaiṣṇava. And Kṛṣṇa . . . and Arjuna, who also fought on behalf of Kṛṣṇa, he is a ''kṣatriya''. So they do not know what is Vaiṣṇava philosophy.

Vaiṣṇava philosophy means the Vaiṣṇava is ready to do anything for God's sake. That is Vaiṣṇava. It is approved by God, Kṛṣṇa, then they are ready to do anything. This is Kṛṣṇa consciousness movement. It is not that by Kṛṣṇa consciousness movement everything, our daily routine work, will be stopped. No. I am very glad to see that these small children are being trained here in such a far distant place from India. I thank our Bhūrijana Prabhu for his this work. But this is the aim for training them in Kṛṣṇa consciousness: ''brahmacārī''. And if one becomes very solid in Kṛṣṇa consciousness, then his further progress of life . . .

Just like I was quoting the instance of Prahlāda Mahārāja. Prahlāda Mahārāja was a devotee from the very birth, but he was a great king, he was a great ruler. Dhruva Mahārāja, he was also a devotee from the very beginning of his life, but he was a great ruler, a great king. So do not misunderstand that by accepting Kṛṣṇa consciousness everything will be stopped. No. Nothing will be stopped.

Simply one has to change the consciousness. That's all. Just like Arjuna did. Arjuna was a fighter in the beginning of ''Bhagavad-gītā''. He remained a fighter after hearing ''Bhagavad-gītā''. He did not change his position as a fighter, as a ''kṣatriya''. But in the beginning he was thinking non–Kṛṣṇa conscious. He was thinking of his personal interest, personal sense gratification. But at the end he decided to satisfy Kṛṣṇa.

This is the difference, materialism and spiritualism. If you want to satisfy your senses, that is materialism, and if you want to satisfy Kṛṣṇa's senses, that is spiritual. You have to satisfy. Our position is . . . (end)

720307 - Lecture SB 07.09.09 - Calcutta

2020-06-09T16:30:59Z

Angela:

[[Category:1972 - Lectures]]
[[Category:1972 - Lectures and Conversations]]
[[Category:1972 - Lectures, Conversations and Letters]]
[[Category:1972-03 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Calcutta]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Calcutta]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70909]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
[[Category:1972 - New Audio - Released in December 2015]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1972 - Lectures|1972]]'''</div>
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<div class="code">720307SB-CALCUTTA - March 07, 1972 - 51:42 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1972/720307SB-CALCUTTA.mp3</mp3player>

Prabhupāda: We are talking of Prahlāda Mahārāja's prayer. He was thinking himself unfit for offering prayers to the Lord. But still, because he was requested by the great demigods headed by Lord Brahmā and others, he thought that material qualification, namely high parentage, riches, beauty, bodily strength, yogic power, all of them are not qualification for becoming a devotee or qualified to approach the Supreme Personality of Godhead.

:''manye dhanābhijana-rūpa-tapaḥ-śrutaujas-''
:''tejaḥ-prabhāva-bala-pauruṣa-buddhi-yogāḥ''
:([[SB 7.9.9|SB 7.9.9]])

These things I have already explained. ''Dhana'' means riches; ''abhijana . . . abhijata'' means aristocratic family; ''bala'' means bodily strength; ''buddhi'', intelligence; ''pauruṣa'', power in endeavor, industrious. These are material qualification. And the ''yoga, aṣṭa-siddhi-yoga'', that is also material. By exercising the body to concentrate the mind, that is also material. Because mind is material, subtle form of matter. It is explained in the ''Bhagavad-gītā, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca'' ([[BG 7.4 (1972)|BG 7.4]]). Mind, intelligence, ego, ''ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā''. So they are subtle form of matter.

So yogic exercise means to control the mind, ''dhyānāvasthita-tad-gatena manasā'' ([[SB 12.13.1|SB 12.13.1]]). In order to make the mind controlled and fully fixed up on the Supreme Personality of Godhead, that is required in yoga meditation. ''Dhyānāvasthita'', one remains in meditation. What for? ''Dhyānāvasthita-tad-gata manasā'', just in order to make the mind completely, completely absorbed in Kṛṣṇa. ''Dhyānāvasthita-tad-gatena manasā paśyanti''. By concentrating the mind upon Kṛṣṇa, generally Lord Viṣṇu, ''dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ'' ([[SB 12.13.1|SB 12.13.1]]), they are also material endeavor. They are not spiritual. Because spiritual life begins when one understands fully that he is not this body.

That is the beginning of instruction in the ''Bhagavad-gītā''. When Kṛṣṇa saw that Arjuna was talking on the platform of bodily concept of life, He was not talking seriously anything. Arjuna could understand that, that Kṛṣṇa was just talking as friend, not very seriously. Therefore, he submitted himself as a student: ''śiṣyas te 'haṁ śādhi māṁ prapannam'' ([[BG 2.7 (1972)|BG 2.7]]). So . . . and He chastised him, that "You have no spiritual knowledge, still you are talking just like a great scholar." ''Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase'' ([[BG 2.11 (1972)|BG 2.11]]). "You are talking just like a very learned man." (break) That means one who is . . .

(break) . . . that is animal life. There is no beginning of spiritual life. Spiritual life begins when one understands that he is not this body. That is called ''brahmā-bhūta. Brahma-bhūta''. So long one identifies with the body, he is ''jīva-bhūta. Jīva-bhūtā mahā-bāho yayedaṁ dhāryate jagat'' ([[BG 7.5 (1972)|BG 7.5]]). And when one realizes ''ahaṁ brahmāsmi'', "I am ''Brahmin'' . . ." But unfortunately the Māyāvādī philosophers, they take it ''ahaṁ brahmāsmi'' means "I am the Supreme ''Brahmin''." No. ''Brahmāsmi'' means "I am spirit soul." Spirit soul is ''Brahmin'', and the Supreme ''Brahmin'' is different. Supreme ''Brahmin, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān'' ([[BG 10.12-13 (1972)|BG 10.12]]), that is Kṛṣṇa, ''viṣṇu-tattva''. So unfortunately these Māyāvādī philosophers, they accept ''brahmāsmi'' means "I am the Supreme." We are not the Supreme. We are subordinate. So long this knowledge lacks, one is not completely in knowledge.

Kṛṣṇa says, therefore, ''bahūnāṁ janmanām ante jñānavān māṁ prapadyate'' ([[BG 7.19 (1972)|BG 7.19]]). Amongst the persons who have realized themselves as Brahman, as spirit soul, they also, after trying many, many births . . . that means they are not ''muktas'', that is still ''baddha'', conditioned. ''Bahūnāṁ janmanām ante jñānavān''. Not ordinary person; those who are wise. Wise means those who are in the spiritual platform to understand his position as spirit soul, not this body, such persons, after many, many births, surrenders to Kṛṣṇa. That is the ultimate knowledge. ''Bahūnāṁ janmanām ante jñānavān māṁ prapadyate, vāsudevaḥ'' ([[BG 7.19 (1972)|BG 7.19]])—to make it clear more—''vāsudevaḥ sarvam iti''. Vāsudeva, Kṛṣṇa, is the Supreme. He is everything.

So ''yoga, yoga'', this bodily practice, that if I am not body, then what shall I get by bodily exercise? Bodily exercises can help me little, but that is not spiritual platform. The ''ṣaṭ-cakra, kuṇḍalinī'', these are through the bodily concept of life. Actually, to tell the truth, those who are too much bodily absorbed that, "I am this body," for them this ''yoga'' practice is recommended. Not for the intelligent man. Because one who identifies himself with this body, he is not very intelligent. But because such persons are not very intelligent, for them this bodily exercise of ''yoga, aṣṭāṅga-yoga'', is recommended. Not for the intelligent person. Intelligent persons, they take immediately to the devotional service. Immediate.

Just like Kṛṣṇa . . . Lord Caitanya begins immediately spiritual life, and He instructs Sanātana Gosvāmī, ''jīvera svarūpa haya nitya kṛṣṇa dāsa'' ([[CC Madhya 20.108-109]]). This is spiritual life. You . . . from the very beginning, you take it for granted that, "I am eternal servant of Kṛṣṇa. I am not this body. Neither I have anything to do in relationship with this body." Because as soon as I identify with my body, then the family relation, the society relation, the national relation, the country relation, so many things in relationship with the body we accept as truth. But that is not truth. As soon as the body finishes, everything finishes. Therefore, Prahlāda Mahārāja says, ''yoga'' is also not helpful for approaching the Supreme Personality of Godhead.

:''manye dhanābhijana-rūpa-tapaḥ-śrutaujas-''
:''tejaḥ-prabhāva-bala-pauruṣa-buddhi-yogāḥ.''
:([[SB 7.9.9|SB 7.9.9]])

This is plural number, ''yogā'', all these kind including. ''Nārādhanāya hi bhavanti''. They are not qualification for worshiping the Supreme Personality of Godhead. Na ''ārādhanāya hi bhavanti. Nārādhanāya hi bhavanti parasya puṁsaḥ. Parasya. Parasya puṁsaḥ. Puṁsa'' means enjoyer, ''puruṣa''. The Lord is ''puruṣa'', the male. The Lord, the Supreme Truth, Absolute, cannot be female. Just like so many others, Māyāvādī philosophers, they think that the Supreme Absolute Truth can be female. No. He can be female, but the real form is ''puṁsa''. Just like Arjuna accepts the Absolute, ''paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣaṁ śāśvataṁ'' ([[BG 10.12-13 (1972)|BG 10.12]]). The Lord is ''puruṣa''; He is not female. Here also ''puṁsa''.

Another meaning of ''puruṣa'' means "enjoyer." Just like we have got experience that the male is considered to be the enjoyer and the female is considered to be the enjoyed; although in this material world everyone is under illusion, everyone is thinking that he is enjoyer or she is enjoyer. So long we have got this false identification that, "I am enjoyer," that is ''māyā''. We are not enjoyer. We are enjoyed. That is real philosophy. Therefore it is said, ''parasya puṁsa'', predominated. We are not predominator. That is liberation.

Everything is ''prakṛti''. The ''jīvas'', they have been described as ''prakṛti. Apareyam itas tu viddhi me prakṛtiṁ parā''. In the ''Bhagavad-gītā'', Kṛṣṇa says that these material elements—earth, water, air, fire, mind, intelligence, ego—they are ''bhinnā me prakṛti aṣṭadhā'' ([[BG 7.4 (1972)|BG 7.4]]). ''Prakrti''. He is ''puruṣa''. ''Prakṛti'' means female. So they are also all energy. Energy. Just like here, try to understand, the ''karmīs'', unless they have got a wife, they cannot work; they are not very enthusiastic. Therefore, according to the ''karmīs'', when the boy is developed, immediately the parents get him a wife for him. Otherwise he will be dull, he cannot work. Energy, ''śakti''. If one has got good wife, then he gets energy to work. Therefore, ''prakṛti''. She is called ''prakṛti'', energy.

Similarly . . . this is a fact. Kṛṣṇa has got also energy, the original ''puruṣa''—Rādhārāṇī, energy, ''prakṛti''. Kṛṣṇa is engladdened in the presence of Rādhārāṇī. That is nature. Similarly, a man, he becomes energized if he has got a good wife or good mother. This is the history of the whole world. Any great man in this world, you will find that behind him he has got a good wife or good mother. ''Prakṛti'', energy. That energizes him. In our country we have seen many persons, just like Sir Gurudas Banerjee, Ishwar Chandra Vidyasagar. They had very good mothers, and they became very great men. Similarly, we saw one Englishman, Lord Willingdon, he had a very intelligent wife and he became great man.

So this ''prakṛti'' is energy. By the energy of one woman, one becomes very great. That is the material arrangement. Not only material, in the spiritual world also the same thing. Just like Kṛṣṇa is energized in the presence of Rādhārāṇī. In the presence of Rādhārāṇī. Kṛṣṇa is called Madana-mohana, and Rādhārāṇī is called Madana-mohana-mohinī. So the law is the same. But here in this material world, everything is perverted. Perverted. Therefore, we do not get the real energy. There is frustration, there is confusion. So we have to come to the real platform. Disease, diseased person . . .

A diseased person, there are nice eatable things, enjoyable things, but he cannot eat, he cannot taste it, diseased person. Liver function is not working; therefore, he cannot taste it. So this spiritual life means to come to the original position, where everything will be tasty. Everything will be tasty. ''Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api deha-bhedaṁ gatau tau'' ([[CC Adi 1.5|CC Adi 1.5]]). Then we can understand what is spiritual life, what is spiritual love.

So . . . but the material things cannot help us. That is the statement of . . . ''nārādhanāya hi bhavanti parasya puṁso. Parasya puṁsaḥ''. Not this material person—''parasya''. He is transcendental ''puruṣa'', not ''puruṣa'' like us. Today in this life I have got a dress of a ''puruṣa'', or next life I can get a dress of a female. Because here all are living entities, they are ''prakṛti''. Actually they are ''prakṛti'', but they are falsely dressed as ''puruṣa''. Falsely dressed. ''Jīva-bhūtaṁ mahā-bāho'' ([[BG 7.5 (1972)|BG 7.5]]). They are superior, superior energy, superior ''prakṛti'', but they are not ''puruṣa''.

So the Māyāvādī theory, that by salvation means he becomes one with the Supreme. One with the Supreme, how it is possible? The Supreme is ''puruṣa'' and I am ''prakṛti''. So there must be difference between ''puruṣa'' and ''prakṛti''. The ''prakṛti'' cannot . . . a female cannot artificially become a male. That is not possible. And because we are trying artificially to become the supreme male, therefore that is ''māyā''. That is ''māyā. Māyā'' means which is not fact. ''Mā-yā'': it is false. So falsely we are trying to be ''puruṣa'', enjoyer. This whole world is struggling to become ''puruṣa'', enjoyer, everyone. Nation-wide, society-wide, they are trying to be ''puruṣa''.

So therefore these material qualities will not help us to become . . . to approach the Supreme ''Brahmin''. How? ''Bhaktyā tutoṣa bhagavān gaja-yūtha-pāya. Gaja-yūtha-pāya'', the Gajendra, he was in danger. But although it was animal, but by simple devotional service, he satisfied the Supreme Lord and he was saved. And another thing is then we should not think that opposite, as it is said, ''dhana jana . . . dhanābhijana-rūpa-tapaḥ-śruta''. Now Prahlāda Mahārāja says that material wealth is not sufficient qualification to become a devotee to approach the Lord. Does it mean if we become poor, then we can approach the Supreme Personality of Godhead? No. That is also not a qualification.

In material sense, this ''dhana . . . dhana'', riches, it is relative. A poor man has got, say, ten rupees, he is thinking, "Oh, I am very rich man." And a rich man to our consideration, another man, he has got ten lakhs of rupees, he is thinking, "I am poor man because I have no ten crores of rupees." So it is not the money which makes one rich, because it is a status of mental concoction. The poor man, he hasn't . . . he gets one paisa, two paisa, he sometimes he gets ten rupees, he thinks, "I am very rich man." And another man, he earns one lakh, two lakhs at a time. So unless he comes to ten crores of rupees, he does not think himself rich man. So which one is rich and which one is poor? It is very difficult to ascertain.

So the fact is that ''bhakti'' does not depend on such poverty or richness. That is to be understood. It is not that the poverty-stricken man will be a great devotee. No. That is also not a qualification. And it is also not a qualification that a very rich man can become devotee. No. Therefore, Caitanya Mahāprabhu suggests . . . not the suggestion of Caitanya Mahāprabhu, it is in the ''Śrīmad-Bhāgavatam: sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ'' ([[SB 10.14.3|SB 10.14.3]]). ''Sthāne sthitāḥ''. You remain in your place, it doesn't matter.

In your consideration whether you are rich or poor, it doesn't matter. You remain in your position. ''Sthāne sthitāḥ śruti-gatām''. You simply give your aural reception. What is that aural reception? ''San-mukharitāṁ bhavadīya-vārtām. San-mukharitām'': those who are devotees, from their mouth you try to understand the glories of the Lord. This is the first-class qualification. Not that to become rich or poor.

Richness or poverty is no hampering. Because spiritual life is so great, so sublime, that is this ''ahaitukī hata''. No material thing can check your spiritual progress. The only qualification you require, as Caitanya Mahāprabhu accepted when he was talking with Rāmānanda Rāya, he was prescribing one after another different processes—''karma, jñāna, yoga, dhyanavista, bhakti'', so many things—and Caitanya Mahāprabhu was denying one after another, ''eho bāhya āge kaha'', "This is not. This is external."

He began from the ''varṇāśrama-dharma'', because that is the beginning of civilization.

:''varṇāśramācāravatā''
:''puruṣeṇa paraḥ pumān''
:''viṣṇur ārādhyate puṁsāṁ''
:''nānyat tat-toṣa-kāraṇam''
:([[CC Madhya 8.58|CC Madhya 8.58]])

Because unless one comes to the institute of ''varṇāśrama-dharma—brāhmiṇ, kṣatriya, vaiśya, śūdra, brahmacārī, vānaprastha'' and ''sannyāsa'', ''gṛhastha''—they are not considered as civilized. So he began from this, Rāmānanda Rāya. But Caitanya Mahāprabhu said, ''eho bāhya āge kaha'': "This is external. If you know something more, you can explain." Then he recommended ''karma-tyāga''. That is also Caitanya Mahāprabhu said, ''eho bāhya'', "It is external."

In this way, when Rāmānanda quoted one verse from Brahmā's prayer in the ''Śrīmad-Bhāgavatam, jñāne prayāsam udapāsya namanta eva jīvanti san-mukharitāṁ bhavadīya-vārtām'' . . . ([[SB 10.14.3|SB 10.14.3]]) ''Jñāne prayāsam''. Brahmā recommended that one should not endeavor by his individual effort to approach the Supreme Personality of Godhead. One's business should be that he may not change his position. Means he may remain a ''gṛhastha'', he may remain a ''brāhmiṇ'' or ''śūdra'' or a ''sannyāsī'', it doesn't matter. In whatever position he is, he is all right. The only business is that you should not be proud of mental speculation, ''jñāna-tyāga''.

You have to give up this practice of mental speculation, but you try to understand the Supreme Lord by hearing from a realized soul, ''san-mukharitāṁ bhavadīya-vārtām''. Then the result will be, gradually, although the Supreme Lord is never conquerable, still He will be conquered. ''Ajito 'py jito 'py asi. Ajita'', nobody can conquer. But simply by hearing about Him, you go on hearing, hearing about Him, one day you will find that the Supreme Lord has been conquered by you. You have become victorious.

That conquered means you have understood the whole science of Kṛṣṇa, whole spiritual science. This is recommended by Caitanya Mahāprabhu, and this Kṛṣṇa consciousness movement follows this principle. We are trying to give opportunity, every man, to hear about Kṛṣṇa. There is no need of practicing in the beginning. If you can practice, it is all right. But there is no need. Simply you hear about Kṛṣṇa. The ''Bhagavad-gītā'' . . . to hear about Kṛṣṇa means the ''Bhagavad-gītā'' is spoken by Kṛṣṇa, you can hear. The ''Śrīmad-Bhāgavatam'' you can hear. And you remain in your position. We don't want to disturb your position. Whatever you are, you remain. But you hear about Kṛṣṇa. Then gradually Kṛṣṇa will be conquered by you. ''Ajita'', ''Ala-Kṛṣṇa''.

So these things, people think that these riches or yogic power or bodily strength or influence, these are the qualification. They are not actually qualification, neither they are disqualification, if, provided . . . but the difficulty is, one who is rich, one who is very powerful, one who is very influential, he thinks, "What shall I do by hearing about Kṛṣṇa? I have got everything, I am so powerful, I am so rich." That is the disqualification. If he simply agrees to hear about Kṛṣṇa, then it is all right. We, according to Gosvāmīs, we don't say that riches, wealth, is a disqualification. But it must be engaged in the service of the Lord. ''Nirbandhe kṛṣṇa sambandhe yukta vairāgyam ucyate'' (''Bhakti-rasāmṛta-sindhu'' 1.2.255).

Just like Rāmānanda Rāya. He was very rich man, he was governor, but he always engaged himself in Kṛṣṇa's service. He was one of the most confidential servant and devotee of Lord Caitanya. So the conclusion is that richness or aristocracy, they are not qualification and they are not disqualification also, provided we agree to hear about Kṛṣṇa from the right source. This is the conclusion.

Then he says, ''viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha-pādāravinda-vimukhāt śvapacaṁ variṣṭham'' ([[SB 7.9.10|SB 7.9.10]]). ''Viprād, brāhmiṇ, dvi-ṣaḍ-guṇa'', a ''brāhmiṇ'' not by birth but with quality. ''Guṇa-karma-vibhāgaśaḥ''. That is ''śāstra. Śāstra'' means, Lord Kṛṣṇa says, ''cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ'' ([[BG 4.13 (1972)|BG 4.13]]). A ''brāhmiṇ'' or a ''kṣatriya'' or a ''vaiśya'' or a ''śūdra'' or a ''brahmacārī'' or a ''gṛhastha, vānaprastha, sannyāsī'', they are divided according to the quality. According to the quality. Never says ''janma''. Quality.

So here also it is said, ''viprād dvi-ṣaḍ-guṇa-yutād. Dvi'' means double, twice, and ''ṣaḍ'' means six, then means twelve. Twelve kinds of qualities a ''brāhmiṇ'' meets. The twelve kinds of qualities are also mentioned here. (reads from Śrīdhara Swami commentary:) ''Evaṁ bhaktyeva kevalaya hari'' . . . (indistinct) . . . ''sambhavati tukta idaniṁ bhaktiṁ vinā na kiñcit toṣa'' . . . (indistinct) . . . ''dviṣaṭ'' . . . (indistinct) . . . ''guṇa'' . . . (indistinct) . . . ''variṣṭhaṁ manye''. Even a ''brāhmiṇ'', unless one is qualified by the twelve prescribed qualities in the ''śāstra'', he cannot be accept . . . he cannot be accepted as ''brāhmiṇ''.

Śrīdhara Swami says that even though one is qualified with all those good qualities which indicates that one is ''brāhmiṇ'' . . . Prahlāda Mahārāja also says that ''viprād dvi-ṣaḍ-guṇa-yutād'' ([[SB 7.9.10|SB 7.9.10]]). Even though he is qualified, but he is not a devotee. Generally, those who are very highly qualified ''brāhmiṇ'', they are very proud, and they do not become a devotee, generally. "Oh, devotion, this is for poor man. This is for the . . . those who are not highly educated, for them. They are chanting, dancing." They criticize like that.

But actually that is not the fact. Jīva Gosvāmī was the most learned scholar. Rūpa Gosvāmī was most learned scholar. All the . . . Caitanya Mahāprabhu Himself, the most learned scholars. His one description of the ''Bhāgavata śloka'' . . . what is that ''śloka''? ''Ātmārāmāś ca munayo'' ([[SB 1.7.10|SB 1.7.10]]). He explained in sixty-four ways to Sārvabhauma Bhaṭṭācārya. Sārvabhauma Bhaṭṭācārya was very proud of his knowledge. He was a great scholar, Bṛhaspati's . . . he is considered to be incarnation of Bṛhaspati, the learned scholar of heaven. And still, when he argued with Śrī Caitanya Mahāprabhu about ''Vedānta-sūtra'', he was defeated. He was defeated, and then he became His disciple. Similarly, Caitanya Mahāprabhu had talks with Prakāśānanda Sarasvatī, another Māyāvādī ''sannyāsī'' scholar. So He also explained ''Vedānta-sūtra''.

So it is not that this devotional line, disciplic succession, they are necessarily very poor in knowledge. They are full in knowledge. One many not be personally very learned, but because we follow the disciplic succession, the conclusion given by the learned scholars like Caitanya Mahāprabhu, Rūpa Gosvāmī, Jīva Gosvāmī, therefore we follow the conclusion, therefore we are also learned. Because we do not follow any other path, we follow ''mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]), we follow Jīva Gosvāmī, Rūpa Gosvāmī. Therefore, we are called Rūpānuga Vaiṣṇava, Vaiṣṇava who are followers strictly. My Guru Mahārāja is described, ''rūpānuga-viruddha-apasiddhānta-dhvānta-hāriṇe''. ''Rūpānuga-viruddha''.

There are certain principles given by Śrīla Rūpa Gosvāmī. Just like ''Bhakti-rasāmṛta-sindhu'', he is giving the definition of ''bhakti'':

:''anyābhilāṣitā-śūnyaṁ''
:''jñāna-karmādy-anāvṛtam''
:''ānukūlyena kṛṣṇānu-''
:''śīlanaṁ bhaktir uttamā''
:(Brs. 1.1.11)

He is giving. This is ''bhakti. Anyābhilāṣitā-śūnyaṁ'', without any material desires. Material desires, ''bhakti'', that is not ''śuddha-bhakti''. So these are the direction of the Gosvāmīs. Narottama dāsa Ṭhākura says that, ''ei chay gosāi yāra tāra mui dāsa'' (''Nāma-saṅkīrtana'' 6), "I am servant of such person who follows strictly the principles of Gosvāmīs."

So the Gosvāmīs have given their principles, especially for general public, in the ''Bhakti-rasāmṛta-sindhu''. We have translated this book into Nectar of Devotion. So our business is everything is there, we have to follow. And my Guru Mahārāja is described as ''rūpānuga-viruddha-apasiddhānta-dhvānta-hāriṇe''. He was strictly to follow the ''rūpānuga'' principle. Rūpānuga principle, Śrīla Rūpa Gosvāmī directs in the ''Bhakti-rasāmṛta-sindhu'', "You some way or other engage people in Kṛṣṇa consciousness."

:''yena tena prakāreṇa''
:''manaḥ kṛṣṇe niveśayet''
:''sarve vidhi-niṣedhā syur''
:''etayor eva kiṅkarāḥ''
:(''Bhakti-rasāmṛta-sindhu'' 1.2.4)

Just like in Europe and America, some of our friends criticize that, "Swami Mahārāja, he is not doing this, not doing that." We are doing everything, but our main business is just to induce them to Kṛṣṇa consciousness. That is the secret. You have to induce them. Then even there is some discrepancies in the rules and regulation, it does not matter.

Rūpa Gosvāmī says, ''sarve vidhi-niṣedha syur etayor eva kiṅkara''. First of all, we must be Kṛṣṇa conscious somehow or other. We must find out. It can be changed according to country, climate and circumstances. But the result, we have to see by the result whether one has become Kṛṣṇa conscious. That is wanted. That is wanted. Then we say that this is the rule, you don't do this, we don't do this. In the beginning we have many difficulties. Because their behavior, their culture, everything just opposite. Just opposite. How you can expect everything to the right point? That is not possible. So we have to find out means how he becomes Kṛṣṇa conscious. That is my first business. So that is the secret.

So Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī followed strictly the Rūpa Gosvāmī. Just like Bhaktisiddhānta Sarasvatī Gosvāmī introduced that a ''sannyāsī'' should go for begging alms in motorcar. You see? In motorcar. They should live in palatial buildings. Now if in this age if we follow that ''rūpānuga'' . . . Śrīla Rūpa Gosvāmī used to live underneath a tree, and if we say: "Now we shall also imitate . . ." just like there are many ''bābājīs'' in Vṛndāvana, they are imitating, a small loincloth, but doing all nonsense.

So imitation is not required. Real thing is required. How . . . what is the purpose of Gosvāmī? They say that ''yena tena prakāreṇa manaḥ kṛṣṇe''. Somehow or other first of all engage him in Kṛṣṇa consciousness. That is my Guru Mahārāja's gift. He first of all started that there is no need of going to Vṛndāvana and imitate the Gosvāmīs. Live in big, big cities, in big, big palatial houses, but preach Kṛṣṇa consciousness. People may understand. Give chance to the people how they will understand Kṛṣṇa consciousness. He opened many centers. So similarly, in big, big cities, so we are doing that. And because we are following strictly the principles of Rūpa Gosvāmī, ''rūpānuga'', therefore it is somehow or other coming out very successfully. The Kṛṣṇa consciousness movement should be pushed according to the ''rūpānuga'' principle.

So here it is said, ''manye'' . . . here it is said, ''viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha-pādāravinda-vimukhāt śvapacaṁ variṣṭham'' ([[SB 1.7.10|SB 1.7.10]]), Prahlāda Mahārāja recommends. ''Śvapacam, śva'' means dog. Dog . . . ''pacati'', those who eat dog's flesh, they are considered very low born. There are different kinds of flesh eaters. In the ''Āyurveda-śāstra'' they are called, those who are eating the flesh of dog, they are called ''śvapaca''. Those who are eating the flesh of cows, they are ''go-kaga, māṁsada'', these are so many. But in the ''Manu-saṁhitā'' it is said that if one eats the flesh of cow, he is called ''go-kaga'', if one eats the flesh of dog, he is called ''śvapaca'', if one eats the flesh of this—he is giving description—but one who eats fish, he eats all the fleshes. ''Matsada-sarva-māṁsada''. If anyone eats fish, he eats all kinds of fleshes.

Devotee (1): Fish?

Prabhupāda: Fish, yes. Fish is abominable according to ''Manu-saṁhitā. Matsada-sarva-māṁsada, tasmāt matsa vivarjet''. Therefore, even you can eat the flesh of cow, but don't eat fish. That is the stricture in the ''Manu-saṁhitā''. Because if you are eating dog's flesh, then you are sinful in the matter of dog's flesh only. But if you eat fish, then you become sinful of eating all kinds of flesh. ''Matsada-sarva-māṁsada''. These are the strictures.

Of course, we have nothing to do with these dog-eaters or fish-eaters or cow-eaters. (laughs) (laughter) We are concerned with ''kṛṣṇa-prasādam''. We are interested in eating ''Kṛṣṇa's prasāda''. If Kṛṣṇa says that, "Give Me dog" or "Give Me cow flesh," we shall give and eat. But not before that. So we have no quarrel with these fish-eaters or cow-eaters. We are concerned Kṛṣṇa says, ''patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati'' ([[BG 9.26 (1972)|BG 9.26]]).

Kṛṣṇa is the Supreme Personality of Godhead. If He likes, He can eat everything. Because when Yaśodā-mayī suspected that Kṛṣṇa has eaten earth, and the boys, His playmates, were accusing Him, "Mother Yaśodā, your son has eaten earth," and Kṛṣṇa denied, "No, mother, I have not eaten," she did not believe. "All right, open Your mouth. I want to see." So when Kṛṣṇa opened, he (she) saw all the universes within. So therefore what is the question of this flesh or that flesh? Everything is there. Kṛṣṇa, because He is all-powerful, if He likes He can . . . but He does not. He does not.

So He says, ''patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati'' ([[BG 9.26 (1972)|BG 9.26]]). Kṛṣṇa is giving. Kṛṣṇa is all-powerful, He can do everything. He has no restriction. If He is restricted, then He is not God. He can do anything, but He does not do so, because He is teaching us. You cannot say that, "Kṛṣṇa can eat this; therefore we can give everything." No. Kṛṣṇa says, ''patraṁ puṣpaṁ phalaṁ toyaṁ''. You can give vegetable, flowers, grains, milk, and we take that. So we have no quarrel with that.

''Śvapaca. Śvapaca'' means the dog-eaters. The dog-eaters, they are considered to be the most abominable. The dog-eaters are there still. We have received report from our Hong Kong center that there is regular dog-eaters. And I am going there in Hong Kong. (laughter) But we are not concerned with the dog-eaters. But here Prahlāda Mahārāja says . . . dog-eaters were there . . . (indistinct) . . . millions of years ago. All kinds of people are there, always. It is not that now somebody has developed. No. Everything is perpetually existing.

We don't believe in Darwin's theory, evolution. Everything is . . . but sometimes the dog-eaters are very less, and sometimes the dog-eaters are very great. Sometimes the cow-eaters are very great, and sometimes . . . but everything is there. First-class, second-class, third-class men, ''asura'' and ''devata'', they are all existing, always existing. Otherwise, how Prahlāda Mahārāja mentions ''śvapacaṁ variṣṭham—śvapaca'' means dog-eaters—that during his time, millions and millions of years ago, there were dog-eaters? Otherwise how he says?

So all classes of men are existing always, and everyone has got chance to become a devotee. Otherwise how Prahlāda Mahārāja says ''śvapacaṁ variṣṭham''? The dog-eater is better than the ''brāhmiṇ'' with twelve qualification. ''Viprād dvi-ṣaḍ-guṇa-yutād. Vipra'' means real ''vipra'', qualified, not the so-called birthright ''vipra''. But he said ''dvi-ṣaḍ-guṇa-yutād'', a ''brāhmiṇ'' who is actually qualified with the twelve ''guṇas''. These ''guṇas'' are mentioned here, Śrīdhara Swami. He says, (reading from commentary:) ''dharmasya sattvaṁ ca damas'' . . . (indistinct) . . . ''titikṣa anasūya yajñasya danaṁ ca dhṛti sūtaṁ ca vratāni dvādaśa brāhmiṇs''. He is quoting from ''śāstra'', this is brahminical twelve qualifications.

What is that? He must be religious; he must be truthful; he must be controlling the senses; he must be controlling the mind; he should not be envious; he must be very intelligent; he must be very tolerant, ''titikṣa; anasūya'', he is not envious; ''yajñasya'', he must engage himself always in sacrificing, ''yajñasya; danaṁ ca'', he must be charitable; and ''dhṛti'', he must be . . . very powerful memory he must have; and then ''śrutasya'', very learned scholar; ''sūtaṁ ca, vratāni'', he must be endowed with vows, "I must do it," ''vratāni; dvādaśa brāhmiṇ''. These are the twelve qualities of ''brāhmiṇ''.

So here Kṛṣṇa . . . Prahlāda Mahārāja says, ''viprād dvi-ṣaḍ-guṇa-yutād'': that ''brāhmiṇ'' who is qualified with these twelve kinds of high qualities, this is ''guṇa-yutād''. But if he is not a devotee, ''aravinda-nābha-vimukhāt'', he does not like to accept the Supreme Personality of Godhead as worshipable, such . . . better than this kind of ''brāhmiṇ'' is a ''śvapaca'' Vaiṣṇava. Why? The reason is given there that:

:''. . . pādāravinda-vimukhāt śvapacaṁ variṣṭham''
:''manye tad-arpita-mano-vacanehitārtha-''
:''prāṇaṁ punāti sa kulaṁ na tu bhūrimānaḥ''
:([[SB 7.9.10|SB 7.9.10]])

This ''śvapaca'', if he becomes a devotee, he is qualified to deliver his whole family. But not the ''brāhmiṇ ''who is so proud, he cannot deliver himself, what to speak of his family, because he is proud with these qualification.

But a Vaiṣṇava . . . just like it was in case of Prahlāda Mahārāja. Prahlāda Mahārāja did not ask anything for his personal benefit, but he was so kind, he asked some benediction from the Lord for his father. This is Vaiṣṇava. He was so much tortured by his father, but still he remembered that, "After all, he is my father. So I pray something for my father." He did not ask anything for himself. He prayed at last, "My dear Lord, my father is a . . . was a great offender at Your lotus feet. If You will kindly excuse him." So Nṛsiṁha-deva said: "My dear Prahlāda, not only your father—your father's father, his father, his father, all are delivered because you are in the family."

So that is the quality of a devotee. He can deliver all the members of the family, ''sa kulam. Sa kulam'' means with all the members. ''Prāṇaṁ punāti sa kulaṁ na tu bhūrimānaḥ''. And the proud ''brāhmaṇa'' who is qualified with all these qualities, he cannot deliver himself. But a ''śvapaca'', a dog-eater, if he is a devotee, he can deliver all his family. These are the Vaiṣṇava qualifications.

So if one becomes Vaiṣṇava in a family, he is giving the best service to the family. Unfortunately, if somebody comes within our Society, the father, mother become disturbed, "Oh, he is going to be a Vaiṣṇava. Let him become a Naxalite, that's all right. But why he should become a Vaiṣṇava?" Immediately disturbed. We have got experience, you see. But he does not know that any boy who becomes a Vaiṣṇava, who is strictly following the Vaiṣṇava principles, he is doing the . . . he is giving the best service to his family. Here Prahlāda Mahārāja says, and it is confirmed by Lord Nṛsiṁha-deva.

So these are the advantage of become Kṛṣṇa conscious and Vaiṣṇava. So therefore Caitanya Mahāprabhu recommended that we may remain in different position of social and other status of life, but if we give our submissive aural reception to the teachings of Kṛṣṇa, ''kṛṣṇa-kathā'', ''Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam'', then our life is successful.

Thank you very much.

Devotees: Hare Kṛṣṇa. (break)

Devotee (1): . . . come to the ''varṇāśrama-dharma'' system that he cannot be considered civilized. But Lord Caitanya Mahāprabhu said: "I am not ''brāhmaṇa, kṣatriya, vaiśya, śūdra''."

Prabhupāda: But that is Lord Caitanya. Ordinary person is not Caitanya Mahāprabhu. Caitanya Mahāprabhu is liberated. He is talking from the liberated platform. But not everyone is on the standard of Caitanya Mahāprabhu. Therefore first of all, one has to come to the standard of ''varṇāśrama-dharma''. But Caitanya Mahaprabhu's position can be obtained, by the grace of Caitanya Mahāprabhu, by this ''saṅkīrtana'' movement. He is giving that.

That means we have to come to that position when we don't identify with this body. This ''varṇāśrama-dharma'' is identification with this body: "I am a ''brāhmiṇ''." "I am a ''brāhmiṇ''," what does it mean? This is bodily qualification, but I have got little more knowledge than others. I know what is ''Brahmin''. But still, I am not a Vaiṣṇava. Unless I become a Vaiṣṇava, I come to the position of a ''brāhmiṇ'' and then I engage himself in the Brahmin's service, that is Vaiṣṇava. That is required. Simply . . .

But in order to raise oneself to the highest standard of life, these principles of ''varṇāśrama-dharma'' should be followed. You cannot become M.A. without becoming a student in the school and college. But if there is any special service . . . just like Dr. Rabindranath Tagore, he was given doctor title from the Oxford University. (break) (end)

720222 - Lecture SB 07.09.43 - Visakhapatnam

2020-06-09T16:29:51Z

Angela:

[[Category:1972 - Lectures]]
[[Category:1972 - Lectures and Conversations]]
[[Category:1972 - Lectures, Conversations and Letters]]
[[Category:1972-02 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Visakhapatnam]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Visakhapatnam]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70943]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
[[Category:1972 - New Audio - Released in December 2015]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1972 - Lectures|1972]]'''</div>
{{RandomImage}}
<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:720222 - Lecture SB 07.09.43 - Srila Prabhupada Speaks a Nectar Drop in Visakhapatnam|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>

<div class="code">720222SB-VISAKHAPATNAM - February 22, 1972 - 37:14 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1972/720222SB-VISAKHAPATNAM.mp3</mp3player>

Prabhupāda:

:''(tvad-vīrya-gāyana) . . . mahāmṛta-magna-cittaḥ''
:''śoce tato vimukha-cetasa indriyārtha-''
:''māyā-sukhāya bharam udvahato vimūḍhān''
:([[SB 7.9.43|SB 7.9.43]])

Here is a verse spoken by Prahlāda Mahārāja. Prahlāda Mahārāja you know, a great devotee of Kṛṣṇa. From the very beginning of his life he was a great devotee. From the womb of his mother, he was a great devotee. It is possible. When his mother was pregnant, the demigods . . . there was fighting between the demigods and the demons. And while his mother was pregnant, she was being dragged, taken by Indra under custody, and on the way Indra was met by Nārada Muni. Nārada Muni objected, "What is this, that you are dragging a pregnant woman? What is this?"

Indra explained that, "Because she is the wife of Hiraṇyakaśipu, a demon with whom we have just finished our fighting; she (he) has gone away. So we are taking this lady under our custody so that as soon as she gives birth to a child, we will immediately kill so that the demonic descendants will be no more." Nārada replied that "This child is not a demon. He is a great devotee, ''mahā-bhāgavata''. So do not do this. Better give this lady under my custody. I shall take care of her, and you can go."

So Nārada Muni is the spiritual master of all demigods, so he immediately accepted the words of the great sage Nārada. Not only accepted, but they offered their respect by bowing down to the child who was in the womb of his mother. A Vaiṣṇava, it doesn't matter whether he is a child or in the womb of his mother, he's respectful. Just like Kṛṣṇa, when He was in the womb of His mother, Devakī, the demigods also offered their prayers and obeisances, you know, ''garbha-stuti''; that is mentioned in the ''Śrīmad-Bhāgavatam''.

So the Vaiṣṇava and the Lord are equally respected, even by the demigods. A Vaiṣṇava is not different from the Supreme Personality of Godhead. ''Advaya-jñāna''. In the material world, there is difference between the master and the servant. But in the spiritual world, the servant is as much respectful as the master. That is spiritual world. Sri Caitanya Mahāprabhu says, ''gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ'' ([[CC Madhya 13.80|CC Madhya 13.80]]).

Vaiṣṇava means that to become the servant of the servant of the servant of the Lord. Caitanya Mahāprabhu said like that. We don't want, as the Māyāvādī philosophy, they want to become God, advance. No. Nobody can become God. That is not possible. Caitanya Mahāprabhu says that ''jīvera 'svarūpa' haya-nitya kṛṣṇa-dāsa'' ([[CC Madhya 20.108-109]]): the real identity of living entity is eternal servant of the Lord, ''kṛṣṇa-dāsa''.

In the ''Bhagavad-gītā'' it is clearly explained, ''mamaivāṁśo jīva-bhūta'' ([[BG 15.7 (1972)|BG 15.7]]). In the ''Bhagavad-gītā'', or any Vedic literature, there is no such mention that the ''jīva'' is as good as the Supreme Lord. It is never stated. ''Aṁśa'', minute particles. Just like the sun and the sunshine. Sunshine is combination of minute luminous molecular parts. There are finer atomic parts, lumination, combined together, that is called sunshine. That minute particle, shining minute particle, is never equal to the sun. Similarly, ''jīva'' is minute particle of the supreme sun, Kṛṣṇa. ''Mamaivāṁśo jīva-bhūta'' ([[BG 15.7 (1972)|BG 15.7]]). So as the small molecular particle, shining particle in the sunshine, cannot become the sun, similarly, the molecular particle of the Supreme Soul, the ''jīvātmā'', is never equal to the Supreme Lord.

The another name of the Supreme Lord is ''asama-urdhva. Asama. Asama'' means never equal. What to speak of ordinary living entities, in the ''śāstra ''it is stated that even Lord Brahmā, Lord Śiva cannot be equal to the Supreme Personality of Godhead. That is the injunction.

:''yas tu nārāyaṇaṁ devaṁ''
:''brahma-rudrādi-daivataiḥ''
:''samatvenaiva vīkṣeta''
:''sa pāṣaṇḍī bhaved dhruvam''
:([[CC Madhya 18.116|CC Madhya 18.116]])

If anyone thinks that Nārāyaṇa, Kṛṣṇa or Viṣṇu . . . they're all ''viṣṇu-tattva, bhagavat-tattva''; Rāma. If somebody thinks that Nārāyaṇa is as good as Lord Śiva or Lord Brahmā, ''sa pāṣaṇḍi bhaved dhruvam'': he becomes a ''pāṣaṇḍī''.

So this human form of life is meant for realizing our relationship with the Supreme Lord. That is the mission of this human form of life. So our duty in this human form of life is to realize our original relationship with the Supreme Personality of Godhead. Prahlāda Mahārāja says . . . there is a stotra offered by Prahlāda Mahārāja. When Prahlāda Mahārāja's father, Hiraṇyakaśipu, was killed by Lord Nṛsiṁha-deva, He was very angry. Because this Hiraṇyakaśipu, although father of Prahlāda Mahārāja, he persecuted him in so many ways. The only fault was that he was a devotee. That is the nature of the demoniac world. Even one's son becomes a devotee and if the father is demon, then he'll be angry. That was actually happening.

So Prahlāda Mahārāja, Vaiṣṇava, he is speaking to the Lord, ''naivodvije para duratyaya-vaitaraṇyāḥ'' ([[SB 7.9.43|SB 7.9.43]]): "My dear Lord," para. Para means He is transcendental, not of this material world. ''Udvije'': "I am not anxious." Because everyone is anxious. In this material world, everyone is always anxious, either in peace or war, it doesn't matter. In peace, so-called peace . . . there is no peace. Actually, it is a place for struggle for existence with ''māyā''. So there cannot be any peace.

So everyone is full of anxiety. That is also explained by Prahlāda Mahārāja, that ''sadā samudvigna-dhiyam asad-grahāt'' ([[SB 7.5.5|SB 7.5.5]]). When his father . . . after all, father and son, the relationship is very affectionate. So even though father was not happy that his son was growing to be a great devotee, still, one day he called his son, "My dear son, what best thing you have learned from your teachers?" So Prahlāda Mahārāja is answering. He knew that his father was a demon, so he is addressing directly: ''tat sādhu manye asura-varya dehinām. Asura-varya''. "My dear father, you are the best of the ''asuras''." (laughter) ''Asura-varya. Varya'' means the best. "My dear father," ''tat sādhu manye asura-varya dehinām'', "I think," ''dehinām'', "for the living entities who have accepted this material body . . ."

There are living entities who do not accept this material body. They are in the spiritual world. Their number is greater than the number of the living entities within this material world. They are called ''nitya-siddha'', eternally perfect. And here in this material world, the living entities are called ''nitya-baddha. Nitya-baddha'' means eternally conditioned. Therefore Prahlāda Mahārāja says, ''tat sādhu manye asura-varya dehinām. Dehinām'' means in this material world. We are not this ''deha'', this body. We are ''dehī'': only accepting. Just like I am not this shirt; I am different from this shirt. This is called self-realization. ''Ahaṁ brahmāsmi'', I am spirit soul. That is ''jñāna''. So long I am identifying with this body, then my . . . I am in ignorance, I am a ''go-kharaḥ. Yasyātma-buddhiḥ kunape tri-dhātuke, sa eva go-kharaḥ'' ([[SB 10.84.13|SB 10.84.13]]).

But unfortunately, these people are going under the identification of this body: "I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am white," "I am black," "I am learned," " I am fool," " I am rich," "I am poor." All these designations are our ignorance. Therefore Prahlāda Mahārāja says ''dehinām''. Anyone who has accepted this body, ''tat sādhu manye 'sura-vārya dehināṁ sadā samudvigna-dhiyam''. Because the living entity, although spirit soul, he has accepted this material body, ''asat. Asat'' means which will not exist. This body will not exist, but we forget that. This is the most wonderful thing in this material world. Everyone is dying every moment, still, one who is living, he thinks that he will live forever. That is the most wonderful thing.

:''ahany ahani lokāni''
:''gacchanti yama-mandiram''
:''śeṣaḥ sthitam icchanti''
:''kim āścaryam ataḥ param''
:(''Mahābhārata, Vana-parva'' 313.116)

So our position is in ignorance, and therefore we are always full of anxiety. Just like this war between India and Pakistan . . . (indistinct) . . . the anxiety is not yet over; it is going on. There may be another war. So in this material world you cannot be free of anxiety. That is not possible. ''Sadā samudvigna-dhiyam asad-grahāt'' ([[SB 7.5.5|SB 7.5.5]]). ''Asad-grahāt'' means because we have accepted something which is temporary, not permanent—take, for example, this body—therefore, we must be always full of anxieties.

So Prahlāda Mahārāja advised that "The best thing which I have learned is that you should give up this material world." ''Tyaktva . . . gṛham andha-kūpaṁ ātma-pātaṁ vanaṁ gato yad dharim āśrayeta'': "My dear father, I have learned this best thing," that ''tyaktva . . . gṛham andha-kūpam''. "This world, material world, which is just like a dark well . . . if a man is thrown into this dark well as he is in this precarious condition of life, similarly, anyone who is in the material world, he is put into the dark well. Therefore, somehow or other, we have to get out of this" and ''vanaṁ gato yad dharim āśrayeta'' ([[SB 7.5.5|SB 7.5.5]]), "We shall accept the shelter of the Supreme Personality of Godhead, Hari." The father became very much angry. ''Mūrkhāya upadeśa hi prakopāya na śāntaye'': if you give good instruction to a ''mūrkha'', to a foolish person, he will be angry. He will not rectify himself, but he will be angry on that count.

So Prahlāda Mahārāja was . . . (indistinct) . . . the great devotee in the world. There are many descriptions of his characteristic and activities. In ''Bhāgavata'', ''Prahlāda-caritra'' is everyone knows. So when his father was killed, he said, ''naivodvije para deva duratyaya vaitaraṇyāḥ. Duratyayā. Duratyayā'' means very . . . very difficult to cross over this ocean of nescience, material world. It is very difficult. We do not know how we have been put into this ocean of nescience. We are traveling, going through 8,400,000 species of life. Sometimes in different species of life in different types of planets and different types of body we are passing through.

We do not know that. We know. We know even in this life we can understand that I have passed over so many bodies. I had my childhood body, I had my boyhood body, I had my youthhood body, now I have got a different body, which is old man's body. Similarly, I shall give up this body and I will have to accept another body by the laws of nature. ''Tatha dehāntara-prāptir''. As we are changing our body even in this present life, similarly, after giving up this body, I have to accept another body. ''Tathā dehāntara prāptir dhīras tatra na muhyati ''([[BG 2.13 (1972)|BG 2.13]]). But the problem is what kind of body I am going to have in my next life. That is to be thought over.

Therefore, there is no guarantee. And this time I may have so very nice body in a very aristocratic family; next life it may be the same aristocratic standard or in the higher planetary system in heavenly body, and it may also be that I can get the body of a cat and dog. Therefore, it is very essential that we should be prepared for the next body. Because after we will give up this body, and our pains and pleasure is according to the body. That is also the statement of Prahlāda Mahārāja, ''sukham aindriyakaṁ daityā deha-yogena dehinām'': we get a standard of happiness or distress. Take for example only happiness, forget our distress.

So Prahlāda Mahārāja says, ''sukham aindriyakaṁ daityā deha-yogena dehinām''. One who has got his body in the Khatau's family or any nice family, so his standard of happiness is already fixed up according to the body. He has got a body in such family or in such species of life, so his standard of life is also fixed up according to his ''karma-yogena. Jantur dehopapattaye. Karmaṇā daiva-netreṇa jantur deha upapattaye'' ([[SB 3.31.1|SB 3.31.1]]). ''Karmaṇā'', by our act. ''Janmaiśvarya-śruta-śrī'' ([[SB 1.8.26|SB 1.8.26]]). By pious activities, one can get these four things: birth in high family, rich family, ''brāhmaṇa ''family, cultured family, ''janma; aiśvarya''—riches, opulence; ''śruta''—education; and ''śrī''—beauty.

So I say to my American and European disciples always that your nation, American nation, you have got your birth in a very rich nation or rich family. In America every family is rich, because there the poorest man earns monthly not less than four to five thousand of rupees, according to our . . . (indistinct) . . . the poorest man. And what to speak of the richest man. So ''janma, aiśvarya, śruta, śrī'', these things are achieved out of pious activities. Therefore in the ''Vedas'', the ''karma-kāṇḍa vicāra'', mean, performing great sacrifices, they are mentioned, ''saha-yajñāḥ prajāḥ sṛṣṭvā'', performing ''yajña''.

In order to keep ourself happy within this material world, we have to perform ''yajña''. That we are forgetting. There is no ''yajña'' performance. Therefore, as we are forgetting to live according to the direction of the ''Vedas'', we are meeting with so many dangerous ways of life. Take, for example, in our country, twenty years ago, there was no fight between Punjab and Bengal. Now, because we are advanced, we have got independence, now the fighting is between Punjab and Bengal. This kind of advancement we are making, and we have to face such calamities more and more if we forget performance of ''yajña''.

:''yajña-śiṣṭāśinaḥ santo''
:''mucyante sarva kilbiṣaiḥ''
:''bhuñjate te tv aghaṁ pāpā''
:''ye pacanty ātma-kāraṇāt''
:([[BG 3.13 (1972)|BG 3.13]])

Everything is explained there. So unfortunately, we are forgetting our Vedic culture, and we are very much puffed up as if we are advancing. This is not advancement. We learn many industrial houses, commercial houses, they have contributed enough lumps of money to the war fund, defense fund. What for? To burn the money in gunpowder, that's all. But they are not prepared to burn the money in sacrifice.

So you have to meet all these calamities more and more. This is the fact. You cannot avoid. The law of nature, the law of God is there. You may deny the existence of God, but the God's agency, Durgā-devi, Cāṇḍī, is there. ''Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā'' (Bs. 5.44). Durgā, the goddess Durgā, the material energy, she is working under the direction of Kṛṣṇa. It is stated in the ''Bhagavad-gītā'':

:''mayādhyakṣeṇa prakṛtiḥ''
:''suyate sa-carācaram''
:''hetunānena kaunteya''
:''jagad viparivartate''
:([[BG 9.10 (1972)|BG 9.10]])

So Kṛṣṇa also says, ''daivī hy eṣā guṇamayī mama māyā duratyayā'' ([[BG 7.14 (1972)|BG 7.14]]), the same thing. As Kṛṣṇa says ''mama māyā duratyayā'', similarly, Prahlāda Mahārāja also says ''duratyayā'': it is very difficult to supplant the laws of nature. If you don't act according to the direction . . . ''Veda'' means knowledge. So in the ''Vedas'', they are giving direction how to live. Even if you want to be materially prosperous, you have to follow these rules and regulations. And if you want to get out of this material world, these are the rules and regulations. Otherwise, we have to meet always . . . already there are calamities. ''Janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]), the calamities of birth, the calamities of death, the calamities of old age, the calamities of disease, they are already there. And above that, the calamities of war, pestilence, famine, earthquake and so many other things.

So we are passing through, but we are not aware how to avoid it, how to become free from this life of anxiety. That is being described by Prahlāda Mahārāja. He says that, "For me, my Lord, I am not at all anxious. I am completely free from all these calamities." Just see. He was a boy of five years old only, but he is confident that he is not subjected to the calamities. ''Duratyaya-vaitaraṇyāḥ''. Why? ''Tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ'' ([[SB 7.9.43|SB 7.9.43]]), "Because I have learned to fulfill my heart by glorifying Your wonderful activities." ''Kīrtanam. Kīrtanam'' means to describe or to sing the glorious activities of the Lord. That is called ''kīrtanam. Kīrtana'' does not mean always that we have to chant or sing with musical instrument. I am speaking to you ''Śrīmad-Bhāgavatam'', this is also ''kīrtanam''.

So we have to accept this principle, ''kīrtanam'', always. This ''kīrtanam'' is mentioned in the ''Śrīmad-Bhāgavatam''. Every one of us, never mind, this happiness is already fixed up. When you are born in this family, your standard of happiness is already fixed up. Don't bother. The time which you have got, valuable time, save it for becoming Kṛṣṇa conscious. That is required. Save it. Don't bother always for further happiness, further happiness, further happiness. Happiness already is standard. This is . . .

:''tasyaiva hetoḥ prayateta kovido''
:''na labhyate yad bhramatām upary adhaḥ''
:''tal labhyate duḥkha vad anyataḥ sukhaṁ''
:''kālena sarvatra gabhīra-raṁhasā''
:([[SB 1.5.18|SB 1.5.18]])

The standard of happiness and distress. Just like this morning I was walking in the . . . (indistinct) . . . I saw some poor men, they were taking bath in the pit and washing their cloth. So I told them that he is also living in Bombay and here are other gentlemen, so why they could not become like them? The opportunity is open for every one of us. So why one man is like this and one man is like that? That is destined; that is called destination. ''Kālena sarvatra gabhīra-raṁhasā''. The standard of happiness and standard of distress will be there according to ''karma''. Therefore, our duty is not to be disturbed by this so-called happiness and distress. We should save time and must advance in Kṛṣṇa consciousness. ''Tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ'' ([[SB 7.9.43|SB 7.9.43]]). Simply always thinking of the wonderful activities of the Lord.

So Prahlāda Mahārāja says that, "For personally I have no anxiety, because I have learned the art how to become happy. I have learned the art, always thinking of Your glorious activities." There are so many glorious activities of Kṛṣṇa, so we can think of. If you take a flower, you can think of glorious activities of Kṛṣṇa: how artistically, how nicely the flower is made. You cannot say it is made by nature. It is made by Kṛṣṇa. Kṛṣṇa says, ''mayādhyakṣeṇa prakṛtiḥ'' ([[BG 9.10 (1972)|BG 9.10]]). ''Prakṛti'', nature, is producing, that's all right, but under the direction of Kṛṣṇa. ''Parāsya śaktir vividhaiva śrūyate'' (''Śvetāśvatara Upaniṣad'' 6.8, [[CC Madhya 13.65|CC Madhya 13.65, purport]]).

Just like your mill is running. A common man cannot see where is Mr. Dharamsey Khatau, but it is going on under your direction, that's a fact. Similarly, everything is going on under the direction of Kṛṣṇa. If we understand this fact, that is Kṛṣṇa consciousness. So while drinking water, we can remember Kṛṣṇa. Kṛṣṇa says, ''raso 'ham apsu kaunteya prabhāsmi śaśi sūryayoḥ'' ([[BG 7.8 (1972)|BG 7.8]]), "The taste of the water I am." So we are drinking water several times in a day. As soon as we drink water, we can remember immediately, "Oh, Kṛṣṇa, how nice Kṛṣṇa. He has given us this nice water, tasteful water. This is Kṛṣṇa." This is Kṛṣṇa consciousness.

So we have to practice this Kṛṣṇa consciousness, we have to teach others to become Kṛṣṇa conscious, and that requires huge amount of energy. We should be prepared. This is India's gift. The people are taking all over the world. Unfortunately, I am trying single-handed; nobody is cooperating in India. They will throw millions of dollars in the gunpowder, but not for this Kṛṣṇa consciousness movement. It is very important movement. Every philosopher, every scientist should come forward, try to understand this movement and do the needful. That is my request.

Thank you very much. Hare Kṛṣṇa.

Devotees: All glories to Śrīla Prabhupāda. (end)

670303 - Lecture SB 07.06.01 - San Francisco

2020-06-09T16:07:18Z

Angela:

[[Category:1967 - Lectures]]
[[Category:1967 - Lectures and Conversations]]
[[Category:1967 - Lectures, Conversations and Letters]]
[[Category:1967-03 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, San Francisco]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, San Francisco]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70601]]
[[Category:Audio Files 60.01 to 90.00 Minutes]]
[[Category:1967 - New Audio - Released in May 2018]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1967 - Lectures|1967]]'''</div>
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<div class="lec_code">670303SB-SAN FRANCISCO - March 03, 1967 - 61:12 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1967/670303SB-SAN_FRANCISCO.mp3</mp3player>

Prabhupāda:

:. . . ''kāñcana-gaurāṅgi''
:''rādhe vṛndāvaneśvari''
:''vṛṣabhānu-sute devi''
:''praṇamāmi hari-priye''

:''Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare''
:''Hare Rāma Hare Rāma Rāma Rāma Hare Hare''

:''śrī-prahrāda uvāca''
:''kaumāra ācaret prājño''
:''dharmān bhāgavatān iha''
:''durlabhaṁ mānuṣaṁ janma''
:''tad apy adhruvam arthadam''
:([[SB 7.6.1]])

Today I shall speak before you the conversation of Prahlāda Mahārāja and his class fellows. Prahlāda Mahārāja, when he was grown-up young man, he was a big emperor. But when he was a child, from the very beginning of his life, he was a great devotee. And his father was a great atheist. So the child was taught about this ''bhāgavata-dharma'', or . . .

''Bhāgavata-dharma'' means dealings with the Personality of Godhead. There are many kinds of dealings. So when our dealings are with the Supreme Personality of Godhead, that is called ''bhāgavata-dharma''. ''Bhāgavata'' means from the word ''bhagavān''. ''Bhagavān'' means the person who has got all the six opulences in full. He is called Bhagavān, or God.

In most scriptures of the world there is idea of God, but actually there is no definition of God. But in the ''Śrīmad-Bhāgavatam'', because it is science of God, there is definition, what do you mean by God. The definition is that one person who has got six opulences in full, He is God. What are the six opulences? ''Aiśvarya. Aiśvarya'' means wealth. And ''samāgra, aiśvaryasya samāgrasya'' (''Viṣṇu Purāṇa'' 6.5.47), complete wealth. Complete wealth means, just like we are sitting here, say, twenty-five or fifty men. Everyone has got some wealth in bank balance. But if some one of us can exceed the bank balance of every one of us, he is called ''samāgra''. Now try to understand what is the definition of God.

Now there are many rich men, not only here in your country, in other countries also. So take the whole world as a whole, and if you scrutinize who is the richest man, you will hardly find one who is the richest of all. There is a competitor, another. But here the definition is the richest. Nobody can compete with Him. The richest.

Then, ''aiśvaryasya samāgrasya vīryasya. Vīryasya'' means strength. You have got some strength, I have got some strength, but another man may be stronger than you and me. Another man is stronger than he. So nobody can say that, "I am the strongest," and nobody can say, "I am the richest."

So ''aiśvaryasya samāgrasya vīryasya yaśasaḥ. Yaśasaḥ'' means fame. Everyone, we are hankering after, every one of us, name, fame. ''Lābha-pūjā-pratiṣṭhaḥ''. This materialistic life means we want some profit, we want some fame and we want some good name. If I see that my name is stamped in the history, I think, "Oh, I am . . . my life is successful." But what is the history? Your name means your body, your photo of this body. But as soon as you leave this body, what you will do with this name? You are going to another body, another name.

So ''aiśvaryasya samāgrasya vīryasya. Vīryasya'' means strength. So one should have the complete power of riches, complete power of strength, complete fame. ''Aiśvaryasya samāgrasya vīryasya yaśasaḥ śriyaḥ'', and complete beauty. And ''jñāna'', complete knowledge, and ''vairāgya'', complete renouncement.

If you can find out somebody that nobody is richer than him, nobody is more famous than him, nobody is stronger than him, nobody is wiser than him, nobody is more beautiful than him and nobody is more renouncer than him, when these six opulences you will find, without any competition, that is God. This is the definition of God.

So everything should be understood very distinctly what do we mean by God, not that a third-class man comes and he proclaims himself, "I am God." This is our foolishness. Why shall I accept a third-class man as God? At the present moment everyone is very much anxious to become God and cheat you. And there are so many so-called ''svāmīs'', they are coming, and they are preaching that, "You are God. I am God." Then who is dog? Everyone is God? No.

Therefore you will find in the Vedic literature definition of God. Here is definition of . . . just apply this definition. If you find somebody that he is corroborating with this definition of God, then he is God. Otherwise he is a nonsense. God is not so cheap thing. You find out a person that nobody can be found richer than him, nobody can be found stronger than him, nobody can be found more famous than him, beautiful than him or wiser than him or renouncer than him.

So this analysis, this definition, analytical study of God, is very nicely made by the sages, ancient sages of India, ''Bhārata-varṣa'', and they have studied the qualification of the demigods just like the sun-god, the moon god, the heavenly god, this god, that god. There are so many. You are also god, I am also god, in this sense, that every one of us has got little, little, these opulences. Everyone, you have got some wealth. It is not that you have no wealth, but you cannot claim that you are the wealthiest. That is not possible.

As you have got also some strength, you have got also some fame, you have got also some beauty, you have got some also wisdom, you have got also some renunciation. Little, little. Because we are part and parcel of the Supreme, therefore all the qualities of God can be found in each and every living entity in minute quantity. So you can claim that you are also minute god, but you cannot claim that you are Supreme God. This is the definition of God.

So the science of God, or our relationship with God and our dealings with God, is called ''bhāgavata-dharma'', occupation with God . . . dealings with God. So ''Śrīmad-Bhāgavatam'' means how we can learn. First of all, we have to understand what is God, what I am, what is my relationship with God. And as soon as the relationship is established, then there is dealings. And as soon as there is dealing, then there is some profit. There must be some profit.

Just like a businessman, another businessman, they first of all make some connection, that "You are supplier. I am . . ." I mean to say, what is called? "Receiver." Because a businessman, one businessman sells. Another businessman purchases. "So you are purchaser. I am seller. So our agreement is made that 'I shall supply you. You shall purchase.' " This is called relationship.

In every dealings we must have first of all the relationship. Then, when there is relationship established, then next stage is to deal according to that relationship. And when the dealing is perfect, then we get the desired result. Either in business field or in other relationship—friend and friend, wife and husband, master and servant, father and son . . . you can take any, accept any form of relationship, there must be a standard of dealing and there must be a result out of that.

This is called ''bhāgavata-dharma''. After . . . you must know what is your position, you must know what is God, and you must know what is your relationship with God. Then you must deal with God in that way. Then you get the desired result. This is perfection of life. It is called ''bhāgavata-dharma''.

So what is our relationship with God? As I have already explained, that the six opulences are there in God in full, and the same six opulences are in me, but in particle. Just like the ocean water: It contains tons, millions of tons salt, ocean water, salt. You take a drop of ocean water, you analyze, you will find a grain of salt also. The salt is there also. Similarly, as it is stated in the ''Bhagavad-gītā'', what is our relationship? Relationship is:

:''mamaivāṁśo jīva-bhūtaḥ''
:''jīva-loke sanātanaḥ''
:''manaḥ ṣaṣṭhānīndriyāṇi''
:''prakṛti-sthāni karṣati''
:([[BG 15.7 (1972)|BG 15.7]])

Kṛṣṇa says that, "All the living entities, they are My part and parcel, but," ''manaḥ ṣaṣṭhānīndriyāṇi'', "due to their contaminated mind, they are struggling hard in this material nature."

We are struggling very hard as part and parcel. Just like this hand is part and parcel of my body. So what is the real function of the hand? It must always remain attached with this body. Then it is in healthy condition. If the hand is cut off from this body, you may call that "This is Swāmījī's hand," you may call it, but it has no use. So long this hand is attached with my body, if there is some pain, I can spend thousands of dollars to relieve that pain. The same hand, when it is cut off from the body, if you trample with your legs my hand, I don't care for it.

Similarly, we living entities, we are also part and parcel of God, but because we have separated ourself, our relationship with God, therefore we are being trampled down by the materialistic laws. The material laws—always pinching, so many miseries. But we have become so fool that we do not realize that this is a platform where simply miseries are being experienced. That is called ''māyā''.

We are always in miseries, but if I ask you or you ask me, "How are you," I will say: "Oh, it is very nice." What is very nice? We are sitting here. The heat is so extensive that everyone is feeling inconvenienced. But if you ask me, "Swāmījī, how are you?" I will say, "It is very nice." This is called ''māyā''. We are always under some tribulation, always, either now it is very hot, it is warm, and after few months it will be too cold.

So either you are in cold or you are in heat. So these are miseries. If not heat and cold—it is all right, atmosphere—oh, there is something, mental misery. If there is no mental misery, oh, there is some bodily misery. If there is no mental misery, bodily misery or natural misery, then somebody must . . . at least, there is mosquito misery, the bug misery. So if you analyze your life, it is full of miseries. Full of miseries.

Therefore, we are part and parcel of the Supreme Lord, but because we have separated ourself from God . . . because we are speaking of God, very . . . people are interested, "Oh, the Swāmījī is speaking of God. God is dead." This is nonsense. You are living. "Everyone is living. Simply God has died." You see? This is, this philosophy is going on. Therefore ''bhāgavata-dharma'', one has to study from the very beginning of life. Otherwise, we shall learn this philosophy that "God is dead." So Prahlāda Mahārāja says, ''kaumāra acaret prajno dharmān bhāgavatan iha'' ([[SB 7.6.1]]).

This occupation of dealings with the Supreme Personality of Godhead, Bhagavān, should be learned from the very beginning of life. Just like one of our student's son, Eddy, he is always with his father, and he is learning ''bhāgavata-dharma''. He is also bowing down, seeing his father and other Godbrothers of his father. So he is learning. We also learned in that way, in our childhood. So from the very childhood one should be taught what is ''bhāgavata-dharma''. Otherwise there will be unwanted population, and the world will become a hell.

Just like at the present moment we practically experience. Everywhere there is discontentment, there is scarcity. Just like from India we thought that "When I go to America and other Western countries, I will see that every man is very rich man and every man has got a very nice apartment and enjoying life." But actually, when I come here I see the . . . there are many poor men, there are many miserable men here also. Only the proportionate is different, but the actual fact is the same, either in India or in America or in Canada or in everywhere. The same thing. Proportion different. Therefore, if we want . . . Prahlāda Mahārāja says that:

:''kaumāra acaret prajno''
:''dharmān bhāgavatan iha''
:''durlābhaṁ manusam janma''
:''tad apy adhruvam arthadam''
:([[SB 7.6.1]])

This Prahlāda Mahārāja learned this ''bhāgavata-dharma'' from Nārada Muni from the womb of his mother. When he was living within the womb of his mother like this . . . perhaps you have seen the child in the womb. At least, you have seen in the photograph. So he was lying there within the womb of his mother. And Nārada Muni instructed his mother about this ''bhāgavata-dharma'', and the child . . .

This ''bhāgavata-dharma'' is, therefore, without any impediment. Just like one child, four years old, he is associating with us, so he is also getting the same benefit as his father. It is so nice thing. It is not that because he is child he is not getting any benefit. Simply by associating with the devotees, he is getting so much profit, incalculable. Incalculable.

So ''bhāgavata-dharma'', Prahlāda Mahārāja says, ''kaumāram acaret'' . . . if not a very small child, but as soon as one is four or five years old . . . ''kaumāra'' means from five years to fifteen years. That period of life is called ''kaumāra''. So one should learn this ''bhāgavata-dharma'' from the beginning. Just like we send boys, children, to schools for training, similarly, this children should be sent for learning ''bhāgavata-dharma''. Unfortunately, nobody is interested.

He was . . . Prahlāda Mahārāja also was in difficulty. His father . . . even his father was against him, because he was teaching this ''bhāgavata-dharma'', and the teachers were complaining to his father, "Sir, your son, we do not know how he has learned this ''bhāgavata-dharma''. He is simply teaching. As soon as he gets some opportunity he makes this education of God consciousness, or Kṛṣṇa consciousness, to other children. So what to do with your child?" The father asked, "Where you have learned this? Tell me." So . . . those topics will come later on.

Now here Prahlāda Mahārāja, as soon as he saw some opportunity that the teacher is out of the class, he would call all the boys, "My dear friends, this ''bhāgavata-dharma'', this understanding God consciousness, or Kṛṣṇa consciousness, should be learned from the very beginning of life." "Why? Let us play. Why ''bhāgavata-dharma'' now? All right, if there is Kṛṣṇa consciousness movement, when we shall get older or when the time of death will be nearing, we can study at that time ''bhāgavata-dharma''."

But Prahlāda Mahārāja says, "No. Kaumāra." Why ''kaumāraṁ''? Now, ''durlabhaṁ mānuṣaṁ janma''. You are calculating that when you'll get old, at that time you shall try to understand what is Kṛṣṇa consciousness. But what is the guarantee that you are not already old enough? Who can say? The next moment I can die. Old age means nearing death. But there is no such guarantee that one shall die at eighty years old or hundred years old. Death can take place at any moment.

Therefore a sane man will understand that we are always old enough, because there is no guarantee. ''Durlabhaṁ''. And this ''mānuṣaṁ janma'', this human form of life, is called ''durlabha''. ''Durlabha'' means very rarely obtained, after many, many evolutionary process, either you take the anthropologist theory how human body has developed or you take from Vedic literature.

But the difference is that anthropologist, they say, "There is no soul. The organic matter is developing in different ways." But Vedic literature says it is not the organic matter, but it is the soul. The soul is a person, is individual, and he is transforming different types of bodies from one body to another, transmigrating. This we have explained several times.

Just we were experiencing: This child who is playing, he is now, he has got a small body. Similarly, when he will get a body like his father, he has to change so many bodies. So many bodies. So the bodies will change but he, the soul, will remain the same. And now, at this childhood, or in the womb of his mother, or when the body is just like his father, or when the body is just like his grandfather—the same, same soul will continue. So therefore soul is permanent and the body is changing. This is explained in the ''Bhagavad-gītā: antavanta ime dehā nityasyoktāḥ śarīriṇaḥ'' ([[BG 2.18 (1972)|BG 2.18]]). This body is temporary. Temporary. Either this childhood body or boyhood body or youthhood body or mature body or old body, they are all temporary. Every moment, every second, we are changing. But the soul within the body, that is permanent. So this body, Prahlāda Mahārāja says, ''durlabhaṁ mānuṣaṁ janma'': "Now, after many many births . . ." That will . . .

Perhaps you do not know. There are 9,000,000 types of aquatic animals. So we have to pass through all these 9,000,000's. ''Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati'' (''Padma Purāṇa''). And ''lakṣa-viṁśati'', 200,000's. I am sorry, not 9,000,000's; 900,000. And then 2,000,000's species of plant life, vegetable life, we have to pass through. ''Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati, kṛmayo rudra-sāṅkhyakāḥ''. And eleven hundred thousands of species of worms and reptiles. ''Sthāvarā lakṣa-viṁśati kṛmayo rudra, pakṣiṇāṁ daśa-lakṣaṇam''. And there are ten hundred thousands of species of the birds. So similarly, there are 3,000,000 types of four-legged animals. And the human species of life are only 400,000 species, or types, as you take it.

In this way the total is 8,400,000's of types of bodies, and we have to pass through, by transmigration, from one body to another, another, another, another. Now we have got this civilized form of body. Prahlāda Mahārāja says that it is very rare opportunity. We should not misuse this body just like other animals. Then it will be our foolishness.

''Durlabhaṁ mānuṣaṁ janma tad apy adhruvam'' ([[SB 7.6.1]]). When we have got this human form of body, then we shall live more than the cats and dogs? No. ''Adhruvam''. ''Adhruvam'' means this body also will not exist. ''Adhruvam''. It is not eternal. The soul is eternal, but the body is not eternal. But although it is not eternal, the distinction between this body and the animal body is that although it will not exist . . .

As a dog's body will not exist or a cat's body will not exist or the bird's body will not exist, similarly, this body also will not exist. That's a fact. But ''arthadam'': but if you like, you can attain the highest perfection of life in this body. That is the opportunity. Therefore, from the very beginning, a child should be given opportunity how to make his life perfect. That is Vedic civilization.

''Śrīmad-Bhāgavata'' says that, "One should not become a father, one should not become a mother, one should not become a spiritual master, one should not become a guardian, one should not become a husband . . ." In this way they have given a long list. Who? Who is that one? "One who cannot give his dependent relief from death." ''Samupeta-mṛtyuḥ. Na mocayed yaḥ samupeta-mṛtyuḥ'' ([[SB 5.5.18]]): "Anyone who cannot make free his dependent." What is that freedom? "Freedom from the cycle of birth and death." He should not become a father or mother or spiritual master, like that.

And Prahlāda Mahārāja is also instructing in this way that, "This human form body should be utilized fully for understanding our real position, our relationship with God, and our transaction, and dealings, and the basis of our relationship with God and what is the real goal of life." Caitanya Mahāprabhu has said that the real goal of life is ''premā pum-artho mahān'' (''Caitanya-mañjusā''). ''Prema'', to attain love. Of course, in this material world, so many things are going on in the name of love. But actually there is no love; they are all lust, but going on in trade in the name of love. Love is possible only with Kṛṣṇa, or God. ''Premā pum-artho mahān''.

So Caitanya Mahāprabhu's . . . not any other thing. ''Dharma artha kāma mokṣa'' ([[SB 4.8.41]], [[CC Adi 1.90]]). Generally, people understand eating, sleeping and mating and fearing. That is the lowest grade of life. A little higher grade of life, they try to understand about some religious principle, and they are generally become religious for some gain, some material gain. Just like in the churches or in the temples they go, they ask some benefit from God, "O God, give us our daily bread."

Or somebody goes to temple, asks some benefit. So ''dharma, artha, kāma''. Why they ask some benefit? Now, just to satisfy their senses, that's all. They have no other aim. ''Dharma artha kāma'' and ''mokṣa''. And when they are dissatisfied or frustrated in sense gratification, then ''mokṣa'', they want to become one with God.

So ''dharmārtha-kāma-mokṣa'' ([[SB 4.8.41]]). These are the general demands. The lower class of men, they are simply demands of the body—something eating, something sleeping, defending and mating. And the higher class, little elevated, they are after religiosity and some material gain and sense gratification or, utmost, to become one with the Supreme. But they have no other ideas generally. But Caitanya Mahāprabhu says, "No, above that there is another thing." That is ''prema'', to love God. That is transcendental.

So Kṛṣṇa consciousness is the topmost, topmost knowledge how to love God and thereby enjoy life. Because we want to love. Unfortunately . . . the other day I was instructing my students that "You just get yourself married." Now, they are confused. Somebody said, "Where to get a nice girl?" Just see.

Everyone wants to love, but frustration. The girls will say, "Where is a nice boy?" So the tendency of love is there in everywhere, either in animal or in man, but the lovable object is missing. Missing. That is Kṛṣṇa. If you try to love Kṛṣṇa, then your life will be fulfilled: "Oh, here is lovable object." ''Premā pum-artho mahān''.

Therefore Lord Caitanya Mahāprabhu is consider to be most munificent personality. ''Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te'' ([[CC Madhya 19.53]]). Oh, Rūpa Gosvāmī is offering Him his obeisances, "My dear Lord, You are the most magni . . . munificent . . ."

(break) Why? ''Kṛṣṇa-prema-pradāya te'': "You are giving, distributing love of God, love of Kṛṣṇa." ''Kṛṣṇa-prema-pradāya''.

So we want to love somebody, but we are being frustrated. But if you try to love Kṛṣṇa, either as master or as friend or as the Supreme or as son or as husband or lover . . . there are so many relationship. Just try to establish, find out, what is the relationship with Kṛṣṇa, and this science is being taught in the matter of Kṛṣṇa consciousness.

Thank you very much. Any question? (break)

Shyamasundar: . . . established with Kṛṣṇa is first established with the spiritual master?

Prabhupāda: Yes. Every relationship . . . just like I have given you example, business relationship. So if you want to establish some business relationship, there must be a broker. You see? If you want to establish a relationship with some girl, there must be a negotiator. Of course, in your country it is very free. In India it is no . . . there is no free love. There is a negotiator, either privately or through the parents.

So in every transaction there is a negotiator. So spiritual master is the negotiator. He is the broker—of course, without any brokerage. But he is supposed to be the broker, or the transparent medium. My Guru Mahārāja used to say: "The transparent media, via media." Just like my eyes are not very perfect, so I am using this transparent via media to see. Similarly, because we have forgotten our relationship with Kṛṣṇa, or God, so we have to see through the transparent via media of spiritual master. Otherwise it is very difficult. That is the process. That is the process.

Therefore ''Bhāgavata'', er, Vedic literature gives you injunction, ''tad-vijñānārthaṁ sa gurum evābhigacchet'' (''Muṇḍaka Upaniṣad'' 1.2.12). ''Tad-vijñānārtham''. ''Tat'' means spiritual, or transcendental. If you want to understand about transcendental science, then ''tad-vijñānārtham'', in order to understand that transcendental science, so ''gurum eva''. ''Eva''. ''Gurum'' means spiritual master; ''eva, eva'' means must; and ''gacchet'', ''gacchet'' also, it is used in the obli . . . or the imperative, "must."

And who is a guru? Who is a spiritual master? That is also defined there. Otherwise he will be puzzled where to go. "All right, I am ready to go to a spiritual master to understand the transcendental science, but who is a guru?" Everyone will be ready, "Oh, I am your guru. I am a spiritual master." No. There are signs. What is that?

''Śrotriyam. Śrotriyam'' means one who has perfectly heard the science of God from authoritative sources in disciplic succession. That is the qualification. ''Śrotriyam''. And ''brahma-niṣṭham'' means not that simply he has heard, but the result is that he is firmly fixed up in God consciousness. These two qualifications.

You have to find out that whether this man is coming from disciplic succession, ''śrotriyam'' . . . Just like in the ''Bhagavad-gītā'' it is said, ''evaṁ paramparā-prāptam'' ([[BG 4.2 (1972)|BG 4.2]]): "By this disciplic succession, this science of ''Bhagavad-gītā'' was learned." So we have to approach to a spiritual master who is coming down from that disciplic succession. Then he is bona fide. Not only . . . he may be coming, but if he has not understood, then simply accepting will not do. Then the next symptom is ''śrotriyaṁ brahma-niṣṭham'' (''Muṇḍaka Upaniṣad'' 1.2.12). ''Brahma-niṣṭham'' means he is firmly fixed up; nobody can deviate him from his point of steadiness. These are the general. There are many other definition in different . . .

And the disciple also, he must have also qualification to approach a spiritual master. It is not that because you have got a bona fide spiritual master, therefore you will be benefited. You must be also qualified. What is that qualification? What is the disciple's qualification? That is stated in the ''Śrīmad-Bhāgavatam: tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam'' ([[SB 11.3.21]]). ''Śreya uttamam''. Everyone is engaged for some temporary benefit, everyone in this world, you will find. Everyone is very busy. When you speak, "Please come to our temple," "Sir, I am very busy." What is his business? The business is eating, sleeping and mating. That's all, his business.

:''nidrayā hriyate naktaṁ''
:''vyavāyena ca vā vayaḥ''
:''divā cārthehayā rājan''
:''kuṭumba-bharaṇena vā''
:([[SB 2.1.3]])

What is the engagement? At night, sleeping or sex indulgence, and at daytime, "Where is money? Where is money?" And if there is money, then "Where to purchase these things?" Go to the store. Go to the shop. Finish. So that sort of inquiry engagement is not a qualification for understanding spiritual science. One should be inquisitive. ''Jijñāsuḥ śreya uttamam'' ([[SB 11.3.21]]). One should be inquisitive to understand what is the highest benefit of life. And that is the beginning of ''Vedānta-sūtra, athāto brahma jijñāsā''. And the highest benefit of life is to understand the spiritual science or the supreme spirit, ''athāto brahma, brahma-jijñāsā''.

So before establishing our relationship with God, we have to establish our relationship with the negotiator. If that relationship is firm and secure, then your realization of God is secure and firm. There is no doubt about it. If, fortunately, one gets a bona fide spiritual master and if he follows the instruction rigidly, then his God realization is guaranteed. There is no doubt about it. (break)

Shyamasundar: A person gets to . . . meets the spiritual master, by the grace Kṛṣṇa? Then he has . . . (indistinct) . . . desires and . . . (indistinct) . . . Kṛṣṇa guidance?

Prabhupāda: Yes. Yes. Kṛṣṇa is always with you. When you are anxious for Kṛṣṇa, or God, then Kṛṣṇa will give you direction that "You please go to that person who is My representative." So Kṛṣṇa will help you from within and without. Therefore spiritual master is supposed to be Kṛṣṇa's representative from without, and Kṛṣṇa is sitting within yourself. So Kṛṣṇa is ready to help you from within and without, provided you are anxious to get that help.

Yes?

Shyamasundar: And as the student is anxious to learn, the spiritual master gives . . .?

Prabhupāda: Certainly. Unless he is anxious to learn, what is the use of going to spiritual master? There is no need. That I already said. ''Jijñāsuḥ śreya uttamam'' ([[SB 11.3.21]]). One must be very inquisitive. But inquisitive about what? For the supreme benefit. He should be inquisitive to learn the Supreme. Then he has the necessity of searching out or approaching a spiritual master. If there is no such demand, then there is no necessity of going to a spiritual master or accepting a spiritual master.

A spiritual master should not be accepted as a matter of phobia. Just like you keep some pet dog or cat, similarly if you want to keep one spiritual master, there is no profit. You see? You must be qualified to in . . . become inquisitive to understand the spiritual science, and the spiritual master should be also qualified to answer your inquisitiveness. Then the relationship is nice, not one-sided.

Yes?

Devotee: Swāmījī, you talk about separation from God. You also speak about the fact that our consciousness is imperfect because it's contaminated by matter. What keeps the spirit separate from God after death, when it is separated from matter?

Prabhupāda: Just like a boy, his father is very rich man, but he has left his home, so he is separated. The same boy, when he comes to his senses, "Oh, my father is so rich, and I am simply suffering for want of money. Let me go back to my father."

And the father is always anxious to receive the boy. So if he goes back to his father, the father says, "Yes, my dear boy, please come. I was so much anxious." So this separation means the father and the son relationship cannot be separated. But the son's rebellion to the father is separation.

Similarly, our relationship with God cannot be separated. God is supplying us everything, although we think, "There is no God," "God is dead," and all nonsense you may say. But it is due to God's grace that you are eating daily. That's a fact. Either you say, "God give us our daily bread" or you don't say, God is anxious to supply you bread. He is so kind, because you are His son.

The separation means from the sun's side. He thinks that God is dead, or God, there is no God. But he is so fool that he does not see that if there is no God. Then how he is eating, how he is sleeping, how he is mating, how he is living?

It is very common sense . . . yes?

Guest: Just what exactly is meant when you talk about God or a soul living as separate from matter because there is no process?

Prabhupāda: Process? What you mean by process?

Guest: I mean when you say a person is living we.

Prabhupāda: You are living because you are soul. You are there within your body. You say it is your body. I say your body, you say my body or you say my body. So the body is not yourself.

Guest: Yeah but what means.

Prabhupāda: Therefore you are separate from the body. Just like it is your shirt, it is your coat. So you are not the coat, you are not the shirt. This is the preliminary understanding of transcendental science. The most miserable condition of materialistic mind is that they are identifying with this body. That is the . . . I mean to say most miserable condition of imperfectness or ignorance.

(break) You're question is answered? If not you may clear it. Try to understand.

Guest: I was just wondering when you say . . . (indistinct) . . . God is dead. What is meant by saying God is dead? Or even . . . (indistinct)

Prabhupāda: We don't say—that a person should say like that.

Guest: But what is meant? When they . . . (indistinct)

Prabhupāda: That means they are.

Guest: (indistinct) . . . God.

Prabhupāda: Eh? God is never dead neither you are dead. But foolishly we say, that God is dead. Because you do not know what is God, you do not know what I am. Therefore we say. Therefore Prahlāda Mahārāja says, that one must learn this science from the beginning of life. Otherwise this foolishness will continue.

:''nityo nityānāṁ cetanaś cetanānām''
:''eko bahūnāṁ yo vidadhāti kāmān''
:(''Kaṭha Upaniṣad'' 2.2.13)

These are Vedic mantra that there is one supreme eternal amongst millions and trillions and hundr. Innumerable eternals. So we are innumerable eternals, plural number. You, me and so many other living entities, 8,400,000 species of living entities. They are plural number. Vedic mantra says: ''eko bahūnāṁ yo vidadhāti kāmān''. But the singular number eternal ''eko''. He's supplying all the necessities of this plural number eternals.

And that is a fact, you go to a church where you ask God, "Give us our daily bread." And you are getting your bread, then why you're saying that God is dead? Wherefrom you are getting bread? This is foolishness. They are praying in the church, not only church, in mosque and every temple—everywhere. Oh they are getting the things and still they say: "God is dead."

Suppose you are asking me something and you are getting this same thing supplied. How you can say that I am dead? Just see the foolishness. So these are the statements of rascals and fools. They are not sane men. That is . . . don't think that I am using this strong words. No. It is stated in the ''Bhagavad-gītā: na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ'' ([[BG 7.15 (1972)|BG 7.15]]). These terms are used. What is that version? ''Duṣkṛtinaḥ''—miscreants, ''mūḍhāḥ''—rascals, ''na māṁ duṣkṛtino mūḍhāḥ prapadyante''—surrenders. ''Narādhamāḥ''—the lowest of the mankind. Why it has been said mankind? Because mankind is supposed to know God. Not the animal kind. So any man who does not understand what is God, he is lowest of the mankind. ''Narādhamāḥ''. ''Nara''—means man and ''adhamāḥ''—means lowest.

Then somebody may say: "Oh, everyone is ''narādhamāḥ'' the lowest of the mankind there are so many graduates, there are so many, DAC, MAC, and they are all ''narādhamās''?" The ''Bhāgavata'' says., eh ''Bhagavad-gītā'' says yes! And why? They have past their so many degrees, examination. How they are lowest of the mankind? ''Māyayāpahṛta-jñānā'', because under the influence of ''māyā'' all their knowledge has been taken away. They may profess to be very learned men but they are not learned. Their knowledge is already taken away. ''Māyayāpahṛta-jñānāāsuraṁ bhāvam āśritāḥ'', why ''māyā ''has taken their knowledge? Because they are ''āsuras'', against God.

The very name of God, will shudder them. Oh. They think this is old type philosophy, "God where is God? It is science, it is this or that." That's all. So ''māyayāpahṛta-jñānā''. Lost of all knowledge by the influence of ''māyā''. These are the statements in ''Śrīmad-Bhagavad-gītā''. They are very much proud of reading ''Bhagavad-gītā'' but they do not know what is ''Bhagavad-gītā'' teaching. But if you ask, "Oh, I am reading ''Bhagavad-gītā'' daily." "What do you know about it?" "God is dead." That's all. This is going on . . . yes?

Guest (2): . . . (indistinct)

Prabhupāda: No.

Guest (2): . . . (indistinct)

Prabhupāda: No. ''Mūḍhāḥ ''means ass.

Guest: . . . (indistinct)

Prabhupāda: ''Mūḍhāḥ'' means ass.

Guest (2): . . . (indistinct)

Prabhupāda: No, no. The ass is the first-class symbol of ignorance.

Guest (2): . . . (indistinct)

Prabhupāda: Yes, yes.

Guest (2): . . . (indistinct)

Prabhupāda: No, why not? ''Mūḍhāḥ'' means ass.

Guest (2): . . . (indistinct)

Prabhupāda: ''Mūḍhāḥ'' means ass. Do you mean to say ass is very, laudable animal? He's a, why ass? Ass is loaded with so much bundles of cloth but none of the cloth belongs to him. Similarly a ass means he is loaded with so many books but he does not understand the real relationship with God. Therefore he is ass. Loaded with books only.

You have seen in India the washer man loads the ass with bundles of cloth but none of the cloth belongs to him. He is simply burden of beast. So similarly the modern education they are simply loaded with books but they have no preliminary knowledge that he is part and parcel of God. Therefore he is ass. Compared with this ass. He is simply loaded that's all. We should compare in this way and this ''mūḍhāḥ'', exactly if you see Sanskrit dictionary ''mūḍhāḥ'' means the ass.

And ignorance means animal. What is the difference between man and animal? Animal is ignorant. Now you just . . . you have seen that one animal is being slaughtered, another animal is standing and eating grass. It does not know the next turns is mine. This is animalism. Ignorance. But added with a., Case in the man, "Oh, this is next one, let me go away from this place."

At least he will try, he will cry, make protest. But there is no protest. Because it is animal. That is the distinction between man and animal. Animal has no knowledge what he is. What is his position in this world. That is animalism.

Guest (2): (indistinct) . . . love devotion and affection.

Prabhupāda: This is love.

Guest (2): . . . (indistinct)

Prabhupāda: When father., When father gives you a good slap, that is love. That is not enmity. That is love. Yes?

That is also another foolishness of father is slapping, my enemy. That is another foolishness. You should know, that father cannot be enemy. He is always my friend, that is knowledge. Yes?

Guest (3): . . . (indistinct)

Prabhupāda: Eh? Yes, he was enemy. Because he was wrongly chastising. Because Prahlāda Mahārāja was fully conscious of Kṛṣṇa and he was protesting. That, "Who is Kṛṣṇa. There is no Kṛṣṇa. There is no God." Such father is enemy. Therefore when the father was killed by Nṛsiṁha-deva he did not protest. He could have said, "My Lord." Of course he said in the last but not to protect his body but to protect his soul. (break) (end)

760508 - Lecture SB 06.01.07 - Honolulu

2020-06-09T15:51:31Z

Angela:

[[Category:1976 - Lectures]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-05 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Hawaii]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Hawaii]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60107]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1976 - Lectures|1976]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:760508 Lecture - Srila Prabhupada Speaks a Nectar Drop in Honolulu|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">760508SB-HONOLULU - May 08, 1976 - 23.28 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760508SB-HONOLULU_mono.mp3</mp3player>

Prabhupāda: ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. (devotees repeat) ''Śrīmad-Bhāgavatam'', Canto Six, Chapter One, verse number seven. (leads devotees in chanting)

:''śrī śuka uvāca''
:''na cet ihaiva apacitiṁ yathā aṁhasaḥ''
:''kṛtasya kuryān mana-ukta-pāṇibhiḥ''
:''dhruvaṁ sa vai pretya narakān upaiti''
:''ye kīrtitā me bhavatas tigma-yātanāḥ''
:([[SB 6.1.7|SB 6.1.7]])
(01:48)

So Śukadeva Gosvāmī said, "My dear King, if before one's next death whatever impious acts one has performed in this life with the mind, words and body are not counteracted through the proper atonement according to the description of the ''Manu-saṁhitā ''and other ''dharma-śāstras'', one will certainly enter the hellish planets after death and undergo terrible suffering, as I have previously described to you."

So atonement is prescribed in every scripture. Even in Christian Bible there is atonement. So in other scriptures also there is atonement. Just like a man who has committed murder, he, he must die. "Life for life." This is atonement. When the government punishes a murderer with capital punishment, death, that is a mercy upon him. That punishment is accepted practically all over the world from time immemorial. So there must be atonement. So if a person who has committed murder, killed somebody else, then if he is punished by death, then the sinful activities which he has committed, that is counteracted. Otherwise he will have to suffer next life very severely, four times. So people do not believe even in the next life, and what to speak of atonement and punishment. They are kept in darkness. Otherwise they would have been . . . If they would have followed actually the injunction of the ''śāstras ''. . . First of all, one should not be killing anyone. In the Bible also it is said, "Thou shall not kill." Why it is forbidden? Because if he kills, he'll have to suffer. But they do not care for it. Therefore they suffer.

So Śukadeva Gosvāmī says that "Whatever punishment I have described in the Fifth Canto on account of different sinful activities, one has to suffer that, unless he commits . . . unless he performs atonement." This is the . . . ''Na ced ihaivāpacitiṁ yathāṁhasaḥ kṛtasya kuryān mana-ukta-pāṇibhiḥ ''([[SB 6.1.7|SB 6.1.7]]). We can commit sinful activities in different ways. ''Mana'', even by mind, we can commit sinful activities. If I contemplate something sinful by my mind, then we become affected. Therefore we must keep always sinless. ''Kaya-mana-vākya''. This ''sannyāsa tridaṇḍa ''. . . There are three rods within the stick, or the cover. Three ''daṇḍas''. Not three—four. Three is ''kaya''—body; mind; ''kaya'', ''mana'', and words; and one he is personally. Therefore there are four sticks within the ''daṇḍa''. Those who have taken ''sannyāsa'', they know it. The idea is that "I surrender to my spiritual master or Kṛṣṇa." Spiritual master is identical with Kṛṣṇa because he gives true knowledge. Therefore he is as good as God. ''Sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata ''(''Gurvastaka ''7). A spiritual master is considered directly as the Supreme Personality of Godhead. ''Sākṣād''. ''Sākṣād ''means "directly." Why? Because he is ''jñāna-prada''. He gives knowledge, real knowledge. That is the qualification of spiritual master. Nobody can become spiritual master if he has no knowledge. If he's a speculator, he cannot become a spiritual master. He must give the right knowledge. Then he is bona fide spiritual master. Otherwise he's a bogus. ''Jñāna-prada''. And without real knowledge, our life is useless.

Just like this morning we were talking so many things. They have no standard knowledge, no real knowledge. They do not know anything. Still, they present themselves, pretend themselves as philosopher, as scientist, as guru, as father. No. Everyone, those who are guardian . . . Therefore ''śāstra ''has forbidden, ''gurur na sa syāt sva-jano na sa syāt pitā na sa syāj jananī na sa syāt ''([[SB 5.5.18|SB 5.5.18]]): "One should not become a ''guru'', one should not become a relative, one should not become the father, one should not become the mother, one should not become the husband . . ." In this way there is a list. Why? ''Na mocayed yaḥ samupeta-mṛtyum'': "If he does not know how to guide his disciple or subordinate to stop the cycle of birth and death." He should not do. This is the ultimate goal of life, that we have to stop the cycle. ''Punar-janma-jayayā ''(''Rāmayana''). ''Punar-janma-jayayā'', to conquer over next birth. ''Punar-janma-jayayā''.

When Viśvamitra Muni went to see Mahārāja Daśaratha to ask the help of Lord Rāmacandra and Lakṣmaṇa . . . There was a demon. They were disturbing in the forest. The saintly persons were disturbed. They could kill that demon, but because they were ''brāhmaṇas'', saintly person, they did not like the killing business in their own hand. That was the system. A ''brāhmaṇa ''will not kill. A ''brāhmaṇa'', simply by cursing, he can kill. Doesn't require even open . . . Just like Mahārāja Parīkṣit, he was cursed by a boy ''brāhmaṇa ''that within seven days he'll be bitten by a snake and he'll die. The ''brāhmaṇas ''were so powerful. So ''brāhmaṇa ''is not joke. In Kali-yuga there is no such ''brāhmaṇa''.

So this Viśvamitra Muni came to Mahārāja Daśaratha to request that "Send your sons Rāmacandra and Laksmana to kill these demons." ''Kṣatriyas' ''business is . . . ''Kṣat''. ''Kṣat ''means injury. If somebody is injuring your body, it is the duty of the government to save you: "Why unnecessarily you are injuring this . . .?" Just like Parīkṣit Mahārāja, when he was going, and some person was ''śūdra ''in the dress of a king, he was trying to kill a cow. Immediately Parīkṣit Mahārāja took his sword: "Who are you, rascal, you are trying to kill a cow in my kingdom?" That is ''kṣatriya''. (break)

The tree has taken birth. The man has taken birth. Why simply man should be saved, not the cows, not the trees? He must be saved. This is the government's duty. Unnecessarily there cannot be any killing. Lord Christ also, "Thou shall not kill." Yes, this is the beginning of religious life. If you are accustomed to kill somebody, either man, animal, trees, fish, anything, there is no entrance in religious life. There is no entrance because everyone, every living entity, is son of God. ''Sarva-yoniṣu''. You have read ''Bhagavad-gītā''. ''Sarva-yoniṣu'': in all sources of birth. ''Sarva-yoniṣu sambhavanti mūrtayo yaḥ ''([[BG 14.4 (1972)|BG 14.4]]). There are different forms of life, 8,400,000. They are all living entities, but according to ''karma'', they have got different bodies. This is the difference. Just like we have got different dresses according to my choice, similarly, we get different bodies according to my choice. This morning we were talking about the sufferers . . . What is called? The sea sufferers?

Devotees: Surfers.

Prabhupāda: Surfer, yes. (devotees laugh) Surfer. I call "sufferer." (laughter) "Sea-sufferer." (laughter) Sea-surfer, it is practical, because we are creating a situation by which we shall become a fish. (laughter) Yes. Contamination. Just like if you purposely contaminate some disease, you must suffer from that disease. ''Kāraṇaṁ guṇa-saṅgo 'sya sad-asad janma-yoniṣu ''([[BG 13.22 (1972)|BG 13.22]]), in the ''Bhagavad-gītā''. Why there are different varieties of life? What is the reason? That reason means ''kāraṇam''. Kṛṣṇa says in the ''Bhagavad ''. . . ''kāraṇaṁ guṇa-saṅgo 'sya sad-asad janma-yoniṣu''. ''Prakṛteḥ kriyamāṇāni'', ''prakṛti-stho 'pi puruṣaḥ bhuñjante tad-guṇān ''([[BG 13.22 (1972)|BG 13.22]]). So the reason is as we are infecting. The nature's law is so perfect that if you infect something, some disease, some contamination, then you must suffer. This is nature's law automatically going on. ''Kāraṇaṁ guṇa-saṅgo 'sya''.

So there are three modes of material nature—goodness, passion and ignorance. So long we are in this material world, ''puruṣaḥ prakṛti-stho 'pi bhuñjante tad-guṇān''. If we remain in certain place, we must be affected by the modes of that place. So there are three modes: ''sattva-guṇa'', ''rajo-guṇa ''. . . We have to associate either with the modes of goodness or with the modes of passion or with the modes of passion, er, ignorance. Now, three into three, it becomes nine, and nine into nine, it becomes eighty-one. So mixture. Just like color. There are three colors: blue, red and yellow. Now, those who are expert in manufacturing color, artists, they mix these three colors in different way and they display.

Similarly, according to the ''guṇas ''or mixture, association—''kāraṇaṁ guṇa-saṅgo 'sya''—we get different types of bodies. Therefore we see so many varieties of bodies. ''Kāraṇaṁ guṇa-saṅgo 'sya ''([[BG 13.22 (1972)|BG 13.22]]). So the person who is taking very much pleasure, dancing in the sea like fish, so he is contaminating that modes of nature so that in next life he will become a fish. He'll be very free to dance with the ocean. (laughter)

Now it will take again millions of years to come to the stage of human being. ''Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati ''(''Viṣṇu Purāṇa''). He has to pass through the fish life. There are 900,000 different species of life. Then you again come to the land—you become trees, plants and so on. Two millions different forms you have to go through. That is evolution. Darwin's theory of evolution, that is not perfectly explained. It is explained in the Vedic literature. So just a tree is standing for ten thousands of years, we had to pass through this life. But there is no perfect knowledge. We are thinking that we are now very nice American body or Indian body. No. It took so many years to come to this life. Therefore ''śāstra ''says, ''labdhvā sudurlābhaṁ idaṁ bahu-sambhavānte ''([[SB 11.9.29|SB 11.9.29]]): "You have got this human form of life after many, many millions of years' waiting." So do not misuse it. That is Vedic civilization, not to misuse the human form of life.

Nature's law is very, very strict. This life it is given, a chance. Nature gives a chance. Now you get this human form of life, advanced consciousness. Now you make further improvement. That is wanted. From here we can make further improvement. What is that further improvement? We can go to the better planets. There are many better planets. You can go there, heavenly planets. There you can live for ten thousands of years. Ten thousands of years, and that is also not our year. The higher planetary system, their one day—our six months. In that way you can live there for ten thousands of years. And the standard of living condition is thousand times better. Therefore it is called heavenly.

So if you like, you can go there. ''Ūrdhvaṁ gacchanti sattva-sthaḥ ''([[BG 14.18 (1972)|BG 14.18]]). ''Yānti deva-vrataḥ devān ''([[BG 9.25 (1972)|BG 9.25]]). Everything is explained. Or if you can go, if you like you can go to the Pitṛloka. If you want to remain here as human being, you can also remain here, but you have to work for it to keep your position, status. Just like if you become rich man, high standard of life, you have to maintain it. Not that it will continue automatically. No, that is not possible, sir. This material world is not like that: you get one position and it will continue. No. A little discrepancy, immediately deteriorate your position. So you have to maintain it.

So if you want to maintain yourself within this Bhurloka . . . There are above this Bhūrloka, Bhuvarloka, Janaloka, Tapoloka, Maharloka. There are so many planetary system. And down also, Tala, Atala, Vitala, Pātāla, Talātala, like that. If you want to go down, you can go down. If you want to go up, you can go. ''Ūrdhvaṁ gacchanti sattva ''. . . Everything is there; you can do. Ordinary, anyone can understand that in the human society if you want to become high-court judge, you can become. And if you want to become a criminal in the prisonhouse, you can become. Everything is open. Not that government says that you become a criminal and he prefers somebody, "You become a high-court . . ." No. Everything is in your hand. If you like, you can become so. Similarly, if you like, you can go back to home, back to Godhead. That is perfection of life. And if you don't like, then remain here.

Therefore Kṛṣṇa says, ''aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani ''([[BG 9.3 (1972)|BG 9.3]]). Kṛṣṇa has come to you to give you nice instruction how you can go back to home, back to Godhead. Back to home, back to Godhead. That is Kṛṣṇa's mission. ''Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtam ''([[BG 4.8 (1972)|BG 4.8]]). He comes Himself, Kṛṣṇa, and He comes as Caitanya Mahāprabhu, as devotee of Kṛṣṇa. Caitanya Mahāprabhu is Kṛṣṇa, but because people misunderstood that Kṛṣṇa is asking ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]) . . . These rascals thought that "It is too much. Why I shall surrender to Kṛṣṇa? I am also as good as Kṛṣṇa. Why shall I surrender?" That is our mentality. If somebody says, good man, that "You surrender. I shall give you good instruction," "Oh, why shall I surrender to you?" That is material life.

But our this Kṛṣṇa consciousness movement begins when you are ready to surrender. That is beginning. ''Tad viddhi praṇipātena ''([[BG 4.34 (1972)|BG 4.34]]). ''Praṇipāt ''means surrender. ''Prakṛṣṭa-rūpeṇa nipāta'': "Yes, I surrender to you." That is the beginning. ''Bahūnāṁ janmanām ante jñānavān māṁ prapadyate ''([[BG 7.19 (1972)|BG 7.19]]). To learn the surrender, it will take many, many births, ''bahūnāṁ janmanām ante''. But those who are intelligent, they will surrender immediately: "Kṛṣṇa says 'Surrender,' and why not? Kṛṣṇa is the Supreme Lord. Let me surrender." Then his life is successful, immediately. Within a second his life is successful. But we are not prepared to surrender. That is our material disease. So if we do not surrender to Kṛṣṇa and take His instruction and make our life, that is our choice. But if you like, you can make your life successful within a moment simply by surrendering to Kṛṣṇa.

Thank you very much.

Devotees: ''Jaya ''Prabhupāda! (end).

760507 - Lecture SB 06.01.06 - Honolulu

2020-06-09T15:51:07Z

Angela:

[[Category:1976 - Lectures]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-05 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Hawaii]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Hawaii]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60106]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1976 - Lectures|1976]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:760507 Lecture - Srila Prabhupada Speaks a Nectar Drop in Honolulu|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">760507SB-HONOLULU - May 07, 1976 - 24.56 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760507SB-HONOLULU_mono.mp3</mp3player>

Prabhupāda: ''Oṁ namo bhagavate vāsudevāya''. (devotees repeat) ''Śrīmad-Bhāgavatam'', Canto Six, Chapter One, verse number six. (leads devotees in chanting)

:''adhuneha mahā-bhāga''
:''yathaiva narakān naraḥ''
:''nānogra-yātanān neyāt''
:''tan me vyākhyātum arhasi''
:([[SB 6.1.6|SB 6.1.6]])
(02:02)

''Adhuna''—"right now"; ''mahā-bhāga''—"O the most fortunate." Parīkṣit Mahārāja is addressed as ''mahā-bhāga''. ''Mahā ''means great, and ''bhāga'', the same ''bhaga'', from the word ''bhaga'', ''bhāga''. Bhagavān and ''bhāgyavān'', ''mahā-bhāga''—these terms are applicable to the very, very great fortunate, opulent. Actually Bhagavān, this word is applicable to Kṛṣṇa. Therefore in the ''Bhagavad-gītā ''you will find, whenever Kṛṣṇa is speaking, Vyāsadeva has written, ''śrī bhagavān uvāca''. Real Bhagavān is Kṛṣṇa. ''Kṛṣṇas tu bhagavān svayam ''([[SB 1.3.28|SB 1.3.28]]). Everyone has got little fortune, opulence, but nobody is comparable with Kṛṣṇa. Therefore in the ''śāstra ''it is said, ''kṛṣṇas tu bhagavān svayam'': "Real Bhagavān is Kṛṣṇa," the supreme controller. ''Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ ''(BS 5.1). But if one has got little favor of Kṛṣṇa, he is called ''bhāgyavān'', not Bhagavān; ''bhāgyavān'', fortunate. The word is coming from the same ''bhaga''.

I have several times explained, ''bhaga ''means richness, ''bhaga ''means influence, ''bhaga ''means bodily strength, ''bhaga ''means knowledge, ''bhaga ''means beauty and ''bhaga ''means renunciation. ''Aiśvaryasya samāgrasya vīryasya yaśasaḥ śriyaḥ ''(''Viṣṇu Purāṇa ''6.5.47). And ''bhaga ''means reputation, fame. So these are the symptoms of ''bhaga''. So Parīkṣit Mahārāja, although nobody can be equal to Kṛṣṇa . . . Bhagavān means ''asamaurdha'': nobody is equal to Him; nobody is greater than Him. That is Bhagavān. I am fortunate, you are fortunate, but we have got many equals and many greater than. But when you reach somebody where you find nobody is equal to Him and nobody is greater than Him, that is real Bhagavān. This is a logical conclusion, who is Bhagavān.

Nowadays so many rascals, they write "Bhagavān." That is blasphemy. If Bhagavān likes, such persons should be punished. But Bhagavān excuses. That is another thing. So Bhagavān is Kṛṣṇa. ''Kṛṣṇas tu bhagavān svayam ''([[SB 1.3.28|SB 1.3.28]]). Nobody should try to become equal to Him. That is not possible.

So here Śukadeva Gosvāmī is addressed as ''mahā-bhāga''. ''Mahā ''means great, and ''bhāga ''means fortunate. Because he is very fortunate, he is describing ''Śrīmad-Bhāgavatam''. Again ''Bhāgavatam'', the same word ''bhaga ''comes. ''Bhāgavat''. ''Bhāgavat ''. . . ''Vat'', this word, is used when the meaning is "possessing." ''Asty arthe vatup''. Bhagavān, ''bhāgyavān ''and ''bhāgavat''. ''Bhāgavat ''means one who has power to possess the Supreme Lord. He is called ''bhāgavata''. There are two kinds of ''bhāgavata'': one is ''grantha-bhāgavata ''and one is person ''bhāgavata''. A devotee, he is called ''bhāgavata'', and the book in which the pastimes or characteristics of Bhagavān is described, that is called ''Bhāgavata''. So this ''Śrīmad-Bhāgavata ''. . . ''Śrī ''means beauty. Again ''vat''. ''Bhāgavat'', ''śrīvat''. ''Śrī ''means very beautiful. So every ''śloka ''you'll find very, very beautiful. Five thousand years ago these verses were written. There is no comparison. Nobody can write such verses even up to date. It was written by Vyāsadeva, Veda-vyāsa.

So ''mahā-bhāga yathā eva narakāt naraḥ''. So this is Sixth Canto. In the Fifth Canto of ''Śrīmad-Bhāgavatam ''there is description of the hellish condition of life. According to the . . . Just like there is punishment according to criminality, similarly, there is punishment by nature's law. According to impious life, there is punishment. So people do not care for impious life. That is misfortune. No knowledge. Impious or vicious activities are done out of ignorance. Just like a person commits some criminality without knowing the laws, government laws. Ordinarily, just like in your country, "Keep to the right." If you drive your car on the left side, immediately you become a criminal. So in our country the car is driven on the left side. In this country the car is driven on the right side. So if some Indian gentleman says that "I am accustomed to drive on the left side. So what is wrong there?" "No, this country's law is 'right side.' You know or do not know, whatever may be in your country, because you have driven your car on the left side, you are criminal."

So ignorance is no excuse. In the law court if you say, "Sir, it was not known to me," so that does not mean that you will be excused. Similarly, knowingly or unknowingly, if you do something sinful act, then you are immediately criminal. You'll be punishable. It doesn't matter whether you know or not know. Just like fire. This child, if he touches the fire, the fire will not excuse. There is no consideration, "Sir, here is a little child. He does not know this fire is burning." But as soon as he touches, it will burn. This is nature's law. You infect some disease knowingly or unknowingly, it doesn't matter, but the disease will be manifest. Suppose you have infected smallpox infection, contamination. Then it will be manifest.

So this education is lacking now. They are . . . Everyone is thinking that he's independent, he can do whatever he likes. That is not possible. Then you'll be punished. Nature's law is so strict, stringent. Therefore in the ''Bhagavad-gītā ''it is said, ''daivī hy eṣā guṇamayī mama māyā duratyayā ''([[BG 7.14 (1972)|BG 7.14]]). You cannot escape the stringent laws of nature. Little discrepancy . . . Suppose you can eat eight ounce. If you eat nine ounce, then you will have to starve for three days. There is no excuse. "Why you have eaten more than eight ounce?" The nature is there. Just like we require salt in our foodstuff, everyone. But if the salt is little more, it is useless. And if the salt is little less, that is also useless. It must be exactly to the quantity. So nature's law is like that. People, if they simply study nature's law, he becomes a learned scholar. There is no need of going to school, college. But if he sees how nature is working . . . You can see this flower. Every flower is so beautiful, nicely constructed symmetrically. You'll find two flowers, the small fiber coming out exactly in the same way. There is no question of accident. There is no question of accident. They are also being manipulated by the laws of nature. And what is the laws of nature? The laws of nature is acting under the supervision of the Supreme Personality of Godhead.

The nature is instrument. Just like any machine. Take typewriter machine. The typewriter machine or any machine, working very nicely, but the machine is not working nicely; the man, the person who is typing, he is doing nicely. There may be wonderful machine, computer, but there must be one actor, one manipulator. So the . . . this nature is an instrument only. The actually worker is Kṛṣṇa. That is described in the ''Bhagavad-gītā'': ''mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ''([[BG 9.10 (1972)|BG 9.10]]). But these rascals, they are praising the machine. They have no information that who is the person, what is the brain behind this machine. That is ignorance. That is the difference between the so-called scientists and devotee. A devotee knows that all these wonderful things which are happening, behind this thing there is Kṛṣṇa. And Kṛṣṇa says—we believe that.

And that's a fact. If you paint a very nice flower, how much labor you require. Still, it cannot be so beautiful as the natural flower. So don't think the natural flower has come accidentally. No. It was done by the machine manipulated by Kṛṣṇa. That is Kṛṣṇa understanding. It is confirmed in the ''śāstra'', ''parasya śaktir vividhaiva śrūyate ''(''Śvetāśvatara Upaniṣad ''6.8). ''Para'', the Supreme, His energies are multi-energies. They are acting, the same way the machine is working. You can see potency or the power of a person. Just like you see airplane: the pilot is sitting there, pushing one button; immediately the turning, such a huge machine is turning, simply by putting button. So this is an arrangement of energy. Similarly, the whole material world is working by putting the button, pushing the button. Don't think it is going on automatically or accidentally. These are all rascaldom. There is hand in everywhere.

So ''narakāt naraḥ''. We should always remember that if we commit some sinful activities there is punishment. That has been described in the previous chapter, Fifth Canto. Therefore Parīkṣit Mahārāja . . . That is Vaiṣṇava. Parīkṣit Mahārāja is Vaiṣṇava. He is very unhappy that so many living entities, they are rotting in this ''naraka'', hellish condition of life. So he is asking,

:''adhuneha mahā-bhāga''
:''yathaiva narakān naraḥ''
:''nānogra-yātanān neyāt''
:''tan me vyākhyātum arhasi''
:([[SB 6.1.6|SB 6.1.6]])
"I am very sorry that so many living entities are suffering. So if there is any way to give them relief?" That is Vaiṣṇava. And ''avaiṣṇava ''sees another person is suffering; he doesn't care: "Let him suffer." We have come to that state. I heard from one of my disciples that here, in New York, if somebody is killed on the road, nobody will care. Is it a fact?

Devotee: Yes.

Prabhupāda: So we have come to that stage of civilization. But Parīkṣit Mahārāja, simply by hearing from Śukadeva Gosvāmī that "A person, if he commits sinful activities, he suffers like that," he is not seeing; he is compassionate: "How such person can be delivered?" This is the inquiry, that "They are suffering for some sinful activities. How they can be saved?" This is Vaiṣṇava. Vaiṣṇava means ''para-duḥkha-duḥkhī''. Vaiṣṇava is unhappy by seeing others' unhappiness. He has no unhappiness. Personally he has no unhappiness.

Nityānanda Prabhu, He is . . . ''Hā hā prabhu nityānanda'', ''premānanda sukhī'', ''kṛpābalokana koro'', ''āmi boro duḥkhī''. ''Nityānanda ''means . . . ''Nitya ''means eternally; ''ānanda ''means happy. So Nityānanda has no unhappiness. But He was passing on the street, there was a crowd, and Nityānanda Prabhu inquired, "Why there is so much crowd?" So somebody informed that "There are two brothers, Jagāi and Mādhāi, and they are very fallen souls, although they were born in ''brāhmaṇa ''family, very nice, rich family. But being addicted to drinking and prostitution, they have become now rogues, thieves, this way. So they are disturbing the whole neighborhood."

So Nityānanda Prabhu considered, "So these two brothers are so fallen? So why not deliver them first?" This is Nityānanda Prabhu. "Then My Lord . . ." Nityānanda Prabhu considered Caitanya Mahāprabhu as His master. So "My master's name will be famous, because the master's propaganda is 'Chant Hare Kṛṣṇa,' so if I can induce these two brothers to chant Hare Kṛṣṇa, they will be saved. So why not try?" This is Nityānanda Prabhu, that ''para-duḥkha-duḥkhī'': He is happy personally, but because He knows that "These drunkards, woman-hunters, prostitute-hunters will suffer very, very severely, so why not deliver them?" This is Nityānanda Prabhu, Vaiṣṇava. Vaiṣṇava, you will find so many others also. In your country there is Lord Jesus Christ. When he was being crucified, still he was saying, "My Lord, excuse them. They do not know what they are doing." This is Vaiṣṇava. They are not unhappy, and they can tolerate any unhappy position. But they are . . . Therefore they come to deliver so many fallen souls.

So here Parīkṣit Mahārāja, out of compassion he inquired from Śukadeva Gosvāmī, "These persons, they are rotting in the ''naraka''. Is there any means to deliver them?" That he's saying. ''Nānā ugra-yātanā''. ''Ugra-yātanā''. These are described. We find also there are many persons, they are suffering ''ugra-yāta''. ''Ugra ''means severe, severe punishment. There are living entities, they are suffering so many ''ugra-yātanā''. So this Kṛṣṇa consciousness movement means to save people from the severe punishment of materialistic life. This is Kṛṣṇa consciousness movement. Caitanya Mahāprabhu's movement, Kṛṣṇa's movement, is to save. ''Yadā yadā hi dharmasya glānir bhavati bhārata'', ''tadātmānaṁ sṛjāmy aham ''([[BG 4.7 (1972)|BG 4.7]]), Kṛṣṇa said. Kṛṣṇa also very compassionate: "Whenever there is discrepancies, people put themselves in great suffering. ''Māyā ''will not excuse. Nature will not excuse. At that time I come to deliver them, to give them instruction, 'Why you are suffering in this way? Do this way.'"

Kṛṣṇa says, "Accept this philosophy." What is that? ''Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ''([[BG 18.65 (1972)|BG 18.65]]): "Always think of Me, become a devotee of Me." ''Man-manā bhava mad-bhakto mad-yājī'': "Worship Me and offer little obeisances unto Me." Four things. It is not difficult. Just like a child: he is offering obeisances, he is offering a flower. This is ''bhakta''. And he is thinking of . . . ''Man-manā bhava mad-bhakto mad-yājī mām''. Even a child can do. Where is the difficulty? And Kṛṣṇa assures, "If you do these four things," ''man-manā bhava mad'', ''mām evaiṣyasi asaṁśayaḥ ''([[BG 18.68 (1972)|BG 18.68]]), "without any doubt you'll come back to Me." And people are not agreeing even to do these simple things. Still, the Kṛṣṇa consciousness movement is there to teach people how to become devotee and save from the greatest sufferings of hellish condition of life.

Thank you very much.

Devotees: ''Jaya''! (end).

760108 - Lecture SB 06.01.15 - Nellore

2020-06-09T15:48:59Z

Angela:

[[Category:1976 - Lectures]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-01 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Nellore]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Nellore]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60115]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1976 - Lectures|1976]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:760108 Morning Walk - Srila Prabhupada Speaks a Nectar Drop in Nellore|<big><big>'''Listen to a 'Nectar Drop' created from this Morning Walk'''</big></big>]]</div>


<div class="code">760108SB-NELLORE - January 08, 1976 - 29.27 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760108SB-NELLORE_mono.mp3</mp3player>

Prabhupāda:

:''kecit kevalayā bhaktyā''
:''vāsudeva-parāyaṇāḥ''
:''aghaṁ dhunvanti kārtsnyena''
:''nīhāram iva bhāskaraḥ''
:([[SB 6.1.15|SB 6.1.15]])
We are discussing this verse, that "Somebody," ''kecit'', "not all." ''Kecit'', "Somebody, simply by acting devotional service, devotional service to Vāsudeva, he immediately finishes all reaction of sinful life." Simply by devotional service unto the Vāsudeva, one can become free from all sinful reaction of life. ''Bhaktyā ''means "by devotional service." So ''bhaktyā'', there are nine different processes. (break) (devotee translates throughout) . . . and the same, but according to our capacity they are divided into nine processes. So it begins with ''śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma ''. . . ([[SB 7.5.23-24|SB 7.5.23]]). Beginning with ''śravaṇam'', hearing. Nine processes are hearing, chanting, then worshiping, serving, offering everything. In this way there are nine different ways. The beginning is hearing. Hearing, just you all ladies, gentlemen, you have come here to hear. Then hearing, if your hearing is perfect, then ''kīrtanam'', means describing or preaching.

So . . . Our this movement, Kṛṣṇa consciousness movement, we are first giving chance to the people in general for hearing. Śrī Caitanya Mahāprabhu, when He was talking with Rāmānanda Rāya, he specially gave stress on this point of hearing. If you hear, then the Supreme Personality of Godhead, who is never conquered by anyone, but a devotee who is hearing about Him, he can conquer over Him. Śrī Caitanya Mahāprabhu, of course, He quoted from ''Bhāgavatam''. Any devotee or bona fide preacher, he does not manufacture anything. He simply follows the previous ''mahājana''. He said, ''jñāne prayāsam udapāsya ''([[SB 10.14.3|SB 10.14.3]]). One should not try to speculate to understand the Supreme Truth. So we should give up this habit of speculating to understand God. One should become submissive, ''jñāne prayāsam udapāsya namanta eva'', that very submissive to hear from the right person. So hearing is so important; therefore our all Vedic literature is called ''śruti''. So the subject matter which is beyond our sense perception, ''avāṅ-manasā gocaraḥ'', that cannot be understood by using our imperfect senses. Now the question is: from whom to hear? So in the ''śāstra ''it is said, ''san-mukharitām'': "You have to hear from realized saintly person." It is said in the ''Bhagavad-gītā'',

:''tad viddhi praṇipātena''
:''paripraśnena sevayā''
:''upadekṣyanti tad jñānaṁ''
:''jñāninas tattva-darśinaḥ''
:([[BG 4.34 (1972)|BG 4.34]])
You have to hear from a person who has seen or who has understood the Absolute Truth and who is ''tat'', ''sad-guru''. He must be a devotee of the Lord.

So it is stated in the ''śāstra ''that,

:''ṣaṭ-karma-nipuṇo vipro''
:''mantra-tantra-viśāradaḥ''
:''avaiṣṇava gurur na sa syāt''
:''sat śva-paco guruḥ''
:(''Padma Purāṇa'')
It is said that "A ''brāhmaṇa ''who is very well expert in the brahminical activities and ''mantra''-''tantra-viśārada'', knows all the Vedic ''mantras'', but if he is not a Vaiṣṇava, he cannot become ''guru''. But a person born in a family of dog-eaters, ''śva-paca'', he can become guru if he has become Vaiṣṇava." Sanātana Gosvāmī, one of the ''big ācāryas ''of Gauḍīya sampradāya, he has also said that ''avaiṣṇava gurur na sa syāt''. ''Sa''. He says that—I forget that verse—that "A person . . ." ''Pūta-hari-kathāmṛtaṁ śravaṇaṁ na kartavyam''. ''Avaiṣṇava-mukhodgīrṇa-pūta-hari-kathāmṛtaṁ śravaṇaṁ na kartavyam ''(''Padma Purana''). He says that "You do not try to hear from a person who is ''avaiṣṇava'', ''hari-kathāmṛtam''." The ''hari-kathā'', the message of Kṛṣṇa like ''Bhagavad-gītā ''and other, ''Bhāgavata'', ''Śrīmad-Bhāgavatam'', you should not hear from a person who is not a Vaiṣṇava. In the ''Bhāgavata ''also it is said, ''satāṁ prasaṅgāt mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ-kathāḥ ''([[SB 3.25.25|SB 3.25.25]]) When we hear from ''sad-vekti''(?), or Vaiṣṇava, then we get real effect. So if one argues that "''Hari-kathā ''is pure. Even a ''avaiṣṇava ''speaks, what is the harm there?" so Sanātana Gosvāmī said in connection with this that ''śravaṇaṁ na kartavyaṁ sarpocchiṣṭaṁ payo yathā''. Just like milk: it is very nice food, but if it is touched with the lips of a snake, it becomes poisonous. Therefore it is concluded that we have to hear the transcendental message of Kṛṣṇa from a realized soul, a devotee.

So this hearing process is recommended, that you should hear from a realized person who is ''sadācara-sampanna-vaiṣṇava''. So who is a ''bhakta''? Because you have to learn from a ''bhakta'', so who is a ''bhakta''? That is also described. So it is stated in the ''śāstras ''and the Gosvāmīs as ''sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ''([[CC Madhya 19.170|CC Madhya 19.170]]): "Anyone who has no more designation, and he is pure from material contamination." ''Upādhi ''means so long we think that "I am this body," that means I am decorated with this ''upādhi''. So long we think that "I am Indian," "I am American," "I am ''brāhmaṇa''," "I am Hindu," "I am Muslim," we are decorated with ''upādhi''. ''Upādhi-śūnya ''is described in the ''Vedas'', when one understands ''ahaṁ brahmāsmi''. So there are two Brahmans: Para-brahman and ordinary Brahman. Para-brahman is the Supreme, ''vibhu'', and ordinary Brahman, they are ''anu''. Para-brahman is all-pervading, and Brahman is not all-pervading. So Kṛṣṇa says in the ''Bhagavad-gītā ''that, ''kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata ''([[BG 13.3 (1972)|BG 13.3]]). ''Kṣetra'', ''kṣetrajña'', when He was describing, ''kṣetra ''means this body, and ''kṣetrajña ''means the soul who knows about his body.

So there are two ''kṣetrajñas''. One ''kṣetrajña ''is the ''jīva'', soul, and another ''kṣetrajña ''is Paramātmā, Bhagavān. (break) . . . clearly distinguished by Kṛṣṇa that ''kṣetra-jñaṁ cāpi māṁ viddhi'': "You are not only ''kṣetrajña''." The ''jīva ''soul is ''kṣetrajñā''. He knows, just like you know, I know, "It is my body." So there are two ''kṣetrajñas''. One ''kṣetrajña ''I am. Just like I know this is my body, you know this is your body, but I do not know what is going on in your body, you do not know what is going on in my body. Therefore Kṛṣṇa says ''ca'', ''eva'', ''kṣetrajñaṁ ca api māṁ viddhi'': "Not only you are ''kṣetrajña''; I am also ''kṣetrajña ''because I am Para-brahman, or Supersoul." But what is difference between these two ''kṣetrajñas''? The difference is that one ''kṣetrajña ''knows about his own body, but the super-''kṣetrajña'', He knows everyone's body.

So in this way if we understand our position, that Kṛṣṇa, or the Supreme Personality of Godhead, is the great and we are small, that is perfect knowledge. Therefore Kṛṣṇa commands, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]). As the master commands the servant that "What, rascal, you are doing? What I say, you do it." There are two living entities: one, the superior, who orders, and the other, inferior, who carries out the order. This is further explained in the Fifteenth Chapter of the ''Bhagavad-gītā''. ''Sarvasya cāhaṁ hṛdi sanniviṣṭho mattaḥ smṛtir jñānam apohanaṁ ca'' ([[BG 15.15 (1972)|BG 15.15]]). He says, Lord Kṛṣṇa said, that "I am situated in everyone's heart. I am giving order." ''Mattaḥ smṛtir jñānam''. And then the ''jīvātmā ''gets knowledge and carries it out.

So when one is perfectly in knowledge of ''kṣetra'', ''kṣetrajña'', then his devotional life begins. This understanding of the relationship between God and ourself is more clearly explained by Caitanya Mahāprabhu when He says, ''jīvera 'svarūpa' haya nitya kṛṣṇa dāsa ''([[CC Madhya 20.108-109|CC Madhya 20.108]]). Our real identity is that we are eternally servant of God. This understanding, pure understanding, is called ''mukti''. When we understand that "Kṛṣṇa, the Supreme Personality of Godhead, is my eternal master, and I am eternal servant of Him," that is called ''mukti''. The ''mukti ''definition is given in the ''Śrīmad-Bhāgavatam'': ''muktir hitva anyathā rūpaṁ sva-rūpeṇa avasthiti ''([[SB 2.10.6|SB 2.10.6]]). ''Mukti ''means when we give up our wrong ideas and we stay in our real identification. That is called ''mukti''. So a ''bhakta ''who understands clearly that "I am eternal servant of God, and God is my eternal master," this very understanding means ''mukti''. If I wrongly think that "I am something of this material world" or "I am God myself," these are misunderstanding. There is no question of ''mukti''. Here the word is ''kecit kevalayā'': "somebody."

The purpose is that most people, they are either ''karmīs ''or ''jñānīs''. ''Karmīs ''or ''jñānīs''. ''Karmīs ''means those who are working very hard day and night for sense gratification, and ''jñānis ''means after being frustrated in such activities, he tries to give up this world, ''brahma satyaṁ jagan mithyā''. This is not ''jñāna'', that ''brahma satyaṁ jagan mithyā''. If ''brahma ''is ''satya'', then ''jagat ''is also ''satya''. ''Jñāna ''means to know real fact. The real fact is that as Brahman is ''satya'', anything which is emanated from Brahman, that is also ''satya''. In the ''Vedānta-sūtra ''it begins like this: ''athāto brahma jijñāsā'', "Now we have to inquire about Brahman." So about this description, Brahman, ''yato vā imāni bhūtāni jāyante''. And in the ''Vedānta-sūtra ''it is said, ''janmādy asya yataḥ ''([[SB 1.1.1|SB 1.1.1]]). Anything which is emanating . . . Everything which is emanating from a particular source, that is Brahman. So what is that original source of everything? That is explained in the ''Bhagavad-gītā''. Kṛṣṇa says, ''ahaṁ sarvasya prabhavaḥ ''([[BG 10.8 (1972)|BG 10.8]]): "From Me everything is emanating." Therefore Kṛṣṇa is Para-brahman. Therefore the conclusion is that if you come to the platform of ''bhakti'', then automatically you become liberated.

So it is also confirmed in the ''Bhagavad-gītā'',

:''mam cāvyabhicāriṇi''
:''bhakti-yogena yaḥ sevate''
:''sa guṇān samatītyaitān''
:''brahma-bhūyāya kalpate''
:([[BG 14.26 (1972)|BG 14.26]])
In order to become ''mukta'', or Brahman platform, one has to render unalloyed service to the Supreme Lord Kṛṣṇa. So here it is said, ''kecit kevalayā bhaktyā ''([[SB 6.1.15|SB 6.1.15]]). ''Kecit'', somebody—not the ''karmīs'', not the ''jñānīs'', not the ''yogīs''—can execute devotional service. The ''karmīs'', it is openly known that they want to enjoy. They want something. Similarly, ''jñānīs'', they want to become one with the Supreme. That is also wanting something. The ''yogīs ''also, they want something, some mystic power. So ''karmīs'', ''jñānīs'', ''yogīs'', all of them wanting something; the subject matter of want may be different. But a ''bhakta'', he does not want anything. He simply wants to be engaged in carrying out the orders of the Supreme Lord. But such person is very, very rare. Out of many millions of ''karmīs'', one may be ''jñānī''. And out of many millions of ''jñānīs'', one may become ''mukta''. And out of many, many millions of ''muktas'', one may become a ''bhakta''. Therefore Kṛṣṇa said, ''manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye ''([[BG 7.3 (1972)|BG 7.3]]). ''Siddhaye ''means to become perfect ''jñānī ''or perfect ''yogī''. And ''yatatām api siddhānām'': and amongst the ''siddhas'', those who have got perfection in ''jñāna ''and ''yoga'', ''kaścid vetti māṁ tattvataḥ'': "Some of them may . . ." Not some of them—"May be someone is able to understand Me." Therefore in this verse it is clearly said ''kecit'', the same thing. ''Kaścid vetti māṁ tattvataḥ''. To become a ''bhakta ''is not so easy. Therefore he says ''kecit'': "somebody." Somebody, ''eka ''personality, may become a ''bhakta''. So ''kecit kevalayā bhaktyā ''([[SB 6.1.15|SB 6.1.15]]).

''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 ''([[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 ''([[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 ''([[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 ''([[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 ''([[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 ''([[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 ''([[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 . . .

:''sarva-dharmān parityajya''
:''mām ekaṁ śaraṇam''
:''ahaṁ tvāṁ sarva-pāpebhyo''
:''mokṣayiṣyāmi ''. . .
:([[BG 18.66 (1972)|BG 18.66]])
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,

:''bahūnāṁ janmanam ante''
:''jñānavān māṁ prapadyate''
:''vāsudevaḥ sarvam iti''
:''sa mahātmā sudurlabhaḥ''
:([[BG 7.19 (1972)|BG 7.19]])
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.

Thank you very much. Hare Kṛṣṇa. (end).

760107 - Lecture SB 06.01.09 - Nellore

2020-06-09T15:48:40Z

Angela:

[[Category:1976 - Lectures]]
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[[Category:SB Lectures - Canto 06|60109]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1976 - Lectures|1976]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:760107 Lecture - Srila Prabhupada Speaks a Nectar Drop in Nellore|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">760107SB-NELLORE - January 07, 1976- 25.30 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760107SB-NELLORE_mono.mp3</mp3player>

Prabhupāda:

:''dṛṣṭa-śrutābhyāṁ yat pāpaṁ''
:''jānann apy ātmano 'hitaṁ''
:''karoti bhūyo vivaśaḥ''
:''prāyaścittam atho katham''
:([[SB 6.1.9|SB 6.1.9]])
"Mahārāja Parīkṣit said: One may know that sinful activity is injurious for him because he actually sees that a criminal is punished by the government and rebuked by the people in general, and because he hears from the scriptures and learned scholars that one is thrown into hellish condition in the next life for committing sinful acts. Nevertheless, in spite of such knowledge one is forced to commit sins again and again, even after performing acts of atonement. Therefore what is the value of such atonement?"

:''kvacin nivartate 'bhadrāt''
:''kvacic carati tat punaḥ''
:''prāyaścittam atho 'pārthaṁ''
:''manye kuñjara-śaucavat''
:([[SB 6.1.10|SB 6.1.10]])
Mahārāja Parīkṣit said: "Sometimes one who is very alert so as not to commit sinful acts is victimized by sinful life again. I therefore consider this process of repeated sinning and atoning to be useless. It is like bathing of an elephant, for an elephant cleanses itself by taking a full bath but then thrown dust over its head and body as soon as it returns to the land."

(devotees translates throughout)

In every religious system there is a process of atonement. In Christian religion there is a process of atonement called confession. Some religion, there is a process of atonement called confession.The Parīkṣit Mahārāja is practical politician. He said that . . . He had also experience that a criminal is punished and again he commits the criminal act. Nowadays we practically see also that government has enacted so many laws against criminality, but criminality is going on without any stoppage. We have got practical experience, as we have explained last night, that in the airport the security checking is going on for everyone - which means that after so much education, every one of us, we are dishonest. This answer is there in the'' śāstra'': ''yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ''. This means that if one is turned to be a pure devotee, then all the good qualities automatically become manifest in him. ''Harāv abhaktasya kuto mahad-guṇā manorathenāsato dhāvato bahiḥ ''([[SB 5.18.12|SB 5.18.12]]). Whereas a nondevotee, he has no good qualification because he is acting on the mental platform - as such he will be always attracted by material things.

In this connection I shall recite one historical incident from the ''Purāṇas''. There was a hunter in ''Prayāg''. ''Prayāg ''you know, in Allahabad. So he was hunting in the forest indiscriminately. So Nārada Muni was passing through the jungle, and he was very compassionate to see the animals being half dead and half killed by the hunter. Nārada Muni, being Vaiṣṇava, he was very kind to all living entities; so he went to the hunter, whose name was Mṛgāri. So the Mṛgāri thought that "This saintly person is coming to me for some deerskin," so he said, "Sir, don't disturb in my business. If you want deerskin I shall give you. Please get out of my activities for the present." Nārada Muni said that "I have not come here to ask for deerskin, but I simply ask you that if you want to kill the animals, you kill them total. Why you are killing half?" The hunter said, "What is the difference between killing whole and killing half?"

Actually he had no idea about ''pāpa ''and ''puṇya''. Actually, those who are animal-hunter, they cannot understand what is spiritual life, what is God, what is sinful life, what is pious life. There is a verse in the ''Śrīmad-Bhāgavatam ''quoted by Mahārāja Parīkṣit,

:''nivṛtta-tarṣair upagīyamānād''
:''bhavauṣadhāc chrotra-mano-'bhirāmāt''
:''ka uttamaśloka guṇānuvādāt''
:''virajyeta vinā paśughnāt''
:([[SB 10.1.4|SB 10.1.4]])
Unless one is animal-hunter, he cannot be away from chanting this Hare Kṛṣṇa ''mantra''. So Nārada Muni said that "If you kill the animal totally, it is less sinful than you kill them half." Nārada Muni said, "No, if you kill the animal half, it is more sinful than you kill them whole." The hunter said that "From my childhood I have been taught like this by my father. I do not know which is sinful, which is pious." Nārada Muni, as Vaiṣṇava, advised him that "You stop this hunting business and I will give you your livelihood." The hunter, having seen a Vaiṣṇava, was little convinced about spiritual life. Then he said that "Sir, if you give me my livelihood, then I can give up my this business." Then Nārada Muni suggested that "You and your wife may come with me. I shall arrange for your livelihood. You give up this business."

So they followed the instruction of Nārada Muni, the spiritual master, and they came with Nārada Muni and sat down in a place on the bank of the Ganges at Prayāg. Nārada Muni gave them one Tulasī plant, and they sat down near the Tulasī plant, and he advised that "Go on chanting Hare Kṛṣṇa ''mantra''." In the meantime, in the village it was advertised that "The hunter has become a Vaiṣṇava. Let us go and see him." So people who were coming to visit, they were bringing . . . It is the custom still now, India, that when you go to see some Deity or a Vaiṣṇava, ''sādhu'', you bring some, one ''misti ''rice or ''āttā''; you give them as contribution. So he thought that Nārada Muni was sending the ''āttā'', rice, ''dāl'', and everything. So he became confident that he would not die because he is chanting Hare Kṛṣṇa ''mantra''. In this way he gradually became a perfect Vaiṣṇava because he was chanting under the instruction of the spiritual master and committing no sinful activities. So, we being in the disciplic succession of Nārada Muni, this Kṛṣṇa consciousness movement, we are advising the same principle: that "Don't commit sinful activities, and chant Hare Kṛṣṇa ''mantra''."

So one day Nārada Muni asked his friend, Parvata Muni, "I have got a disciple. Let us go and see him." (to translator:) Parvata Muni, his friend. Yes. So when Nārada Muni and Parvata Muni was coming to the same hunter who had become now a Vaiṣṇava, so he was going to receive his spiritual master by going forward. So while he was going forward towards his spiritual master to receive him, on the way he was jumping in so many places. So Parvata Muni asked him that "Why you are jumping on your way while coming to us?" The hunter, the Vaiṣṇava, he replied, "Sir, there were so many ants on the ground. Therefore I was trying to avoid trampling them." So Parvata Muni was surprised, that "This man was hunting and killing animal half. Now, because he has become a Vaiṣṇava, he is not prepared to kill even an ant."

So this is the practical instance, that if one becomes devotee of the Lord, all the good qualities manifest in his body. Therefore Śukadeva Gosvāmī replied to Parīkṣit Mahārāja that "You are saying right, that simply by atonement, simply by punishment, one cannot become honest." Practically speaking, if you simply enact laws to make people honest, it is impossible to do that. So Śukadeva Gosvāmī said,

:''karmaṇā karma-nirhāro''
:''na hy ātyantika iṣyate''
:''avidvad adhikāritvāt''
:''prāyaścittaṁ vimarśanam''
:([[SB 6.1.11|SB 6.1.11]])
The Śukadeva Gosvāmī said, "O son of Vedavyāsa . . ." The Śukadeva Gosvāmī, the son of Vedavyāsa . . . Śukadeva Gosvāmī is the son of Vyāsadeva. He answered, "My dear king, since acts meant to neutralize impious action are also fruitive, they will not relieve one from the tendency to act fruitatively. Persons who subject themselves to the rules and regulation of atonement are not at all intelligent. Indeed, they are in the mode of darkness. Unless one is freed from the mode of ignorance, trying to counteract one action through another is useless because this will not uproot one's desire. Thus, even though one may superficially seem pious, he will undoubtedly be prone to act impiously. Therefore real atonement is enlightenment in perfect knowledge, ''Vedānta'', by which one understands the Supreme Absolute Truth." In this verse there is one particular word, ''vimarśanam''. The meaning of this ''vimarśanam'': "full knowledge of ''Vedānta''."

Then Śukadeva Gosvāmī continued to speak: "My dear king, if a diseased person eats the pure, uncontaminated food prescribed by a physician, he is gradually cured, and the infection of disease can no longer touch him. If one follows the regulative principles of knowledge, he gradually progresses toward liberation from material contamination." Therefore in the ''Vedānta-sūtra ''it is said that ''athāto brahma jijñāsā'': "Now this life, human form of life, is simply meant for inquiring about Brahman." At the present moment, especially in this Kali-yuga, nobody is interested in ''brahma-jijñāsā''. Therefore he prescribes from scripture,

:''tapasā brahmacaryeṇa''
:''śamena ca damena ca''
:''tyāgena satya-śaucābhyaṁ''
:''yamena niyamena vā''
:([[SB 6.1.13-14|SB 6.1.13]])
One should make his life successful by ''tapasya'', austerity, penance. So ''brahmācārya ''is one of the items. ''Tapasya ''means beginning with ''brahmācārya'', celibacy. Here we have given the meaning of ''tapasya'': "by austerity or voluntary rejection of material enjoyment." ''Tapasā bramacaryeṇa''. So ''tapasya''. I do not like something to do because it is pleasing to me, but for the sake of my advancement of spiritual life I must have it. This is called ''tapasya''. We prescribe four kinds of regulative principle: no illicit sex, no meat-eating, no gambling, no intoxication. In the Western countries these four things are very ordinary means of life. In the Western countries practically cent percent population, they are addicted to these sinful activities. So in our Society, anyone who joins, he has to accept these four principles of regulative life.

So ''brahmācārya'', celibacy, sex, prohibition of sex life, especially illicit sex life . . . Unless one is married, no sex life is allowed. That is called ''brahmācārya''. ''Tapasya ''begins with ''brahmācārya'', life of celibacy, or accepting one wife only. That's all. Then ''śamena''. ''Śamena'', controlling the senses, controlling the mind. ''Śamena damena ca'', these two things required. We should not become the servant of the mind; we should become master of the mind. And ''tyāgena''. ''Tyāgena''. Therefore in the ''śāstra ''the process of charity is recommended. In the ''Bhagavad-gītā ''it is also recommended that ''yajña-dāna-tapaḥ-kriya na tyājyaṁ kāryam eva tat ''([[BG 18.5 (1972)|BG 18.5]]). Because I have renounced this world, it does not mean I shall give up the process of performing ''yajña'', ''dāna ''and ''tapasya''. It is further stressed, ''yajña-dāna-tapaḥ-kriya pāvanāni manīṣiṇāḥ''. Even if you think that you are very advanced, still, you should not give up these three processes, means performing ''yajña'', giving in charity and performing ''tapasya''. "One must then control the mind and senses, give charity, be truthful, clean and nonviolent, follow the regulative principle and regularly chant the holy name of the Lord. Thus a sober and faithful person who knows the religious principle is temporarily purified of all sins performed with his body, words and mind." In the ''Bhagavad-gītā ''it is also recommended,

:''yuktāhāra-vihārasya''
:''yukta-ceṣṭasya karmaṇā''
:''yukta-svapnā . . . yukta''
:''yogo bhavati duḥkha-hā''
:([[BG 6.17 (1972)|BG 6.17]])
In this way, if we practice ''yoga'', ''bhakti-yoga'', then gradually we are elevated to the perfectional stage.

Now, one may say that "If I give up all these thing which is habituated to me, there will be some painful condition." So therefore ''Bhagavad-gītā ''has recommended to tolerate. ''Mātrā sparśās tu kaunteya''. We have to tolerate. This is called ''tapasya''. Even though it is painful for me—it is not at all painful, but those who are trying to practice, in the beginning it may be painful—so Bhagavān, Kṛṣṇa, is advising that even it is painful, you must do it and tolerate it. So ''mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ ''([[BG 2.14 (1972)|BG 2.14]]). The example is given just like we suffer sometimes in scorching heat and very pinching or chilly cold. But we tolerate and do our business. Sometimes to cure our disease, say, for example, fever, we have to swallow very bitter quinine pills. But Śrī Caitanya Mahāprabhu, considering the people in general of this age, Kali-yuga, He knew that people will not be able to even tolerate such little pain for advancing in spiritual life. So Śrī Caitanya Mahāprabhu therefore recommended that,

:''harer nāma harer nāma harer nāma iva kevalaṁ''
:''kalau nāsty eva nāsty eva nāsty eva gatir anyathā''
:([[CC Adi 17.21|CC Adi 17.21]])
It is very difficult in this age to follow the principles of ''brahmācārya'', as it is recommended, ''tapasā brahmacaryeṇa śamena damena vā ''([[SB 6.1.13-14|SB 6.1.13]]). (to translator:) Yes, go on. Therefore Nārada Muni also . . . Śukadeva Gosvāmī also advising that "If one is unable to follow the regulative principles, then . . ." He says,

:''kecit kevalayā bhaktyā''
:''vāsudeva-parāyaṇāḥ''
:''aghaṁ dhunvanti kārtsnyena''
:''nīhāram iva bhāskaraḥ''
:([[SB 6.1.15|SB 6.1.15]])
The translation is, "Only a rare person who has adopted complete unalloyed devotional service to Kṛṣṇa can uproot the weeds of sinful action with no possibility that they will revive." ''Kevalayā bhaktyā''. "Simply . . . He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays." So by other processes temporarily it can be ceased, but actually from the root of the cause it is not possible to get it out.

In the previous verse Śukadeva Gosvāmī gave the example that "The dried leaves of creepers beneath a bamboo tree may be completely burned to ashes by a fire, although the creepers may sprout again because the root is still within the ground." You have seen practically. On the field the grass is dried up, and sometimes fire is set and it becomes all burned into ashes. But as soon as there is rainy season, again they sprout and become green. The idea is that you may perform the religious, ritualistic ceremonies, but if your heart is not cleansed, simply by performing these ritualistic ceremonies you'll not be purified. So we have got two desires: pious desire or impious desires. So either you become desirous of doing pious thing or you desirous of doing impious things, the sufferings of this material world will continue.

It is said in the ''Bhagavad-gītā'',

:''ūrdhvaṁ gacchanti sattva-sthā''
:''madhye tiṣṭhanti rājasāḥ''
:''jaghanya-guṇa-vṛtti-sthā''
:''adho gacchanti tāmasāḥ''
:([[BG 14.18 (1972)|BG 14.18]])
So by pious activities you can be elevated to the higher planetary system in the heavenly planet, but that does not mean completion of your suffering of the material world. Kṛṣṇa has said, therefore, ''ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna ''([[BG 8.16 (1972)|BG 8.16]]). Even you are promoted to the Brahmaloka, where the standard of living, duration of life, is very, very big, still, you cannot avoid there these material pains and pleasure, because after finishing your resultant action of pious activities you'll come . . . you'll have to come back again in this lower planetary system. ''Kṣīṇe puṇye puṇar martya-lokaṁ viśanti ''([[BG 9.21 (1972)|BG 9.21]]). After the resultant action of pious activity is finished, you are again dragged within this lower planetary system. Therefore, unless you take to the devotional path, ''bhakti'', because Kṛṣṇa says, ''bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ''([[BG 18.55 (1972)|BG 18.55]]), if you want to understand God, Kṛṣṇa, then you have to take the only path, ''bhaktyā'', ''bhakti'', or devotional service.

So we shall discuss further tomorrow about this ''bhakti-yoga'', and today let us end here. Thank you very much. (end).

760105 - Lecture SB 06.01.06 - Nellore

2020-06-09T15:47:24Z

Angela:

[[Category:1976 - Lectures]]
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<div class="code">760105SB-NELLORE - January 05, 1976 - 25.21 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760105SB-NELLORE_mono.mp3</mp3player>

Prabhupāda:

:''adhuneha mahā-bhāga''
:''yathaiva narakān naraḥ''
:''nānogra-yātanān neyāt''
:''tan me vyākhyātum arhasi''
:([[SB 6.1.6|SB 6.1.6]])

This is from ''Śrīmad-Bhāgavatam'', Sixth Chapter. This is our latest publication, ''Śrīmad-Bhāgavatam''. Therefore I am taking advantage of this publication to present before you. So in the Fifth Canto of ''Śrīmad-Bhāgavatam'', Śukadeva Gosvāmī has given a vivid description of the ''naraka ''planets, or the hellish condition of life. [[SB 5|Fifth Canto, Śrīmad-Bhāgavatam]], Śukadeva Gosvāmī has given a vivid description of the ''naraka ''planets, or the hellish planets. So this verse I am quoting from the First Chapter, Sixth Canto, that Parīkṣit Mahārāja is asking Śukadeva Gosvāmī, "How the people suffering in hellish condition of life can be delivered?" (break) Let him . . . (break) This is the beginning of the Sixth Chapter of ''Śrīmad-Bhāgavatam''. (devotee translates throughout)

At the end of the Fifth Chapter, Śrīla Śukadeva Gosvāmī has given description of the hellish planets. You have seen in the sky, there are millions and millions of stars or planets, and they are divided into three groups. Everything is described in the ''Śrīmad-Bhāgavatam''. So as it is said in the ''Bhagavad-gītā'', ''ūrdhvaṁ gacchanti sattva-sthāḥ ''([[BG 14.18 (1972)|BG 14.18]]). (break) . . . ''sattva-sthāḥ'', meaning that those who are in the ''sattva-guṇa'', modes of goodness, they are promoted to the higher planetary system. ''Madhye tiṣṭhanti rājasaḥ'': "Those who are under the influence of passion, they remain in the middle planetary system." And those who are in the lowest grade of ''tamo-guṇa'', ''adho gacchanti tāmasāḥ''. So Parīkṣit Mahārāja, after hearing the pitiable condition of persons in the hellish planets, he became sympathetic. Therefore he is putting the statement before Śukadeva Gosvāmī, ''adhuneha mahā-bhāga yathaiva narakān naraḥ ''([[SB 6.1.6]]): "My dear sir, you have described about the hellish condition of the suffering persons. Now kindly give me any enlightenment how they can be delivered."

This is the symptom of a Vaiṣṇava. Vaiṣṇava cannot tolerate the sufferings of the humanity. Just like Prahlāda Mahārāja, he said before Nṛsiṁha-deva, ''naitad udvije paro duratyaya-vaitaraṇyāḥ'': "My dear Lord, I have no problem how to get delivered from this material world." Because a devotee is already on the transcendental platform. It is said in the ''Bhagavad-gītā'',

:''māṁ ca vyabhicāriṇi''
:''bhakti-yogena yaḥ sevate''
:''sa guṇān samatītyaitān''
:''brahma-bhūyā ''. . .
:([[BG 14.26 (1972)|BG 14.26]])

Means, anyone who is engaged in devotional service, he is already on the Brahman platform. Therefore a devotee means he is already in the Brahman platform, or spiritual platform. So Parīkṣit Mahārāja became very anxious, how this suffering humanity can be saved. Here it is said, ''nānā ugra yātanāt neyāt tan me vyākhyātum arhasi'': "Kindly give me some enlightenment how these people can be saved from this severe type of suffering."

So at the present moment in this age of Kali people are so fallen low, that they do not know what is going to happen in the future. They are dismissing the whole problem by saying that there is no next life. This is very precarious condition of the modern civilization. So as there are comfortable life, we can see there are discomfortable life also. So there is understanding of'' pāpa ''and ''puṇya''. Especially in the human form of life one should know what is ''pāpa ''and what is ''puṇya''. The human life is responsible life. You have got practical experience that if you violate the law of the state you become criminal and punished. But if the cats and dogs or animals, they violate the law, they are not punishable. Therefore human life must be very responsible. Yes.

So Śukadeva Gosvāmī says, "My dear king, if before one's next death whatever impious acts one has performed in this life with his mind, words and body are not counteracted through proper atonement according to the description of the ''Manu-saṁhitā ''and other ''dharma-śāstras'', one will certainly enter into the hellish planets after death and undergo terrible sufferings as I have previously described ([[SB 6.1.7]])."

So just like in our ordinary life, if we commit some sinful activity and if we plead in the court, "My dear judge, I did not know the law," so this kind of pleading will not help him. Ignorance is no excuse. Therefore human life is distinct from animal life. If we live in human life without caring for the supreme laws, then we are destined to suffer. Therefore in the human society there is a system of religion and scripture. It is the duty of the human being to understand the laws of the nature, the injunction in the ''śāstras ''and live very honestly according to their direction. In the ''Bhagavad-gītā ''Kṛṣṇa says,

:''yaḥ śāstra-vidhim utsṛjya''
:''vartate kāma-kārataḥ''
:''na siddhiṁ sa avapnoti''
:''na sukhaṁ na parāṁ gatim''
:([[BG 16.23 (1972)|BG 16.23]])

"Anyone who does not follow the instruction of the ''śāstras ''and live whimsically as very free to act, such person never gets perfection of life, no happiness, and what to speak of going back to home, back to Godhead." Especially in India, who are born as Indians, they have got a special facility to get this transcendental knowledge from ''śāstras''. Caitanya Mahāprabhu advised, or ordered, to every Indian that "You make your life perfect by going through the ''śāstras ''and distribute this knowledge throughout the whole world for welfare activities." The exact words in Bengali is like this,

:''bhārata bhūmite manuṣya-janma haila yāra''
:''janma sārthaka kari' kara para-upakāra''
:([[CC Adi 9.41|CC Adi 9.41]])

Means anyone who has taken birth in this holy land of Bhāratavarṣa must make his life successful by going through the ''śāstras'', and distribute the knowledge throughout the whole world.

Therefore I am appealing to my Indian brothers to take up this missionary work as ordered by Śrī Caitanya Mahāprabhu. Especially my appeal is to the people of South India, because all our ''ācāryas''—Rāmānujācārya, Madhvācārya, Nimbārka, Viṣṇu Svāmī, Śaṅkarācārya—they came out from South India. So I especially request gentlemen present here to take up this Kṛṣṇa consciousness movement very seriously and join with us. (break) . . .says that before our next death comes . . . Death will come. We say generally, "As sure as death." For our next life, Śukadeva Gosvāmī advises . . . According to our Vedic principle, before death there is a ceremony which is called ''prāyaścitta'', or atonement. He advises that when a diseased man goes to a physician, the physician, after diagnosing the disease, he gives the suitable medicine. If the disease is very serious, sometimes very expensive medicine is recommended. There is some example in the Caitanya Mahāprabhu's time. One gentleman, he was a big ''zamindar'', landholder. He was converted into a Muslim. In those days, five hundred years ago, it was not very difficult to convert a person into Muslim religion. If a Muslim would take some water from his water pot and sprinkle on the body of a Hindu, he would become Muslim. In this way, so many people were converted into Muslims. So I am quoting these instances in this respect, because when in those days people would go to the ''brāhmaṇa ''to take advice for atonement, they would give so severe type of atonement that it was impossible to perform.

So there was the king in Bengal at that time. He was known as Nawab Hussein Shah. Formerly he was a Muhammadan servant to a big Hindu landlord. So this boy servant committed some theft, so the master punished him by striking with a cane. So the striking mark of the cane was there on his backside. So one day the Nawab's wife, Begum, saw the mark and inquired from her husband, "What is this mark?" So the Nawab described that in his childhood, when he was a servant of that Hindu gentleman, Buddhimanta Khan, he beat him with that cane, and that mark is there. So the wife of the Nawab, Begum Saiyada, she requested that "You kill this man. Otherwise people will blaspheme you." The Nawab, however, declined: "No, no, this is cannot . . . This is not possible. He was my master, just like my father. He chastised me. There was no fault." So the wife then requested, "At least make him a Muhammadan." So the Nawab, to satisfy his wife, he agreed, "Well, that is not very difficult task." So one day he called Buddhimanta Khan and sprinkled the water on his body.

So Buddhimanta Khan took it that he has now become a Muhammadan, so he went to the ''brāhmaṇa ''for consultation. So when Buddhimanta Khan went to a ''bhaṭṭācārya'', he said that "The," what is called, "''prāyaścitta ''is that you melt one kilogram of," what is called, "lead, and drink it." So he, being helpless, he went to consult another ''brāhmaṇa bhaṭṭācārya''. He said, "All right, if you cannot drink molten lead, then you can drink one kilo of melted ghee." So in this way, when he was helpless, he went to Caitanya Mahāprabhu. So Caitanya Mahāprabhu knew the situation of the then society. He therefore advised him that "You better give your family life. You go to Vṛndāvana." So He advised him that "Go to Vṛndāvana, live there and chant Hare Kṛṣṇa." So the difficulty is, in the ''śāstras ''there are atonement for ''prāyaścitta ''of so—not like that,you drink hot ghee or hot lead—but there are ''prāyaścittas''. So one has to execute that.

So when Śukadeva Gosvāmī recommended, "My dear King, you are very anxious for these persons suffering in the hell. They have to perform ''prāyaścitta''." So Śukadeva Gosvāmī, after recommending this, could not satisfy Parīkṣit Mahārāja. He was king, ''kṣatriya''. He knew the nature of the citizens. Therefore he said,

:''dṛṣṭa-śrutābhyāṁ yat pāpaṁ''
:''janānn apy ātmano 'hitam''
:''karoti bhūyo vivaśaḥ''
:''prāyaścittam atho katham''
:([[SB 6.1.9|SB 6.1.9]])

The Mahārāja Parīkṣit said, "One may know that sinful activity is injurious for him because he actually sees that a criminal is punished by the government and rebuked by people in general, and because he hears from the scriptures and learned scholars that one is thrown into hellish condition in the next life for committing sinful act, nevertheless, in spite of such knowledge one is forced to commit sins again and again, even after performing acts of atonement. Therefore what is the value of such atonement?" Parīkṣit Mahārāja was ruler, the king. He knew everything practically, that so many citizens committing criminal act were imprisoned and punished. Still, they, after coming back from the jail, prisonhouse, again committed. So on the whole, Parīkṣit Mahārāja did not like the process of ''prāyaścitta ''is ultimate, beneficial, ultimately beneficial to the people.

That we get experience by two methods: by seeing and by hearing. Just like a criminal, a thief, he has seen that previously a man who stole, he was arrested by the police and punished. And he has heard also from authorities, from lawyers, that "Stealing is bad. If you are arrested you will be put into the prison." So this is the defect of the modern civilization. They are entering, they are enacting so many laws to stop criminal, but the criminality is increasing. The practical example is, when you go to the airport there is security checking. So all gentlemen, whoever he may be—sometimes they excuse me—but they are checked thoroughly. So the authorities check everyone means that everyone is dishonest. So what is the value of this education if everyone is criminal and dishonest? So Parīkṣit Mahārāja is intelligent devotee. He therefore protested against this so-called atonement. Therefore he describes like this, ''dṛṣṭa-śrutābhyāṁ yat pāpaṁ janānn apy ātmano 'hitam ''([[SB 6.1.9|SB 6.1.9]]). Everyone knows that "I am stealing; it is not good for me," but even though he is put into the jail as ''prāyaścitta'', again he comes back and does the same thing. Then what is the meaning of this legal punishment or ''prāyaścitta''? Therefore Parīkṣit Mahārāja says that,

:''kvacin nivartate 'bhadrāt''
:''kvacic carati tat punaḥ''
:''prāyaścittam atho 'pārtham''
:''manye kuñjara-śaucavat''
:([[SB 6.1.10|SB 6.1.10]])

He gave very good example, that "This ''prāyaścitta'', or legal punishment, is like ''kuñjara-śaucavat''." ''Kuñjara ''means "elephant," and ''śauca'', "taking bath." So ''kuñjara'', the elephant, dips itself into the water and takes bath very thoroughly, and as soon as it comes on the land, it takes some dust and throws over his body. The purpose is that unless one is fully convinced that "Sinful activities are very, very abominable for me," he cannot give it up. Therefore one has to cleanse his heart. That is real ''prāyaścitta''. Otherwise, even being imprisoned or giving fine or suffering, one cannot cease from sinful activities.

So this Kṛṣṇa consciousness movement is thoroughly wholesale process of cleansing the mind. Therefore Śrī Caitanya Mahāprabhu has given His own version: ''ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam ''([[CC Antya 20.12|CC Antya 20.12]]). The purport is—it is a long verse—that by chanting, ''paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam'', if we perform this Kṛṣṇa ''saṅkīrtana'', then immediately our core of heart, which is filled up with all dirty things, will be cleansed. For example, you can see practically all my disciples present here, they are coming from Western countries—Europe, America, or even in India, Parsis and other, Muhammadans, they are coming. But they are now pure, cleansed of all dirty things. In this movement, throughout the whole world, there are at least ten to twelve thousand devotees like that. And before this life they were addicted to all kinds of sinful life. We have summarized all sinful activities into four groups, namely illicit sex, meat-eating, intoxication and gambling. So all these ten to twelve thousand men who are now attached with this Kṛṣṇa consciousness movement, they are not committing these four pillars of sinful life.

Therefore our request is that you take to this chanting method. It is very easy: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and gradually you shall become free from all sinful reaction of life. But one thing we must be very careful: that we should not commit again sinful life. If you chant Hare Kṛṣṇa ''mantra'', you become free immediately from all sinful reaction. But if you commit again sinful life, that is your responsibility. This is warned very . . . Amongst the ten kinds of offenses, one offense is very grievous offense: ''nāmnād balād yasya hi pāpa-buddhiḥ''—if one thinks that "I am chanting Hare Kṛṣṇa; therefore whatever sinful acts I am doing, it is becoming counteracted." If you keep yourself on the platform of chanting Hare Kṛṣṇa ''mantra ''and do not commit willfully again sinful life, then you are liberated. So not only ''mukti-mārga''; if you keep yourself always pure, do not commit any sinful activity and chant Hare Kṛṣṇa ''mantra'', then your life is successful. Don't commit the mistake of the elephant, that take bath thoroughly and again come and throw dust on your body.

I think I shall end tonight this here. Thank you very much. (end).

750811 - Dictation SB Canto Six - Paris

2020-06-09T15:37:00Z

Angela:

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<div class="code">750811DT-PARIS - August 11, 1975 - 17:07 Minutes</div>

(Chapter 12, Verse 24 to 35, Chapter 13, Verse 01 to 02)

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750811DT-PARIS.mp3</mp3player>

Prabhupāda:

:''hare kṛṣṇa hare kṛṣṇa''
:''krṣṇa kṛṣṇa hare hare''
:''hare rāma hare rāma''
:''rāma rāma hare hare''

''Śrīmad-Bhāgavatam'', Sixth Canto, Twelfth Chapter, verse number 24

:''āvidhya parighaṁ vṛtraḥ''
:''kārṣṇāyasam arindamaḥ''
:''indrāya prāhiṇod ghoraṁ''
:''vāma-hastena māriṣa''
:([[SB 6.12.24|SB 6.12.24]])

''āvidhya''—whirling round; ''parigham''—iron trident; ''vṛtraḥ''—Vṛtrāsura; ''kārṣṇa-ayasam''—the trident made of iron; ''arim-damaḥ—Vṛtrāsura'', who was competent enough to subdue his enemy; ''indrāya''—unto Indra; ''prāhiṇot''—threw, or released upon him; ''ghoram''—three fearceful; ''vāma-hastena''—by his left hand; ''māriṣa''—O best of the kings, Mahārāja Parīkṣit.

Translation: O the best of the kings, Mahārāja Parīkṣit, Vṛtrāsura was completely able to subdue his enemy, took his trident made of iron and, whirling it around, he aimed at Indra and then he released upon him.

Text number 25

:''sa tu vṛtrasya parighaṁ''
:''karamca karabhopamam''
:''ciccheda yugapad devo''
:''vajreṇa śata-parvaṇā''
:([[SB 6.12.25|SB 6.12.25]])

''saḥ''—King Indra; ''tu''—however; ''vṛtrasya''—Vṛtrāsura; ''parigham''—the iron trident; ''karamca''—as well as his hand; ''karabha-upamam''—and which was as strong as the trunk of an elephant; ''ciccheda''—cut into pieces; ''yugapat''—simultaneously; ''vajreṇa''—with the thunderbolt; ''śata-parvaṇā''—by the name Śataparvan.

Translation: Indra also by his thunderbolt of the name Śataparvan simultaneously cut into pieces the trident released by Vṛtrāsura as well as his hand cut into pieces.

Text number 26

:''dorbhyām utkṛtta-mūlābhyāṁ''
:''babhau rakta-sravo 'suraḥ''
:''chinna-pakṣo yathā gotraḥ''
:''khād bhraṣṭo vajriṇā hataḥ''
:([[SB 6.12.26|SB 6.12.26]])

''dorbhyām''—by the two arms; ''utkṛtta-mūlābhyām''—cut from the very root; ''babhau''—he was; ''rakta-sravaḥ''—profusely discharging blood; ''asuraḥ''—Vṛtrāsura; ''chinna-pakṣaḥ''—cut by the wings; ''yathā''—as in: as; ''gotraḥ''—the mountain; ''khāt bhraṣṭaḥ''—falling from the sky; ''vajriṇā''—by Indra, who uses the thunderbolt; ''hataḥ''—killed.

Translation: Vṛtrāsura, being cut off by the two arms, profusely discharged blood, and he looked very beautiful, exactly as a mountain, or flying mountain killed by Indra being cut into pieces, the wings.

Purport: It appears from the statement of this verse that sometimes there are flying mountains also with wings, which are cut by the thunderbolt of Indra. Vṛtrāsura looked like that, although he was not a mountain, but his huge body appeared to be like mountain.

Text number 27, 28 and 29

:''mahā-prāṇo mahā-vīryo''
:''mahā-sarpa iva dvipam''
:''kṛtvādharāṁ hanuṁ bhūmau''
:''daityo divy uttarāṁ hanum''
:''nabho-gambhīra-vaktreṇa''
:''leliholbaṇa-jihvayā''

:''daṁṣṭrābhiḥ kāla-kalpābhir''
:''grasann iva jagat-trayam''
:''atimātra-mahā-kāya''
:''ākṣipaṁs tarasā girīn''

:''giri-rāṭ pāda-cārīva''
:''padbhyāṁ nirjarayan mahīm''
:''jagrāsa sa samāsādya''
:''vajriṇaṁ saha-vāhanam''
:([[SB 6.12.27-29]])

''mahā-prāṇaḥ''—very, very highly strong by bodily strength; ''mahā-vīryaḥ''—showing uncommonly prowess; ''mahā-sarpaḥ''—the biggest snake; ''iva''—like; ''dvipam''—as if another planet; ''kṛtvā''—throwing; ''adharām''—down; ''hanum''—chin; ''bhūmau''—on the ground; ''daityaḥ''—by the ''asura; divy uttarām hanum''—for the upper part of the chin; ''hanum''—chin; ''nabhaḥ''—sky; ''gambhīra''—deep; ''vaktreṇa''—by the mouth; ''leliha''—skin; ''ulbaṇa''—flames; . . . (indistinct) . . .-''jihvayā''—by the tongue; ''daṁṣṭrābhiḥ''—by the teeth; ''kāla-kalpābhiḥ''—exactly like the time factor, at the time of death; ''grasan''—swallowing; ''iva''—like; ''jagat-trayam''—the three worlds; ''ati-mātra''—very, very high; ''mahā-kāyaḥ''—assuming a very great body; ''ākṣipan''—pulling; ''tarasā''—with great force; ''girīn''—the mountains; ''giri-rāṭ''—as the Himalaya Mountains; ''pāda-cārīva''—as if moving by the legs; ''padbhyāṁ''—by the legs; ''nirjarayan''—punishing; ''mahīm''—the surface of the world; ''jagrāsa''—swallowed up; ''saḥ''—he; ''samāsādya''—by capturing; ''vajriṇam''—Indra, who carries the thunderbolt; ''saha-vāhanam''—along with carrier, the elephant.

Translation: Vṛtrāsura was very, very powerful by bodily strength and influence. Now he kept his lower part of the chin on the ground and the other part, upper part, expanded to the sky. In this way his mouth became very, very big, and his tongue just like big serpent, and at the time of his death he was just trying to chew the whole universe by stealth. This way the great demon Vṛtrāsura, assuming a very, very big body, began to chastise even the mountain, and by his legs he began to dismantle the surface of the earth, as if Himalayan mountain is moving this way. He came before Indra, and thus he swallowed up Indra along with his carrier the elephant, exactly like a big python swallows up a big elephant.

Text number 30

:''vṛtra-grastaṁ tam ālokya''
:''saprajāpatayaḥ surāḥ''
:''hā kaṣṭam iti nirviṇṇāś''
:''cukruśuḥ samaharṣayaḥ''
:([[SB 6.12.30|SB 6.12.30]])

''vṛtra-grastam''—King Indra thus being swallowed up by Vṛtrāsura; ''tam''—him; ''ālokya''—seeing in that situation; ''sa-prajāpatayaḥ''—along with Lord Brahmā and other ''prajāpatis''; ''surāḥ''—all the demigods; ''hā kaṣṭam''—oh, what a tribulation; ''iti''—thus; ''nirviṇṇāḥ''—being very much morose; ''cukruśuḥ''—began to lament; ''sa-mahā-ṛṣayaḥ''—along with the great sages.

Translation: When it was seen that Indra was swallowed up by the great demon, at that time the ''prajāpatis ''and Lord Brahmā and other great, great saintly persons, all the demigods, became very, very morose and began to say, "What a tribulation, tribulation!" Thus began to lament.

Text number 31

:''nigīrṇo 'py asurendreṇa''
:''na mamārodaraṁ gataḥ''
:''mahāpuruṣa-sannaddho''
:''yogamāyā-balena ca''
:([[SB 6.12.31|SB 6.12.31]])

''nigīrṇaḥ''—swallowed up; ''api''—although; ''asura-indreṇa''—by the best of the ''asuras'', Vṛtrāsura; ''na''—not; ''mamāra''—died; ''udaram''—within the abdomen; ''gataḥ''—although he was put into there; ''mahā-puruṣa''—the Supreme Lord, Nārāyaṇa; ''sannaddhaḥ''—being accomplished by the talisman known as Nārāyaṇa-kavaca; ''yoga-māyā-balena''—as realized by the mystic power which Indra possessed himself; ''ca''—although, also.

Translation: The Nārāyaṇa talisman which Indra possessed is as good as Nārāyaṇa the Supreme Personality of Godhead. Therefore being protected by that talisman as well as by dint of his mystic power, King Indra, although swallowed up within the belly of Vṛtrāsura, he did not die.

Text number 32

:''bhittvā vajreṇa tat-kukṣiṁ''
:''niṣkramya bala-bhid vibhuḥ''
:''uccakarta śiraḥśatror''
:''giri-śṛṅgam ivaujasā''
:([[SB 6.12.32|SB 6.12.32]])

''bhittvā''—piercing through; ''vajreṇa''—by the thunderbolt; ''tat-kukṣim''—the abdomen of Vṛtrāsura; ''niṣkramya''—getting out; ''bala-bhit''—with great power; ''vibhuḥ''—the powerful Lord Indra; ''uccakarta''—cut into pieces; ''śiraḥ''—his head; ''śatroḥ''—in Indra; ''giri-śṛṅgam''—the peak of mountain; ''iva''—like that; ''ojasā''—great force.

Translation: King Indra also was very, very powerful. Thus by his thunderbolt he pierced through the abdomen of Vṛtrāsura, and with great force he immediately cut into two the head of Vṛtrāsura, which was as high as the peak of a mountain.

Text number 33

:''vajras tu tat-kandharam āśu-vegaḥ''
:''kṛntan samantāt parivartamānaḥ''
:''nyapātayat tāvad ahar-gaṇena''
:''yo jyotiṣām ayane vārtra-hatye''
:([[SB 6.12.33|SB 6.12.33]])

:''vajras tu tat-kandharam āśu-vegaḥ''
:''kṛntan samantāt parivartamānaḥ''
:''nyapātayat tāvad ahar-gaṇena''
:''yo jyotiṣām ayane vārtra-hatye''
:([[SB 6.12.33|SB 6.12.33]])

''vajras tu''—the thunderbolt also; ''tat-kandharam''—Vṛtrāsura's neck; ''āśu-vegaḥ''—great force; ''kṛntan''—to cut into two; ''samantāt''—all round; ''parivartamānaḥ''—was rotating to cut the head; ''nyapātayat''—caused ultimately cut into two; ''tāvat''—taking so much time; ''ahaḥ-gaṇena''—so many days; ''yaḥ''—that which; ''jyotiṣām''—of the luminaries sun, moon and other planets; ''ayane''—moving two sides of the equator; ''vārtra-hatye''—took so much time just to kill Vṛtrāsura.

Translation: The thunderbolt, although rotating round the neck of Vṛtrāsura with great force, still, to separate the head from the body took complete one year, 360 days, which is taken by the sun, moon and other luminaries complete one year, or 360 days. This way the head of Vṛtrāsura fell down on the ground.

Text number 34

:''tadā ca khe dundubhayo vinedur''
:''gandharva-siddhāḥ samaharṣi-saṅghāḥ''
:''vārtra-ghna-liṅgais tam abhiṣṭuvānā''
:''mantrair mudā kusumair abhyavarṣan''
:([[SB 6.12.34|SB 6.12.34]])

''tadā''—at that time; ''ca''—also; ''khe''—in the higher planetary systems in the sky; ''dundubhayaḥ''—the kettledrums in those planet; ''vineduḥ''—sounded; ''gandharva''—the planetary system known as Gandharvaloka; ''siddhāḥ''—the planet which is known as Siddhaloka; ''sa-maharṣi-saṅghāḥ''—along with seven saintly persons residing in the planet known as ''sapta-ṛṣi saṅga'', their group, the seven stars group; ''vārtra-ghna-liṅgaiḥ''—in the form of killer of Vṛtrāsura; ''abhiṣṭuvānāḥ''—just offering prayers unto Indra; ''mantraiḥ''—by various ''mantra''; ''tam''—unto Indra; ''kusumaiḥ''—by flowers; ''abhyavarṣan''—by showering flowers upon him.

Translation: In this way, when Vṛtrāsura was killed, at that time in the higher planetary system, namely the heavenly planets, Gandharvaloka, Siddhaloka, there was beating of the kettledrums in jubilation, and by Vedic hymns they begun to eulogize Indra by showering flowers upon him.

Text number 35

:''vṛtrasya dehān niṣkrāntam''
:''ātma-jyotir arindama''
:''paśyatāṁ sarva-devānām''
:''alokaṁ samapadyata''
:([[SB 6.12.35|SB 6.12.35]])

''vṛtrasya''—Vṛtrāsura; ''dehāt''—from the body; ''niṣkrāntam''—by coming out; ''ātma-jyotiḥ''—the spirit soul, as brilliant as the effulgence of Brahmā; ''arim-dama''—O the King Parīkṣit, who can subdue his enemies; ''paśyatām''—as seen by; ''sarva-devānām''—all the demigods; ''alokam''—the supreme abode, full of Brahman effulgence; ''samapadyata''—he achieved.

Translation: O the King Parīkṣit, subduer of enemies, at that time from the body of Vṛtrāsura the spark, a living being, came out, and in order to go back to home, back to Godhead by all the demigods seeing, he entered in the transcendental world to become associate of Lord Saṅkarṣaṇa in the spiritual world.

Purport: Śrīla Viśvanātha Cakravartī Ṭhākura in this way gives an explanation that actually Vṛtrāsura was not killed; Indra was killed. He said that while Vṛtrāsura swallowed up King Indra along with his carrier elephant, certainly he thought, "Now Indra is finished. I have killed Indra, so there is no more use of fighting. Now let me go back to home, back to Godhead." In this way he became situated in trance, stopping his all bodily activities. Taking advantage of the silence of the Lord, Indra came out of the belly, piercing through the abdomen. Because Vṛtrāsura was in trance, it was possible for him to come out. Now Vṛtrāsura was in ''yoga-samādhi'', therefore his neck became very, very stiff. Although King Indra wanted to cut his throat, it was so stiff that his thunderbolt took complete 360 days to cut into pieces. Actually, it was the body left by Vṛtrāsura that was cut into pieces by Indra; Vṛtrāsura himself was not killed. He, in his original consciousness, went back to home, back to Godhead, to become associate with Lord Saṅkarṣaṇa. Here ''alokam'' means the transcendental world, or the Vaikuṇṭhaloka, where Saṅkarṣaṇa resides eternally.

Thus ends the Bhaktivedanta purport of the Twelfth Chapter, Sixth Canto, of ''Śrīmad-Bhāgavatam''.

Next, Thirteenth Chapter. The summary of the thirteenth chapter is as follows:

In this chapter it is described that Indra was very much afraid of killing a ''brāhmaṇa''. Vṛtrāsura was a ''brāhmaṇa'', thus he fled from the scene, and how he was saved by the grace of Lord Viṣṇu is described in this chapter.

The story is like this. When all the demigods combined together requested Indra to kill Vṛtrāsura, who was a ''brāhmaṇa'', he refused to do it. All the demigods, however, encouraged Indra that he should not be afraid of killing a ''brāhmaṇa'', because Indra was being protected by Nārāyaṇa-kavaca, or by the Supreme Personality of Godhead Nārāyaṇa. As such, even by a glimpse of chanting the name of Nārāyaṇa, one becomes free from all the sinful reactions of killing woman, cow, ''brāhmaṇa''. So he was advised to perform the sacrifice of ''aśvamedha-yajña'', by which Nārāyaṇa is pleased, and as such, the performer of such ''yajña'' kills the whole universe, he is not implicated with the sinful reaction.

Under this instruction of the demigods, King Indra became engaged in fighting with Vṛtrāsura. However, Vṛtrāsura was killed, everyone became satisfied except King Indra, because he knew what was the position of Vṛtrāsura. This is the nature of great personality. A great personality, even though he acquires illegally some opulence of the world, he remains always ashamed and regretful.

Indra could understand that certainly he was entangled by sinful reaction of killing a ''brāhmaṇa''. He could see how the sinful reaction personified was following him backward, and as such he fled out of fear here and there. He began to think of how to get rid of the sinful reaction. In this condition he went to Mānasa-sarovara, and there, being protected by the goddess of fortune, he meditated there for thousands of years. During this time, Nahuṣa reigned…, ruled over the heavenly planets as representative of Indra. Unfortunately, he became attracted by the beauty of Indra's wife, Śacīdevī; therefore on account of this sinful desire he had to accept the body of a serpent next life. In this way Indra later on performed a great fire, taking help from big, big ''brāhmaṇas'', saintly persons, and in this way he was relieved from the reaction of sinful life on account of killing a ''brāhmaṇa''.

Text number 1

:''śrī-śuka uvāca''
:''vṛtre hate trayo lokā''
:''vināśakreṇa bhūrida''
:''sapālā hy abhavan sadyo''
:''vijvarā nirvṛtendriyāḥ''
:([[SB 6.13.1|SB 6.13.1]])

''śrī-śukaḥ uvāca''—Śrī Śukadeva Gosvāmī continued to speak; ''vṛtre ''hate—upon the death of Vṛtrāsura; ''trayaḥ lokāḥ''—the three planetary systems, upper, middle and lower; ''vinā''—without; ''śakreṇa''—Indra, whose name is Śakra; ''bhūri-da''—O Mahārāja Parīkṣit, the greatest person to give in charity; ''sa-pālāḥ''—all the different ruler of different planets; ''hi''—indeed; ''abhavan''—all of them became; ''sadyaḥ''—immediately; ''vijvarāḥ''—without any fear of death; ''nirvṛta''—being very much pleased; ''indriyāḥ''—of their senses.

Translation: O King Parīkṣit, who is so much charitably disposed, when Vṛtrāsura was killed, except Indra all the demigods became very, very happy and pleased.

Text number 2

:''devarṣi-pitṛ-bhūtāni''
:''daityā devānugāḥ svayam''
:''pratijagmuḥ sva-dhiṣṇyāni''
:''brahmeśendrādayas tataḥ''
:([[SB 6.13.2|SB 6.13.2]])
(end).

750805 - Lecture SB 06.01.52 - Detroit

2020-06-09T15:36:27Z

Angela:

[[Category:1975 - Lectures]]
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[[Category:1975 - Lectures, Conversations and Letters]]
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[[Category:SB Lectures - Canto 06|60152]]
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750805 Lecture - Srila Prabhupada Speaks a Nectar Drop in Detroit|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750805SB-DETROIT - August 05, 1975 - 34:04 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750805SB-DETROIT.mp3</mp3player>

Nitāi: "The foolish embodied living entity, inadept at controlling his senses and mind, although he does not desire to, he is forced to act by the different influences of the modes of material nature. He is just like the silkworm, who by the thread created from his own saliva creates a cocoon and becomes encaged in it without any possibility of getting out. The living entity has similarly engaged himself in a network of his own different fruitive activities and cannot find a way to get out of it. In that condition, he is always bewildered and repeatedly dies."

(break)

Prabhupāda:

:''dehy ajño 'jita-ṣaḍ-vargo''
:''necchan karmāṇi kāryate''
:''kośakāra ivātmānaṁ''
:''karmaṇācchādya muhyati''
:([[SB 6.1.52|SB 6.1.52]])

This is the position of all of us living entities. Because we cannot control the mind and the senses, especially ''karmendriya''—the eyes, the ear, the tongue, the touch, the ''udara upastha. . . Pāṇi, pāda, pāyu, udara, upastha'', these five ''karmendriya. Pāṇi'' means hand, ''pāyu'' means rectum and ''pāda'' means leg. ''Udara'' means belly, and ''upastha'' means genital. And these are ''karmendriya'', and mind. . . So mind dictates, "Oh, let me see this beautiful thing"—immediately eyes act. "Let me hear this sweet song"—immediately ear is engaged. So of all, the ''jihvā'', the tongue, is very strong. Therefore Bhaktivinoda Ṭhākura has sung, ''tā'ra madhye jihwā ati, lobhamoy sudurmati''. Amongst all the senses, the tongue, taste, it is very strong. In your country especially, for the tongue so many advertisement: this wine, that wine, varieties of cigarettes, restaurants, roasted beef, so many things, just attracting the tongue, "Please come here. Please come here and be entangled." This advertisement. So one has to control the tongue. ''Tā'ra madhye jihwā ati, lobhamoy sudurmati''. This is very secret science, that you have to clear out your path of liberation by controlling the tongue. Then other things will be controlled, the straight line: tongue, then belly, then genital. Therefore in our society we have restricted the tongue: "Don't eat meat. Don't take intoxication." And then, the straight line: "No free use of the genital, illicit sex." These things are required if you want to be free from this material entanglement. This is called ''tapasya''.

Human life is meant for ''tapasya'', not to live like cats and dogs and hogs. That is not human life. ''Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye'' ([[SB 5.5.1|SB 5.5.1]]). This body. . . all bodies are there in the darkness. Therefore it is said, ''dehy ajñaḥ''. The lower animals, they are ''ajñaḥ''. They cannot control. But human body is meant for controlling. ''Na ayaṁ deho deha-bhājāṁ nṛloke. Nṛloke'' means "in the human society." ''Na ayaṁ deha''. Everyone has got body. Cats and dogs, they have got body. The trees also have body. The worms have body. All living entity, anyone who has come into this material world, under different body or different dress they are suffering in this material world. Therefore the ''śāstra'' is meant for the human being so that he can understand his awkward position.

So everywhere this is advised, ''ayaṁ deha'': "You had many other bodies in your past lives' evolution. Now, this body," ''ayaṁ deha, nāyaṁ deha deho-bhājāṁ nṛloke'', "one who has got this human form of body," ''nāyaṁ deha deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujām'' ([[SB 5.5.1|SB 5.5.1]]), "don't engage yourself for simply for eating, sleeping, in very hard labor." Just like at the present moment huge, big, big industries, ''karma''. It is called ''ugra-karma''. ''Ugra-karma'' means ferocious activities. Anyone who has gone into the factories, it is ferocious activities, unnecessarily economic development. So this is ''kaṣṭān'', so much laboring. Even the animals, they do not undergo so much laboring. And a human being is engaged in so much laboring? ''Kaṣṭān kāmān''. And what for, laboring, working? Now, ''kāmān'', to sense gratify, that's all. This is the highest state. Whole day and night, night shift, day shift and—who was telling? ''Upendra''—that our next door neighbor, he wanted to sleep up to ten o'clock. So when they were, I mean to say, sweeping the floor he became disturbed because last night he had drunk and sense gratification; now, little disturbance, he cannot sleep. You are creating in this way entanglement, ''ajñaḥ, dehy ajñaḥ'', on account of his ignorance. And this education system is keeping him more and more in ignorance. ''Mūḍha''.

So this principle they do not know, that this human life, actually the desire is like that, that "Let me earn some money. Then I shall go in a village or in a secluded place I shall live very peacefully." And those who have got money, at the weekend they go out for peaceful living. So that is the tendency: not to work hard, but live peacefully. That can be done. Everyone can do that, provided he lives in the village, he lives in the village and produces his own food, little labor, vegetable, food grains. Anyone can produce. This is human civilization. Therefore. . . Not that all, everyone has to do. The third class. . . First-class men, they should cultivate knowledge to guide the human society, ''brāhmaṇa. Śama dama titikṣa''. . . ([[BG 18.42 (1972)|BG 18.42]]). They should learn, ideal men. Under their advice. . . ''Brāhmaṇa'' is considered to be the ''guru'' of other sections: ''kṣatriya, vaiśya, śūdra''.

So anyone can live very peacefully without any hard labor. What is this civilization? For getting foodstuff one has to go hundred miles away from home, daily passengers. And some of them are going in the foreign countries also. Recently there was news that in Africa, Uganda, that the President Amin, he asked some very respectable English gentlemen to carry his palanquin just to insult them. But the Englishmen, now they are in a precarious condition. The British Empire is now finished. Now they had to carry this man. And under protest they could not go away, because they have got business. So why one should go so far distance? Everyone can produce his foodstuff at home. Nature's arrangement is so nice. If not, little trade. So it is not meant for so much hard labor. ''Śāstra'' says, "This kind of laboring hard simply for satisfaction of senses is the business of the hog and pig. It is not the business of the human being." ''Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye'' ([[SB 5.5.1|SB 5.5.1]]).

So human society, they should rectify their mode of civilization by taking this Kṛṣṇa consciousness movement. Then they will be happy. Otherwise, if they keep themself in ignorance, ''ajñaḥ, dehy ajñaḥ'', then ''ajita-ṣaḍ-varga'': he will never be able to control the senses. The ''yoga'' system, ''haṭha-yoga'' system, is meant for this class of rascals, ''ajita''. ''Yoga indriya-saṁyamaḥ''. Real meaning of ''yoga'' means controlling the senses. So because everyone is ''ajita-ṣaḍ-varga—ajita'' means not conquered—so those who are too much addicted in the bodily concept of life, for them this ''haṭha-yoga'' is prescribed. The purpose is to control the senses, not that to reduce fat or something else. No. Real purpose is ''yoga indriya-saṁyamaḥ''. Because unless we control the senses, we remain in ignorance, blind, and go on. ''Ajita-ṣaḍ-vargo necchan. Necchan. Na icchan''. If we do not try, then even though I do not want to do something, even I. . . On the cigarette package there is that "It is not good for health." So I do not like that my health should be ruined, but ''necchan'', I am compelled to smoke. This is our position. It is written, warning there. Government has written. What is the written there?

Satsvarūpa: "The Surgeon General has determined that smoking may be hazardous to your health."

Prabhupāda: "May be." Not assured. (laughter) Therefore they take it "may not be." But we don't say "may be." We say "No intoxication," because it is actually harmful to the health and in every respect. We see so many places in airplane, "No smoking. No smoking." But the rascal will not stop that. . . Nobody can smoke, but allowed, "Now you can smoke." They say also. First of all write "No smoking," then, as soon as the plane is running, they say, "Now you can smoke." So this is going on. This is education. This is education. And blind, simply blind rascals. I always say that, the strong word, "rascal," because blind, ''ajñaḥ, anicchan''. They hear that smoking is not good—determined—but as soon as the cigarette packet is there, "Give me a cigarette." ''Necchan''. This is called ''tapasya'', that you have to beat your mind with shoes at least twice. My Guru Mahārāja used to say that "When you get up, your first business is to beat the mind with shoes. And when you go to bed, you have to beat the mind with broomstick." (laughter) Then you will be able to control the mind.

So all catastrophes are happening on account of this rascal mind. Mind is not rascal; I am rascal. I am using my mind in a different way. So this can be stopped. You can control the mind if you place your mind always at the lotus feet of Kṛṣṇa. Then it is possible. ''Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane''. Ambarīṣa Mahārāja, he practiced it. He was very responsible emperor of the world—he had many responsible duties—but he was a great devotee. How? This is the process: ''sa vai manaḥ kṛṣṇa-padāravindayoḥ'' ([[SB 9.4.18-20|SB 9.4.18]]), always thinking of Kṛṣṇa. ''Sa vai manaḥ kṛṣṇa-padāravindayoḥ''. When the mind is controlled, if you fix up your mind on the lotus feet of Kṛṣṇa, then this ''māyā'' cannot touch your mind. ''Yāhāṅ kṛṣṇa, nāhi tāhāṅ māyāra adhikāra. Māyā andhakāra''.

:''kṛṣṇa sūrya-sama; māyā andhakāra,''
:''yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra''
:([[CC Madhya 22.31|CC ''Madhya'' 22.31]])

''Kṛṣṇa sūrya-sama''. Kṛṣṇa is just like sun. If you want that "In the sunshine or in the sun globe I shall inject darkness," it is not possible. It will be a failure. Sun is so bright that even a big darkness cannot enter. At night it is big darkness, but sun is so strong that as soon as there is glimpse of the sun, immediately whole darkness gone. You haven't got to drive the darkness by separate endeavor. Simply await for the sun rising—immediately finish. So ''māyā'' is darkness. So if you bring Kṛṣṇa within your heart, all ''māyā'' will be finished. No more ''māyā''. This is the process. That is called Kṛṣṇa consciousness. ''Māyā'' can act only when there is no Kṛṣṇa. So therefore Gosvāmī, ''ṣaḍ-gosvāmī'', Rūpa Gosvāmī, advises, ''yena tena prakāreṇa manaḥ kṛṣṇe niveśayet sarve vidhi-niṣedhā syur etayor eva kiṅkarāḥ'' (Brs. 1.2.4). Somehow or other, you fix up your mind on Kṛṣṇa.

So when I started this movement, somehow or other I tried to fix up the mind of these boys in Kṛṣṇa. In the beginning I never said that "You have to do this. You have to do that." But somehow or other, they are very nice boys, so they fixed up their mind in Hare Kṛṣṇa chanting. Kṛṣṇa and chanting Hare Kṛṣṇa—the same thing. Therefore we. . . Our process is to chant, ''kīrtanīyaḥ sadā hariḥ'' ([[CC Adi 17.31|CC Adi 17.31]]), chant Hare Kṛṣṇa always. Then the mind becomes. . . Chant and hear. ''Yena tena prakāreṇa''. Then everything will be complete. It is so. . . As we are fallen at the present moment in this age, the remedy is also very effective. ''Kīrtanād eva kṛṣṇasya paraṁ vrajet'' ([[SB 12.3.51|SB 12.3.51]]). ''Kīrtanād eva kṛṣṇasya nitya-muktaḥ paraṁ vrajet''. This is the special advantage of this Kali-yuga, because people are so fallen that it is very difficult to raise them to the standard of spiritual understanding by the prescribed method. Prescribed method means ''tapasā brahmacaryeṇa śamena damena niyamena tyāgena'' ([[SB 6.1.13-14|SB 6.1.13]]). It is very difficult. Therefore Caitanya Mahāprabhu has given us His blessings, ''kīrtanīyaḥ sadā hariḥ'' ([[CC Adi 17.31|CC Adi 17.31]]).

:''harer nāma harer nāma harer nāmaiva kevalaṁ''
:''kalau nāsty eva nāsty eva nāsty eva gatir anyathā''
:([[CC Adi 17.21|CC ''Adi'' 17.21'']])

That's a fact.

So if we want to come to the light. . . Because our qualification is, not only in this age, any living being who has accepted this material body, he is ''ajñaḥ''; he is a rascal. He is a rascal, in ignorance, and he cannot control the senses. This is his qualification. ''Dehy ajño ajita-ṣaḍ-vargo''. And on account of this ignorance and being unable to control the senses, then he unwillingly, he is being forced by nature to act sinful activities, unwillingly. ''Necchan. Necchan'' means unwilling. He doesn't like it. Just like even a thief: he is practiced to steal, so he knows that "I will be arrested again." He has had experience. He knows that "I will be again arrested, and I will go again to the jail and will suffer there," but he is still forced to commit stealing again. A man suffering from venereal disease, he goes to the doctor, injection, so much painful. Still, he acts the same way. ''Necchan''. Practice. "Habit is the. . ." What is called? "Second nature." So practice.

So ''necchan karmāṇi kāryate''. And as soon as you act, immediately the reaction is there. That you cannot avoid. If you have touched fire, it must burn. The action is touching fire, and the result is burning. So ''necchan''. We do not know. We are ignorance. We are committing so many abominable things, and we are becoming entangled like that silkworm. He is making a bag without knowledge, and gradually he becomes entangled within this and dies. That is our position. ''Bhūtvā bhūtvā pralīyate'' ([[BG 8.19 (1972)|BG 8.19]]). We entangle ourself in a different activities and create another result, and according to the result. . . Because it is infection. . . ''Kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu''. We are getting different types of body. Why? The cause, ''kāraṇaṁ guṇa-saṅgo 'sya'' ([[BG 13.22 (1972)|BG 13.22]]). In ignorance. . . Just like we are infecting different types of disease—we have to suffer—similarly, we, under ignorance we are infecting the modes of material nature and different types of bodies. Today I am Indian or American, and tomorrow I may be a cat, a dog.

That these people, they do not know. ''Ajñaḥ''. These rascals, they do not know. At least one should know that "I am going to die." That's a fact, inevitable. You may be very intelligent, but Kṛṣṇa says, "You don't like Me. All right, I shall come to you as death. Then you will understand. And at that time I shall take away whatever you have accumulated." ''Mṛtyu aham''. Kṛṣṇa says in the ''Bhagavad-gītā'' that "I come as death and take away everything, whatever you have earned or collected in this life." ''Mṛtyuḥ sarva-haraś cāham'' ([[BG 10.34 (1972)|BG 10.34]]). ''Sarva-hara'': "I will take. I will take all: your bank balance, your skyscraper building, your nice family. Your everything will be finished. I will take it away." ''Mṛtyuḥ sarva-haraś ca aham''. So after death I may be very proud of my intelligence and power and talking, completely under the laws of material nature. Then nature. . . ''Karmaṇā daiva-netreṇa'' ([[SB 3.31.1|SB 3.31.1]]), by superior supervision, as you have acted, ''jantur deha upapatti'', then you will have to accept one body.

So in this way, life after life, we are changing the body. In this planet, in other planet, in this variety, in that variety we are wandering. Therefore Caitanya Mahāprabhu says,

:''ei rūpe brahmāṇḍa brahmite kono bhāgyavān jīva''
:''guru kṛṣṇa kṛpa pāya bhakti-latā-bīja''
:([[CC Madhya 19.151|CC ''Madhya'' 19.151]])

In this way we are wandering, life after life. But somehow or other, if he becomes fortunate, fortunate. . . Unless one becomes fortunate, one cannot take to Kṛṣṇa consciousness. It is not possible. So we are trying to make this fallen soul fortunate. Be fortunate and take to Kṛṣṇa consciousness.

:''ei rūpe brahmāṇḍa brahmite kono bhāgyavān jīva''
:''guru kṛṣṇa kṛpāya pāya bhakti-latā-bīja''

By Kṛṣṇa's mercy, by ''guru's'' mercy, both. . . Don't try to take mercy of one. ''Guru kṛṣṇa kṛpāya pāya bhakti-latā-bīja''. By ''guru's'' mercy one gets Kṛṣṇa. And ''kṛṣṇa sei tomāra, kṛṣṇa dite pāro''. To approach a ''guru'' means just to beg from him Kṛṣṇa. ''Kṛṣṇa sei tomāra''. Because Kṛṣṇa is devotee's Kṛṣṇa. Kṛṣṇa is the master, but who can control Kṛṣṇa? His devotee. Kṛṣṇa is the supreme controller, but He is controlled by devotee. That is, Kṛṣṇa is ''bhakti-vatsala''. Just like a big father, a high-court judge and. . . There is a story that the prime minister Gladstone, somebody came to see him. And the Mr. Gladstone informed that "Wait. I am busy." So he was waiting for hours, then he became inquisitive: "What this gentleman is doing?" So he wanted to see within that. . . He had become a horse, and taking his child on the back side. That business he was doing. You see? The prime minister, he is controlling the British Empire, but he is controlled by a child out of affection. This is called affection.

So similarly, Kṛṣṇa is the supreme controller.

:''īśvaraḥ paramaḥ kṛṣṇaḥ''
:''sac-cid-ānanda-vigrahaḥ''
:''anādir ādir govindaḥ''
:''sarva-kāraṇa-kāraṇam''
:(Bs. 5.1)

He's the supreme controller, but He is controlled by His devotee, Śrīmatī Rādhārāṇī. He is controlled. So it is not to be easily understood what is the pastimes between. . . But Kṛṣṇa is willingly agreed to be controlled by His devotee. That is Kṛṣṇa's nature. Just like Mother Yaśodā. Mother Yaśodā is controlling Kṛṣṇa, binding Him: "You are very naughty? I will bind You." Mother Yaśodā has a stick, and Kṛṣṇa is crying. Kṛṣṇa is crying. These things you study. It is stated in the ''Śrīmad-Bhāgavatam'', Kuntī's prayer, how she is appreciating that "My dear Kṛṣṇa, You are the Supreme. But when under the stick of Mother Yaśodā You are crying, that scene I want to see." So Kṛṣṇa is so ''bhakta-vatsala'' that He is the supreme controller. But a devotee like Mother Yaśodā, a devotee like Rādhārāṇī, devotees like ''gopīs'', devotees like the cowherds boy, they can control Kṛṣṇa. That is Vṛndāvana life.

So this Kṛṣṇa consciousness movement is trying to take you there. The foolish persons, they are being deviated. They do not know what is the value of this Kṛṣṇa consciousness movement. They are trying to give the human society the topmost benefit, position. They don't want to become one with God, but they are giving the right to control God. This is Kṛṣṇa consciousness movement. What is the use of becoming one with God? Nobody can become. But Kṛṣṇa is willing to be controlled by the devotee. This is Kṛṣṇa consciousness movement. So from this position, ''ajño ajita-ṣaḍ-varga'', forced to work by the spell of material energy, from this rotten condition of life we are trying to raise him to the platform where he can control Kṛṣṇa.

Thank you very much.

Devotees: ''Jaya'' Prabhupāda. (end).

750804 - Lecture SB 06.01.51 - Detroit

2020-06-09T15:35:55Z

Angela:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-08 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Detroit]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Detroit]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60151]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750804 Lecture - Srila Prabhupada Speaks a Nectar Drop in Detroit|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750804SB-DETROIT - August 04, 1975 - 24:57 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750804SB-DETROIT.mp3</mp3player>

Nitāi: "The subtle body endowed with the five knowledge-acquiring senses, the five working senses, the five objects of sense gratification, and the mind, altogether sixteen parts, which is the effect of the three modes of material nature and is composed of very strong, insurmountable desires, causes the living entity to transmigrate from one body to another within the kingdom of human life, animal life or higher demigod life. When he gets the body of a demigod he is certainly very jubilant. When he gets the body of a human being he is always in lamentation. When he gets the body of an animal he is always afraid. In this way, in all conditions he is miserable. This miserable condition is called ''saṁsṛti'', or transmigration in material life."

(break)

Prabhupāda:

:''tad etat ṣoḍaśa-kalaṁ''
:''liṅgaṁ śakti-trayaṁ mahat''
:''dhatte 'nusaṁsṛtiṁ puṁsi''
:''harṣa-śoka-bhayārtidām''
:([[SB 6.1.51|SB 6.1.51]])

This is called ''sāṅkhya-yoga'', to understand the analytical process of this body. In the ''Bhagavad-gītā'' you have learned that,

:''dehino 'smin yathā dehe''
:''kaumāraṁ yauvanaṁ jarā''
:''tathā dehāntara-prāptir''
:''dhīras tatra na muhyati''
:([[BG 2.13 (1972)|BG 2.13]])

So with this combination of sixteen elements, within that there is the soul. He is enwrapped in so many wrappers: ''mana, buddhi, ahaṅkāra'' and. . . Altogether twenty-four wrappers, and within that wrappers there is the living soul. The modern science, they cannot understand this. They are searching after the active principle or living force within this body, but they have no information. But here, in the ''Śrīmad Bhāgavatam'', you get the full analysis. ''Tad etat ṣoḍaśa-kalam''. The analysis is that the living entity is enwrapped first all with sixteen wrappers, ''ṣoḍaśa-kalam''. What are those? Now, ten senses: ten working senses and. . ., five working senses and five knowledge-gathering senses. We are experience. . ., we are perceiving by using our five knowledge-gathering senses, just like eyes, ear, ''cakṣu, karṇa'', smell, nose. ''Cakṣu, karṇa, nāsikā, jihvā'', tongue, touch, hand. . . In this way we get knowledge experience. Sometimes we stress on the knowledge experienced by the eyes: "I want to see." But that is not the only source of knowledge. There are many blind men, who cannot see, but he has got full knowledge. There are other sources of knowledge. Just like a mango. You see the mango, but you cannot experience the full knowledge unless you use the tongue. Then you can say whether it is good mango or bad mango. Not by seeing.

So these are our knowledge-gathering senses, and there are working senses, just like hand, leg, the stomach, the rectum, the genital. These are working senses. In this way, ten senses and five sense objects. We have got eyes, so there must be object of seeing. ''Pañca-tanmātrā, rūpa, rasa''. With eyes we can see the form. With tongue we can taste. ''Rūpa, rasa, śabda'': with the ear we can hear the sound. In this way, five sense objects of three, five, means fifteen, and the mind. The mind is the center of directing the senses. ''Indriyāṇi parāṇy āhuḥ indriyebhyaḥ paraṁ manaḥ'' ([[BG 3.42 (1972)|BG 3.42]]). The senses are there, sense objects are there, but without mind it cannot work. Therefore the mind is the sixteenth item. And everything is being used by whom? By the soul. Therefore seventeenth. And in this gross body there are five elements and three subtle elements. ''Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca'' ([[BG 7.4 (1972)|BG 7.4]]). In this way there are twenty-four elements which is covering the twenty-fifth—living entity—and he is packed up in this way.

Then, ''tad etat ṣoḍaśa-kalam liṅgam''. ''Liṅgam'' means the form. ''Liṅgaṁ śakti-trayaṁ mahat''. Just like we have got this microphone, so the machine is made of these elements. That is analyzed. Then how it is working? ''Śakti-traya''. The ''sattva-guṇa, rajo-guṇa, tamo-guṇa, mahat-tattva'', the material elements. . . In this way the living entity is under the full control of material nature. And everything is coming out swiftly by our desire. These desires are also being generated from the soul, but by the infection of three qualities: ''sattva-guṇa, rajo-guṇa, tamo-guṇa''. So just try to understand how the nature's law is working very finely and immediately. ''Parasya śaktir vividhaiva śruyate'' ([[CC Madhya 13.65|CC ''Madhya'' 13.65, purport]]). And above all these things, the nature's working, there is Kṛṣṇa. ''Prakṛteḥ. . . Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram'' ([[BG 9.10 (1972)|BG 9.10]]). The ''prakṛti'', nature. . . ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ'' ([[BG 3.27 (1972)|BG 3.27]]). Everything is being done. Just like the big airship is floating in the sky, but the pilot is pushing the button, similarly, the whole cosmic manifestation is working, but the button-pusher is Kṛṣṇa. ''Parasya śaktir vividhaiva śruyate''. His knowledge is so perfect, and He has made this machine so perfect. A man can make so nice perfect machine, so what to speak about God? So ''mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram'' ([[BG 9.10 (1972)|BG 9.10]]).

So the basic principle. . . We are under these laws of material nature only for our desire. That is the basic principle. So the Kṛṣṇa consciousness movement means we have to change the desire. ''Anyābhilāṣitā-śūnyam'' (Brs. 1.1.11). ''Śūnyam'' means zero. As soon as we make all other desires. . . "Other" means there are two things: Kṛṣṇa and ''māyā''. So this material world means ''māyā. Māyā'' means which is not fact. It is an illusion. Just like we dream at night: it is no fact, but it works. Similarly, this material world is called ''māyā'', means it is not factually in existence, but it is working, hallucination. So if we want to be really. . . Because we are within this entanglement, twenty-four elements, as we have analyzed, within this, the result is that, being influenced by this ''māyā'' or ''mahat-tattva'', who is working with the three modes of material nature, and I am desiring. . . My basic principle of my material existence is my desire, and as soon as I desire, by the order of Kṛṣṇa, immediately the instruments and facilities are given to me. In this way, ''dhatte anusaṁsṛtiṁ puṁsi''. As I desire, immediately the instrument. . .

This body is instrument. ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati'' ([[BG 18.61 (1972)|BG 18.61]]). (child making noise) (aside:) Stop this child. ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati''. Kṛṣṇa is situated in everyone's heart, and as I am desiring, He has given us full freedom—not full freedom, but freedom. Kṛṣṇa is so kind that just like father, mother gives the child little freedom and it moves here and there, but always looking after—may not catch up any fire, for. . ., may not fall down in the water, or some animal may not attack—so similarly, we are desiring and Kṛṣṇa is giving us facilities. But if we want to stop this repetition of birth and death and change of different atmosphere, as it is said, ''harṣa-śoka-bhaya ārti''. . . This material existence means sometimes we are very jubilant: "Oh, I have got this. Now I have got in America, I have got so many cars." Now ''harṣa'', jubilant. Then ''śoka'': and you take birth in some other place, lamentation, scarcity, "This is not. This is not." And ''bhaya''. So there are 8,400,000 species of forms of life, and by this process we are entering into different types of atmosphere and subjected to sometimes ''harṣa'', jubilation, sometimes lamentation, sometimes fear. Even in this life we are undergoing such changes.

So if one is actually intelligent, then he should consider that "I don't want this lamentation. Why it is forced upon me?" It is forced upon me—on my desire. On my desire. It is not forced by any external thing. It is my desire. I wanted this position, and I got it by the grace of Kṛṣṇa. But when I got it, then again. . . Because the nature is like that, material nature. ''Duḥkhālayam aśāśvatam'' ([[BG 8.15 (1972)|BG 8.15]]). You can place yourself in any position—the whole thing is ''duḥkhālayam'', it is miserable. We are simply changing, that "If I am posted in this position, then I will be happy. If I am posted in this position, then I will. . ." And we are changing different positions. ''Harṣa-śoka-bhayāpaha''. But if we want to stop this, if we want to come to our original position. . . Original position means we are part and parcel of God. So qualitatively the same position. . . It may be small, but the position is ''sac-cid-ānanda-vigrahaḥ'' (Bs. 5.1), eternal life of bliss and knowledge. If we want to come to that, then the process is that we should not any more desire or manufacture some ideas for becoming happy in this material world. This is intelligence.

Therefore Rūpa Gosvāmī says, ''anyābhilāṣitā-śūnyam'' (Brs. 1.1.11). You have to make zero all material desires. ''Anyābhila-śūnyam'' means zero. So zero, that is Buddhist philosophy to make zero, ''śūnyavādī'', to make everything void. No. That cannot be. I cannot make my desires zero. That is not possible, because I am living being. I may select what kind of desires I will have. That is intelligence. But desirelessness is not possible. Therefore the next item is that ''anyābhilāṣitā-śūnyam'' ([[CC Madhya 19.167|CC ''Madhya'' 19.167]]): you make your material desires zero, void. "Then? What shall I do next? Shall I become void and finish?" No. Then your real life begins. What is that? ''Anābhilāṣitā-śūnyam jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇānuśīlanam. Ānukūlyena kṛṣṇānuśīlanam''.

We have desires, many types of desires, ''jñāna'' and ''karma''. ''Karma'' platform is foolishness. Just like everywhere they are very busy, ''karmī'', but they do not know what is the aim of life. That is called ''karma'': acting something and suffering again. This is called ''karma''. And ''jñāna'' means one who understands that, by analysis, that "These wrappers, material wrappers, these fifteen—five, five, five; five sense organs, five object of sense enjoyment—in this way twenty-four wrappers, so how I am to get out of these wrappings?" That is intelligence. That is ''jñānī''. But a ''jñānī'' does not know that "I get out from this entanglement. Then where I stay?" That they do not know. So that information is given by Kṛṣṇa, that "Give up this, and take up Me." Negative and positive, both. ''Sarva-dharmān parityajya'' ([[BG 18.66 (1972)|BG 18.66]]): "Give up this nonsense desires." Then? What to do? Now, ''mām ekaṁ śaraṇaṁ vraja'': "Come to Me, under Me." This is required. ''Ānukūlyena kṛṣṇānu. Mām ekaṁ śaraṇaṁ vraja''. That is not variety-less, that "I surrender unto You, then business finished." No. ''Śaraṇaṁ vraja'' means ''ānukūlyena kṛṣṇānuśīlanam'' ([[CC Madhya 19.167|CC ''Madhya'' 19.167]]): what Kṛṣṇa says, you do that. Just like Arjuna. Arjuna was not willing to fight, but when he listened ''Bhagavad-gītā'' from Kṛṣṇa, then he agreed to fight.

So our first business is that if we want to stop this repetition of birth and death—and sometimes we are very happy, sometimes we are very unhappy, sometimes we are in fearfulness, sometimes in so many other calamities—then our first business is that we shall stop all these material desires. ''Anyābhilāṣitā-śūnyam'' (Brs. 1.1.11). To stop means. . . The desire cannot be stopped. Because we are living entities, life, we are not dead stone, that desires will be stopped. No. Desires are to be purified. ''Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam'' ([[CC Madhya 19.170|CC ''Madhya'' 19.170]]). Desires to purified. Everyone is working under some impure consciousness, just like nationalism: "I am American," "I am Indian," "I am Englishman," "I am German." This desire is polluted, because I am spirit soul, part and parcel of Kṛṣṇa. What is the benefit, my identifying with America or India or. . .? This is called purification of the desire. Everyone is working under national, and they are fighting with one another because the desire is impure.

So the problem, the whole problem of the material world, can be solved only when we purify our desires. ''Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇā''. ''Ānukūla'', what Kṛṣṇa says. Kṛṣṇa is not dead. Therefore ''ānukūlyena''. What Kṛṣṇa says, we have to do that. Kṛṣṇa says to Arjuna to fight. So we have to meet the situation as Kṛṣṇa desired by. Sometimes He may say, "You sit down." So we have to carry out only. The Kṛṣṇa is not dead. He can give us varieties of order, and our position is that we shall simply carry out the order. That is life. Otherwise we are under the clutches of ''māyā'', or material nature. ''Prakteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ'' ([[BG 3.27 (1972)|BG 3.27]]). We are thinking that "I am the lord of everything." That is not the fact. The fact is that we have to work under somebody. That is our real position. ''Jīvera 'svarūpa' haya nitya kṛṣṇa dāsa'' ([[CC Madhya 20.108-109|CC ''Madhya'' 20.108-109]]). We are worker. We are not enjoyer. But unfortunately we are trying to take the position of enjoyer. That is ''māyā''. That is ''māyā''. And if we agree to work under the direction of Kṛṣṇa, then our original life is revived. That is wanted.

The Kṛṣṇa consciousness movement means that we are trying to educate people to change the consciousness. We have got so many desires under different consciousness. So one desire, that "I am eternal servant of Kṛṣṇa," this is called ''mukti'', as soon as. . . Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). This is ''mukti''. If we give up all other desires and agree to accept Kṛṣṇa's desires, that ''mām ekaṁ śaraṇaṁ vraja'', "You surrender unto Me," that is ''mukti''; that is liberation. Otherwise, under the influence of these twenty-four elements and the material nature and the three ''guṇas'', infection, ''dhatte anusaṁsṛtiṁ puṁsi harṣa-śoka-bhayārtidām'', you go on changing any body. The subject matter is very difficult, but we have to learn it from ''śāstra'' what is our position. Otherwise, to realize these things, it is not very easy. But if we accept the direction of the ''śāstra'', that this is our position. . . We cannot know what is my disease, but if I go to a doctor, physician, he can feel the pulse and he can recommend, "This is your disease. You do like this."

So if we want to avoid the tiresome, troublesome, miserable condition of this material world, then we have to accept the direction given in the ''śāstras''. But we are so dull, we cannot even understand what is the miserable condition of our life. (break) . . .dead stone life or animal life. The animal cannot understand. But there is possibility. Sometimes when the miserable condition is very acute, we feel, "How to get out of it?" That is intelligence. But if we take the direction of the ''śāstras—sādhu guru śāstra vākya''; ''guru mukha padma vākya, cittete kariyā aikya, āra nā kariya mane āśā''—then there is possibility of getting out of these clutches, entanglement, and become free again and go back to home, back to Godhead.

Thank you very much.

Devotees: ''Jaya'' Prabhupāda. (end).

750801 - Lecture SB 06.01.49 - New Orleans Farm

2020-06-09T15:35:10Z

Angela:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-08 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, New Orleans]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, New Orleans]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60149]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750801 Lecture - Srila Prabhupada Speaks a Nectar Drop in New Orleans|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750801SB-NEW ORLEANS - August 01, 1975 - 25:40 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750801SB-NEW_ORLEANS.mp3</mp3player>

Harikeśa: (leads chanting of verse, etc.)

:''yathājñas tamasā yukta''
:''upāste vyaktam eva hi''
:''na veda pūrvam aparaṁ''
:''naṣṭa-janma-smṛtis tathā''
:([[SB 6.1.49|SB 6.1.49]])
(break) (00:31)

Translation: "As a person in a dream, while sleeping, acts according to the body manifested in his dream, or accepts the body as himself, similarly, he identifies the present body as himself, which was acquired on account of past religious or irreligious life, and is not able to know of his past or future life."

Prabhupāda:

:''yathājñas tamasā (yukta)''
:''upāste vyaktam eva hi''
:''na veda pūrvam aparaṁ''
:''naṣṭa-janma-smṛtis tathā''
:([[SB 6.1.49|SB 6.1.49]])

This is our position. This is our advancement of science, that we do not know what I was before this life and what I shall become after this life. Life is continuation. That is spiritual knowledge. But they do not know also even that life is continuation. They think, "By chance I have got this life, and it will be finished after death. There is no question of past, present and future. Let us enjoy." This is called ignorance, ''tamasā'', irresponsible life.

So ''ajñaḥ''. ''Ajñaḥ'' means one who has no knowledge. And who has no knowledge? Now, ''tamasā'', those who are in the modes of ignorance. There are three kinds of material nature, modes: ''sattva, raja, tamas''. ''Sattva-guṇa'' means everything is clear, ''prakāśa''. Just like now the sky is covered with cloud, the sunshine is not clear. But above the cloud there is sunshine, everything clear. And within the cloud there is not clear. Similarly, those who are in the ''sattva-guṇa'', for them everything is clear, and those who are in the ''tamo-guṇa'', everything is ignorance, and those who are mixed up, neither ''rajo-guṇa'', neither ''tamo-guṇa'', via media, they are called ''rajo-guṇa''. Three ''guṇas. Tamasā''. So they are simply interested in the present body: does not care what is going to happen, and has no knowledge what he was before. There is another place it is described, ''nūnaṁ pramattaḥ kurute vikarma'' ([[SB 5.5.4|SB 5.5.4]]). ''Pramattaḥ'', just like madman. He does not know why he has become mad. He forgets. And by his activities, what is going to happen next, he does not know. Madman.

So this civilization, modern civilization, is just like madman civilization. They have no knowledge of past life, neither they are interested in the future life. ''Nūnaṁ pramattaḥ kurute vikarma'' ([[SB 5.5.4|SB 5.5.4]]). And fully engaged in sinful activities, because they have no knowledge of the past life. Just like a dog. Why he has become dog, that he does not know, and what he is going to have next? So a dog might have been in his past life the prime minister, but when he gets the dog's life, he forgets. That is also another influence of ''māyā. Prakṣepātmikā-śakti, āvaraṇātmikā-śakti. Māyā'' has got two potencies. If somebody for his past sinful activities has become a dog, and if he remembers that "I was prime minister; now I have become dog," it will be impossible for him to live. Therefore ''māyā ''covers his knowledge. ''Mṛtyu. Mṛtyu'' means forgetting everything. That is called ''mṛtyu''. So that we have got experience every day and night. When at night we dream in a separate atmosphere, separate life, we forget about this body, that "I am lying down. My body is lying down in a very nice apartment, nice bedding." No. Suppose he is loitering on the street or he is on the hill. So he is taking, in dream, he is taking . . . Everyone, we take interest of that body. We forget the past body. So this is ignorance. So ignorance, the more we become elevated from ignorance to knowledge, that is success of life. And if we keep ourself in ignorance, that is no success. That is spoiling the life.

So our Kṛṣṇa consciousness movement is to raise a person from ignorance to knowledge. That is the whole scheme of Vedic literature: to deliver a person. Kṛṣṇa says in the ''Bhagavad-gītā'' about the devotees—not for all—''teṣāṁ ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt'' ([[BG 12.6-7 (1972)|BG 12.7]]). Another:

:''teṣāṁ evānukampārtham''
:''aham ajñāna-jaṁ tamaḥ''
:''nāśayāmy ātma-bhāvastho''
:''jñāna-dīpena bhāsvatā''
:([[BG 10.11 (1972)|BG 10.11]])

For special, for the devotees . . . He is situated in everyone's heart, but a devotee who is trying to understand Kṛṣṇa He helps. He helps. To the nondevotees, they have no concern with the . . . They are just like animal—eating, sleeping, sex life and defense. They do not care for anything, to understand God or his relationship with God. For them, they think there is no God, and Kṛṣṇa also says, "Yes, there is no God. You sleep, that's all." Therefore ''sat-saṅga'' required. This ''sat-saṅga, satāṁ prasaṅgāt''. By the association of devotee we awaken our inquisitiveness about God. Therefore the centers are required. It is not unnecessarily we are opening so many centers. No. It is for the benefit of the human society. (aside:) You can . . . This fly . . .

Caitanya Mahāprabhu's mission is that ''paropakāra'', benefit of the human society. All living entities within this material world, they are in ignorance, all 8,400,000 different forms of life. (aside:) Just nearby come, the . . . Come near. Yes. This is specially meant for driving away the flies. (laughter) Yes. This ''cāmara'' is meant for that. Even it is touching body, there is no harm. So all living entities, they are ''ajñaḥ''; they have forgotten what is the value of life. So in the human form of life, where there is chance of getting the real light, if they spoil in this way like cats and dogs the whole world, what is the position of the world? Very precarious condition. So ''paropakāra''. Therefore those who have got enlightenment, they should try to raise these rascals who are in ignorance. That is Caitanya Mahāprabhu's mission.

Caitanya Mahāprabhu therefore says, ''bhārata-bhūmite manuṣya janma haila jāra'' ([[CC Adi 9.41|CC ''Adi'' 9.41]]): "Anyone who has taken birth in Bhārata-varṣa, India, as human being, not cats and dogs," ''janma sārthaka kari'', "first of all make your life successful," then ''paropakāra'', "then distribute the knowledge." This is Caitanya Mahāprabhu's mission. How? Why He is stressing on Indian? Now, because it is in India you will find these ''śāstras''—the ''Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam'' and many others—not in other places. The four ''Vedas''; then the explanation of the ''Vedas'', ''Upaniṣad''; summarization of the ''Vedas'', ''Vedānta-sūtra''; then historically explanation, ''Purāṇas''; then actual history, ''Mahābhārata'', ''Rāmāyaṇa''—so these things are available in India. And one should take advantage of the ''śāstra'' and make his life successful and then preach all over the world. So in this ''paramparā'' system, this knowledge has come to your country, America. You are intelligent. You are prosperous. So take this knowledge seriously and at least distribute this knowledge properly for the benefit of your people. Otherwise the world is in very, very precarious condition, and although the human form of life is obtained for the success of life, they are being kept purposefully or ignorantly in darkness.

So, ''na veda pūrvam aparaṁ naṣṭa-janma-smṛtis tathā''. Just like Bharata Mahārāja, he was a great devotee, but somehow or other, he was very much attached to one, a small deer. He had to accept the body of a deer. But he did not forget about his last birth. That is special prerogative for advanced devotees. Nature's law is that at the time of death, what you think, you get the body. That is nature's law. ''Prakṛte . . . Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram'' ([[BG 8.6 (1972)|BG 8.6]]), Kṛṣṇa says. So we have to train up our ''bhāva'', our thoughts. If we keep always in Kṛṣṇa thoughts, then naturally at the time of death we may remember Kṛṣṇa. That is success. Then immediately, ''tyaktvā dehaṁ punar janma naiti mām eti'' ([[BG 4.9 (1972)|BG 4.9]]). Immediately you are transferred to the Kṛṣṇaloka, and according to your desire, you become amongst the ''gopīs'' or the cowherds boys or the cows and the calves. They are all equal. There is no . . . That is spiritual world. Here there is difference between the man, woman, cows or trees or flowers. No. In the spiritual world there is no such difference. The flower is also devotee, living. The flower wants to serve Kṛṣṇa as flower. The calf wants to serve Kṛṣṇa as calf. The ''gopīs'' want to serve Kṛṣṇa as ''gopī''. They are all the same, but according to the varieties—yesterday I was speaking of the variety—varieties of desires to serve Kṛṣṇa.

So that is spiritual world. And material world? The same varieties are there, imitation, but everyone wants to satisfy sense gratification. There is no desire for serving Kṛṣṇa. That is the difference between material world and the spiritual world. In the spiritual world all the varieties are there, and they are all spirit. There is no touch of matter. They are all conscious. When the flower is there in the hand of Kṛṣṇa, in the lotus hand, he is conscious. He is enjoying, that "I wanted to serve Kṛṣṇa as flower; now I am enjoying." That is spiritual. They are all conscious. So in this way we shall keep ourself always Kṛṣṇa conscious. Then, even though we fall down, just like Bharata Mahārāja fell down, became . . . He lost one birth. He became too much attached to that animal. He forgot his daily routine work. And the description is there in the, I think, which canto? What?

Devotee: Fifth Canto.

Prabhupāda: Fifth Canto. He became always attached to that. Therefore the nature's punishment was that he had to accept the body of a deer. But he was conscious, not that ''naṣṭa-janma-smṛtiḥ''. He did not forget what he was. He understood that "I was engaged in advancing spiritual consciousness. Unnecessarily I became attached to this animal. Now I have got this animal body." So he was keeping himself always with the devotees. That was his advantage. Then the next life he again took birth in a ''brāhmaṇa ''family, and he remained just like a dull. He was very much afraid to mix with the society just so that he may not be misled. Therefore his name was Jaḍa Bharata. ''Jaḍa'' means dull. People used to think him as the dull-headed fool. But he was conscious of his position. He kept himself like that. Then Rahūgaṇa, the King Rahūgaṇa, understood that "He is keeping himself as dull, but he is most intelligent, advanced in spiritual consciousness," and there was talk. And so, in next birth Bharata Mahārāja, Jaḍa Bharata, got his salvation.

So we shall be very much cautious so that we do not forget our responsibility. ''Naṣṭa-janma-smṛtiḥ'', it is not good. ''Naṣṭa-janma''. We must be responsible, that "We have got this birth," ''labdhvā su-durlabhaṁ bahu-sambhavānte'', "after many, many births, after much suffering in so many species of life, one after another, one after an . . ." And unfortunately, the people are so dull-headed, they do not care for it. But this is the most important subject matter of life. So those who are devotees of Kṛṣṇa, they should take charge, that "These rascals are suffering. Let them have some idea about Kṛṣṇa." That is wanted. This is Kṛṣṇa consciousness movement.

So I am very glad that you are seriously interested, and Kṛṣṇa is pleased upon you. And that you are sincerely trying, I can understand from these ''tulasī'' plants. Yes. This is the practical demonstration. Unless there is ''bhakti'', this ''tulasī'' plant will not grow. We must be very much thankful to our Govinda dāsī. She first of all cultivated the ''tulasī'' plant in Hawaii. And now our ''tulasī'' plants are distributed. So she has done a great service. I think I gave her the seeds, and she very nicely done it. Now everywhere we see ''tulasī'' plant. It is very pleasing. So the same thing—Deity worship and watering the ''tulasī'' plants, chanting sixteen rounds at least, and observing the rules and regulation, regulative principle . . . Then your life is successful. Don't neglect. Very seriously continue. And in this one life you are going back to home, back to Godhead. It is sure. I am not flattering you. Kṛṣṇa says, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru, mām evaiṣyasi asaṁśayaḥ'' ([[BG 18.68 (1972)|BG 18.68]]). ''Asaṁśayaḥ'', "Without any doubt, simply following these rules and regulation," ''mām evaiṣyasi'', "you come back to Me."

So take these words of Kṛṣṇa, ''guru''-Kṛṣṇa. The ''guru'' will also. . . the same thing, what Kṛṣṇa has said, and follow the principles: your life is successful. Now, this place I see, although I have not seen all, is a nice place. And the ''gṛhasthas'' may come here, have some small cottage, and grow your own food grains, vegetables, and have your cow's milk. Get nice foodstuff, save time. Why should you go in the city, hundred miles in car and again hundred miles come back and take unnecessary trouble? Stick to this spot and grow your own food, your own cloth, and live peacefully, save time, chant Hare Kṛṣṇa. Very nice program. This is actual life. What is this nonsense life, big, big cities and always people busy? If he wants to see one friend, he has to go thirty miles. If he has to see a physician, he has to go fifty miles. If he has to go to work, another hundred miles. So what is this life? This is not life. Be satisfied.

The devotee's life should be ''yāvad artha-prayojanam''. We require material necessities as much as it is required, no artificial life. That is spiritual life. Simply increasing artificial life, even for shaving, a big machine is required. What is this? Simply wasting time. Devil's workshop. Make life very simple. And simple living, high thinking, and always conscious to go back to home, back to Kṛṣṇa. That is life. Not this life, that simply machine, machine, machine, machine. So if you show practical example that how you are living simple life and how you are advanced in Kṛṣṇa consciousness, then people will learn from you. You American people, if you show example, people will try to follow you, and they will be happy. So I am very glad to see this farm. Develop it nicely, live peacefully and chant Hare Kṛṣṇa.

Thank you very much.

Devotees: ''Jaya'' Śrīla Prabhupāda. (end).

750730 - Lecture SB 06.01.48 - Dallas

2020-06-09T15:34:52Z

Angela:

750726 - Lecture SB 06.01.45 - Laguna Beach

2020-06-09T15:33:41Z

Angela:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-07 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Laguna Beach]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Laguna Beach]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60145]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750726 Lecture - Srila Prabhupada Speaks a Nectar Drop in Laguna Beach|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750726SB-LAGUNA BEACH - July 26, 1975 - 32:30 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750726SB-LAGUNA_BEACH.mp3</mp3player>

Nitāi: Translation: "In this life, any person, to the proportionate degree of the varieties of work, either religious or irreligious, as they are performed in the next life also, the same person to the same degree, the same variety, the resultant action of his ''karma'' must enjoy or suffer."

Prabhupāda:

:''yena yāvān yathādharmo''
:''dharmo veha samīhitaḥ''
:''sa eva tat-phalaṁ bhuṅkte''
:''tathā tāvad amutra vai''
:([[SB 6.1.45|SB 6.1.45]])

So in the previous verse we have discussed, ''dehavān na hy akarma-kṛt'' ([[SB 6.1.44|SB 6.1.44]]). Anyone who has got this material body, he has to work. Everyone has to work. In the spiritual body also you have to work. In the material body also you have to work. Because the working principle is the soul—soul is living force—so he is busy. Living body means there is movement, there is work. He cannot sit idly. In the ''Bhagavad-gītā'' it is said, "Not even for a moment one can be idle." That is the symptom of living being. So this working is going on according to the particular body. The dog is also running, and a man is also running. But a man thinks he is very much civilized because he is running on motorcar. Both of them are running, but a man has got a particular type of body by which he can prepare a vehicle or cycle, and he can run on. He is thinking that "I am running in greater speed than the dog; therefore I am civilized." This is the modern mentality. He does not know that what is the difference between running on fifty miles speed or five miles speed or five thousand miles speed or five millions miles of speed. The space is unlimited. Whatever speed you discover, it is still insufficient. Still insufficient.

So this is not life, that "Because I can run in more speed than the dog, therefore I am civilized."

:''panthās tu koṭi-śata-vatsara-sampragamyo''
:''vāyor athāpi manaso muni-puṅgavānāṁ''
:''so 'py asti yat-prapada-sīmny avicintya-tattve''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.34)

Our speed. . . What for speed? Because we want to go to certain destination, that is his speed. So the real destination is Govinda, Viṣṇu. And ''na te viduḥ svārtha-gatiṁ hi viṣṇu'' ([[SB 7.5.31|SB 7.5.31]]). They are running in different speed, but they do not know what is the destination. Our one big poet in our country, Rabindranath Tagore, he wrote an article—I read it—when he was in London. So in your country, Western countries, the motorcars and the. . . they run in high speed. So Rabindranath Tagore, he was poet. He was thinking that "These Englishmen's country is so small, and they are running on so great speed, they will fall in the ocean." (laughter) He remarked like that. Why they are running so fast?

So similarly, we are running so fast for going to hell. This is our position. Because we do not know what is the destination. If I do not know what is the destination and try to drive my car in full speed, then what will be the result? The result will be disaster. We must know why we are running. Running means just like the river is running in great tide, flowing, but the destination is the sea. When the river comes to the sea, then its destination gone. So similarly, we must know what is the destination. The destination is Viṣṇu, God. We are part and parcel of God. We are. . . Somehow or other, we are fallen in this material world. Therefore our destination of life will be to go back to home, back to Godhead. That is our destination. There is no other destination. So our Kṛṣṇa consciousness movement is teaching that "You fix up your goal of life." And what is that goal of life? "Back to home, back to Godhead. You are going this side, opposite side, toward the side of hell. That is not your destination. You go this side, back to Godhead." That is our propaganda.

So we have not manufactured this; this is the standard. Just like Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇam'' ([[BG 18.66 (1972)|BG 18.66]]). Why you are unnecessarily running just like dog? That street dog, we have seen just now on the beach, he has no master. So sometimes he is running this way, sometimes this running way, and he saw us. He knows—after all, he is a living being—that "There are some Vaiṣṇavas. So let me go with them if they will give us shelter." That is the purpose. He was coming. You were making "Hut!" (laughter) But he wanted some master, because a dog without master, his position is very precarious. Without master. . . So we are all servant. Every one of us, we are all servants of ''māyā''. ''Māyā'' means we are servant of our desires. We are servant of our different desires. Somebody is thinking, "I shall be happy in this way"; somebody is thinking, "I shall be happy in this way." In this way we have got different desires, and we are servant of the desires.

So servant of desire means just like the street dog. He is also desiring: "If these gentleman will accept me as his dog?" But he is going there, and he is driven away: "Hut! Hut!" He is going to some house, moving his tail, "My dear sir, will you give me some food?" "No, no. Go away." We are also going also: "My dear sir, will you give me some service?" "No vacancy. Get out." This is our position. ''Hana māyāra dāsa kori nāna abhilāṣa''. Because we are constitutionally servant of God, but we have given up that service; we have now become the servant of ''māyā''. Therefore our life is frustrated, because you do not know "What is my actual position." Caitanya Mahāprabhu teaches, ''jīvera svarūpa haya nitya kṛṣṇa dāsa'' ([[CC Madhya 20.108-109]]). Caitanya Mahāprabhu's teaching, that "Why you are going door to door like a dog: 'Will you give me some food? Will you give me some duty? I am prepared to serve you,' and refusing, ''nāna abhilāṣa'', and desiring again and again, this way, that way? But I do not know what is my real destination, how I shall be happy." That information is given by Śrī Caitanya Mahāprabhu, that "You are suffering in this way for a permanent service to become happy. Why you are going here and there? You are servant of Kṛṣṇa. Go there. Then you will be happy."

This is Kṛṣṇa consciousness movement. We are teaching people that "You are suffering life after life." Now the human society has come to such a position that they do not know that there is life after this life. They are so advanced. Exactly the cats and dogs, they do not know that there is life after life. That is here stated: ''yena yāvān yathādharmo dharmo veha samīhitaḥ. Iha. Iha'' means "in this life." ''Sa eva tat-phalaṁ bhuṅkte tathā tāvat amutra vai. Amutra'' means "next life." So we are preparing our next life in this. . . ''Yatha adharmaḥ, yathā dharmaḥ''. There are two things: you can act piously or impiously. There is no third, no third path. One path is pious; one path is nonpious. So here both are mentioned. ''Yena yāvān yathādharmaḥ, dharmaḥ''. ''Dharma'' means constitutional. ''Dharma'' does not mean, as it is stated in some of the English dictionary, "a kind of faith." Faith may be blind. That is not ''dharma. Dharma'' means original, constitutional position. That is ''dharma''. I have several times said. . . Just like water. Water is liquid. That is its ''dharma''. Water, if by circumstantially it becomes solid, ice, but still, it tries to become again liquid because that is its ''dharma''. You put ice, and gradually it will become liquid. That means this solid condition of the water is artificial. By some chemical composition the water has become solid, but by natural course it becomes liquid.

So our present position is solid: don't hear anything about God. But natural position is that we are servant of God. Because we are seeking master. . . The supreme master is Kṛṣṇa. ''Bhoktāraṁ yajña-tapasāṁ sarva-loka maheśvaram'' ([[BG 5.29 (1972)|BG 5.29]]). Kṛṣṇa says, "I am the master of the whole creation. I am the enjoyer." He is the master. ''Caitanya-caritāmṛta'' also said, ''ekala īśvara kṛṣṇa. Īśvara'' means controller or master. ''Ekala īśvara kṛṣṇa āra saba bhṛtya'' ([[CC Adi 5.142|CC ''Adi'' 5.142]]): "Except Kṛṣṇa, they are, any big or small living entity, they are all servants except Kṛṣṇa." You will therefore see: Kṛṣṇa is not serving anybody. He is simply enjoying. ''Bhoktāraṁ yajña-tapasāṁ sarva-loka''. . . Others like us, they first of all work very hard, and then he enjoys. Kṛṣṇa never works. ''Na tasya kāryaṁ kāranaṁ ca vidyate'' (''Śvetāśvatara Upaniṣad'' 6.8). Still, He enjoys. That is Kṛṣṇa. ''Na tasya''. . . This is the Vedic information. ''Na tasya kāryaṁ kāranaṁ ca vidyate'': "God, Kṛṣṇa, He has nothing to do." You see, therefore, Kṛṣṇa always dancing with the ''gopīs'' and playing with the cowherd boys. And when He feels fatigue, He lies down on the Yamunā, and immediately His friends come. Somebody fans Him; somebody gives massage. Therefore He is the master. Anywhere He goes, He is master. ''Ekala īśvara kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ'' (Bs. 5.1). The supreme controller is Kṛṣṇa. "Then who is controller?" No, there is no controller of Him. That is Kṛṣṇa. Here we are director of such and such, president of United States, but I am not supreme controller. As soon as the public wants, immediately pulls me down. That we do not understand, that we are posing ourself as master controller, but I am controlled by somebody else. So he is not controller. Here we will find a controller to some extent, but he is controlled by another controller. So Kṛṣṇa means He is controller, but nobody is there to control Him. That is Kṛṣṇa; that is God. This is the science of understanding. God means He is controller of everything, but He has no controller.

So we are, at the present moment, in different conditions of life on account of our different activities, pious and impious, ''dharma, adharma''. So pious activities means to be controlled by Kṛṣṇa, and impious activities means to be controlled by ''māyā''. We have to be controlled. Our position is such that we cannot become controller. That is not possible. If we want to become controller, that is my artificial desire. And the resultant action we will have to suffer. First of all you must understand this, that we are controlled. Either you agree to be controlled by Kṛṣṇa or you agree to be controlled by ''māyā'', but you cannot become controller. Is there anyone here who can say that "I am controller"? Is there anyone who will answer this? So I may think that "I am controller," but I am controlled by drugs, by sense gratification, lusty desires—''kāma krodha lobha moha mātsarya''. So there is no question of the living entity's being independent. That is not possible. He is dependent. But if he becomes dependent on Kṛṣṇa, then life is successful. Exactly the position, the dog. The dog is loitering without being controlled by somebody. He is seeking, "Somebody may control me." He's seeking position. But if he does not get anybody to control him, his life is very precarious; he is not happy. Therefore, if you want to be happy, then we must return to our own original position: to be controlled by Kṛṣṇa. This is perfection of life.

So here it is said, generally, ''yena yāvān yathādharmaḥ. Adharma'' I have already explained. ''Dharma'' means to become servant of Kṛṣṇa, and ''adharma'' means to become servant of ''māyā''. This is the distinction between ''dharma'' and ''adharma'', religious and irreligious. ''Dharma'' means the order of God, Kṛṣṇa. ''Dharmaṁ tu sākṣād bhagavat-praṇītam'' ([[SB 6.3.19|SB 6.3.19]]). As I have explained several times: just like law. Law means the order of the government. If somebody, ordinary man, makes some law, nobody will accept that law. That is not law. But government gives some law that "Keep to the right," you have to obey it. If you break this law, you will be punished. You can say, "What wrong I have done? Instead of going to the right, I have gone to the left. Both ways there are roads and streets." The government says, "No, I ordered you to keep to the right. You have violated. You must be punished." Simple thing. This is ''adharma'': "You have violated the laws of the government. You must be punished." So a dog, of course, if he violates the law, he is not punished. The punishment is meant for the human being, because he has got developed sense. He cannot violate the laws. If he violates. . . All the books, laws, everything—education, culture, philosophy, science—it is all meant for the human being, not for the cats and dogs. So the human being must know what is the actual law. That is ''dharma''. Therefore in the human society there is some form of ''dharma''. Either you are Christian or Hindu or Muslim or Buddhist, throughout the whole world, any civilized nation, they have got some ''dharma'', or religious system. Why? Through it, you should understand what is the goal of your life. If you do not know that, then proportionately, as you are ignorant, fool, you will be punished. You will be punished.

So nature's way, evolution. . . The punishment is beginning from the aquatics. Then gradually, gradually, by evolutionary process, nature gives the chance that from aquatics you become plants and trees; then from plants and trees you become insect, reptiles; then from that, you become bird; then from that, you become beast; and from that beast, you become human being. In this way, by evolutionary process, you come to the platform of becoming a human being. Now, developed consciousness, you have to decide, "Where. . . Whom I shall serve now? I have. . . So long I have served the laws of material nature, and it has brought me to this platform." Now you have to decide, "What kind of service I shall accept?" That is human life. ''Athāto brahma jijñāsā. Jijñāsā'' means enquiry. A sane man will understand that "I have been engaged in different types of service, and now, by evolutionary process, I have come to the human form of life. What is my real service? Under whom I shall work? Shall I loiter in the street like the dog, or find out some good master?" This is human life. ''Athāto brahma jijñāsā''.

So the ''śāstra''. . . You have to learn from the ''śāstra'' that who is the master. I have to serve. The master is Kṛṣṇa. And that is our natural position. And if we do not serve Kṛṣṇa, if we serve a big man or a demigod or any other but he is not Kṛṣṇa, that is ''adharma''. So ''dharma'' and ''adharma'', these two things, are there. You serve either of them. But the result—according to your service. If you are serving as high-court judge, that salary, and if you serving as ordinary, what is called, washer of dishes, that salary cannot be equal. You cannot expect, becoming a dishwasher, to draw the same salary as the high-court judge is drawing. That is not possible. Therefore it is said, ''sa eva tat-phalaṁ bhuṅkte''. You get. . . You can become high-court judge. There is no, I mean to say, obstacle. You could be qualified like the high-court judge. Now you are qualified like this, so you have to accept this. Therefore it is said, ''sa eva tat-phalaṁ bhuṅkte tathā tāvat amutra vai. Amutra''.

So our life is continuity, eternal. Just like a boy takes education, expecting to become one day high-court judge. But one who has not taken education—he simply played in the street—how he can become a high-court judge? It is not possible. Therefore it is said, ''sa eva tat-phalaṁ bhuṅkte tathā tāvat amutra'', "in future life." But these rascals, they do not know what is future life. This is modern civilization. They are so rascal. But there is future life. So in this life, if you prepare yourself for the next life, then you are intelligent. If you remain irresponsible rascal, do not know what is going to happen next life, then you will have to suffer. That we must know. How I shall know? What I shall prepare for, and where shall I go? That is stated in the ''Bhagavad-gītā: yānti deva-vratā devān'' ([[BG 9.25 (1972)|BG 9.25]]). If you act in goodness, then you will be promoted to the higher planetary system, ''devān'', where demigods live. They have ten thousand years of life, very high standard of life. ''Yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ''. And if you are attached to ''pitṛ-loka'', you can go there. ''Bhūtejyā yānti bhūtāni''. And if you are materially attracted, then you will remain in this material. . . ''Mad-yājino 'pi yānti mām'': "If you My become devotee, you'll come to Me." Now it is your choice. Make your choice, what you want.

So what is the difference between going to the heavenly planet and going to Kṛṣṇa? The difference is, ''ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna'' ([[BG 8.16 (1972)|BG 8.16]]): "My dear Arjuna, if you go even to the highest planetary system, Brahmaloka, you will again fall down." Then? ''Mad-gatvā na nivartante'': "If you come to Me, you will have not. . ." So why not select this, that "I have to work for the next life. Why not devote this life for Kṛṣṇa? I shall go back to home, back to Kṛṣṇa"? This is intelligence. I am suffering so many lives, accepting this fish life or the tree life, the plant life, the moth life, the insect life, the serpent life, the bird's life. And not only bird's life—there are so many varieties of birds, beginning from the eagle. There is a big eagle bird. We have no information. They are very big bird. They are flying in the sky, and their rest is from one planet to another. Just like here you find the birds, they are flying from one tree to another, similarly, there are so big birds. . . They are called ''garuḍa''. So ''garuḍa'', these birds, they start their flying from one planet and sits in another planet. Just try to understand what is their flying. Not only that, they also lay eggs while flying, and the eggs, while falling down, it becomes another bird. And these birds can pick up elephants for eating.

So this is God's creation. So if you want to become such a big bird, you can become. (laughter) Yes. ''Ye yathā māṁ prapadyante'' ([[BG 4.11 (1972)|BG 4.11]]). God is so kind. Whatever you desire, you will get. Therefore it is depending upon our discretion, that "What kind of desire I shall maintain?" That desire is Kṛṣṇa consciousness. Then you will be happy. Otherwise, you prepare your next life and you suffer or enjoy, and again next life, again next life. . . That is not very good. ''Bhūtvā bhūtvā pralīyate'' ([[BG 8.19 (1972)|BG 8.19]]). Nobody wants that, that "I accept some position: again it is lost. Again I accept another position, again it is lost."

So we are becoming so dull-headed by so-called education, we do not know anything of these things, that there is next life and I can become immortal; I can avoid death. . . birth, death, old age and disease. There is no discussion of these scientific. . . It is only the Kṛṣṇa consciousness movement which is giving all this information. It is very scientific and authorized. So I am very glad so many devotees here. Try to make your life perfect by accepting Kṛṣṇa consciousness and studying the philosophy and practicing the method. Then you will be happy.

Thank you very much.

Devotees: ''Jaya'' Prabhupāda. (end).

750724 - Lecture SB 06.01.43 - Los Angeles

2020-06-09T15:32:28Z

Angela:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-07 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60143]]
[[Category:1975 - New Audio - Released in May 2014]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750724 Lecture - Srila Prabhupada Speaks a Nectar Drop in Los Angeles|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750724SB-LOS ANGELES - July 24, 1975 - 30:43 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750724SB-LOS_ANGELES.mp3</mp3player>

Nitāi: "The candidates for punishment are those who are confirmed by these many witnesses to have deviated from the prescribed regulative duties. Everyone is engaged . . . Everyone engaged in fruitive activities is suitable to be subjected to punishment according to his different sinful activities."

Prabhupāda:

:''etair adharmo vijñātaḥ''
:''sthānaṁ daṇḍasya yujyate''
:''sarve karmānurodhena''
:''daṇḍam arhanti kāriṇaḥ''
:([[SB 6.1.43|SB 6.1.43]])

So we have discussed about the witnesses last. . . yesterday. You cannot conceal anything from the eyes of God. That is not possible. In the ''Bhagavad-gītā'' it is said, ''sarvato pāṇi-pādas tam''. God has His eyes, heads, legs, hands everywhere. Therefore He is all-pervasive. So just like government has got vigilance—you are running on the road; there is vigilance—similarly, everyone within this material world, either in this planet or lower planetary system or higher planetary system, they are ''daṇḍam arhanti''.

Everyone is deserving to be punished, beginning from Lord Brahmā down to the ant, every living entity. ''Daṇḍam arhanti''. And the final ''daṇḍam ''. . . ''Daṇḍa'' means punishment. The final ''daṇḍa'' is death. Everywhere, anywhere you go within this universe, planetary system . . . ''Ūrdhvaṁ gacchanti sattva-sthāḥ'': "Those who are in the modes of goodness, they are elevated to the higher planetary system." And ''madhye tiṣṭhanti rājasāḥ'': "Those who are under the spell of passion, they keep within the middle planetary system." And those who are most abominable, they are given to the lower planetary systems. ''Ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ, jaghanya-guṇa-vṛtti-sthāḥ'' ([[BG 14.18 (1972)|BG 14.18]]). ''Jaghanya'' means very abominable ''guṇa'', in the darkest region of ignorance. They are put into the lower planetary system, animal. And there are 8,400,000 different forms of life, and they are distributed all over the universe. Don't think that here only there are living entities and all other planets are vacant. This is nonsense. Everywhere there is living entity. Therefore it is said in the ''Bhagavad. . . sarva-gaḥ''. The living entity is everywhere. You can go anywhere. You can go to the higher planetary system, you can go to the lower planetary system, and you can go to the kingdom of God also, in the spiritual world. Therefore the living entity's another name is ''sarva-gaḥ'': he can go anywhere. If you like, you go to hell. If you like, you go to heaven. If you like, you go to God. If you like, you become animal. If you like, you can become demigod. Everything, fully. That little independence is there. As you like, Kṛṣṇa will give you facility.

''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati'' ([[BG 18.61 (1972)|BG 18.61]]): "My dear Arjuna, the Lord is situated in everyone's heart." Why He is situated there? Because He is the ''suhṛdaṁ sarva-bhūtānām'' ([[BG 5.29 (1972)|BG 5.29]]). We are sons of God. He is very sorry that unnecessarily we are wandering within this universe and suffering in different types of bodies, and this is going on. So ''īśvara'', He is very well-wisher, friend. He is simply trying to turn His face towards you. That's it. ''Īśvaraḥ sarva-bhūtānām'' ([[BG 18.61 (1972)|BG 18.61]]). He has given little freedom, so do whatever you like. But He is simply taking the chance, "When this rascal will turn towards Me?" That is His business. That is stated in the Vedic ''śāstra'', that two birds are sitting in the same tree. One is eating the fruit, and the other is simple witnessing. So the eating bird is the ''jīvātmā'', individual soul, and the witness bird is God, Paramātmā.

So He is giving us the facility. ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna ti. . . bhrāmayan sarva-bhūtāni'' ([[BG 18.61 (1972)|BG 18.61]]). You cannot, out of your own power, you can go to the higher planetary, lower planetary, anywhere. No. That is to be sanctioned by God. ''Bhrāmayan''. I want to go here, there. He will give me facility. And what is the process? Now, ''yantra'', a machine. Just like you have got the machine, aeroplane, you go from here to there, similarly, this is also a ''yantra'', this is also a machine. The difference is that this is God-made machine or . . . Yes, everything is God-made, and your machine is man-made. Here the machine is growing automatically, and your machine, each and every machine you have to manufacture in the factory. That is the difference. Both of them are machine, but this machine is God-made, and the other machine is man-made.

So some atheist old man, he challenged me that "Why you are thinking of God? This body is just like a clock. You wind it and it will go on." That's all right. But here a clock machine is there. It can produce other clock. But your clock cannot do that. That is the difference. Here, God-made machine is so nice and perfect that He creates one male and one female, and unlimited machine is coming out, so much so that you, being disgusted, you kill some of the machine. (laughter) And they are trying to manufacture another machine in the laboratory, in the test tube. What is the credit there? Millions of machine are coming out without your test tube. But they want to take credit.

So anyway, this is a machine, and the machine is given by God. ''Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā'' ([[BG 18.61 (1972)|BG 18.61]]). God has nothing to do. He simply orders His maidservant, this material nature. The material nature is God's maidservant, lower-grade maidservant. He has got many maidservants, Lakṣmīs. They are all goddess of fortune. ''Lakṣmī-sahasra-śata-sambhrama-sevyamānam'' (Bs. 5.29). He has got so many. The ''gopīs'' are maidservants. The Lakṣmīs are maidservant. You will find this description in ''Śrīmad-Bhāgavatam'', Kṛṣṇa book, that all the queens of Kṛṣṇa, they were discussing with Draupadī female talk. Draupadī was asking, "How you were married?" So they were narrating the incidence, how (s)he was married to Kṛṣṇa. But the conclusion is there: every queen was speaking, "In this way, I have been maidservant of Kṛṣṇa." Nobody says that "I have become queen," although they were queen. They were also coming from royal family, very good family. Kṛṣṇa had to conquer such queen by fighting. They're not ordinary wife. But still, they say that "In this way I have become maidservant."

So everyone is maidservant. We are also maidservant, ''prakṛti. Prakṛti'' means female. ''Jīva-bhūtāḥ, yayedaṁ dhāryate, itas tu prakṛti viddhi me parāḥ'' ([[BG 7.5 (1972)|BG 7.5]]). Kṛṣṇa says . . . First of all the material energy, ''prakṛti'' . . . The material energy is also ''prakṛti'', maidservant. And the spiritual energy also, maidservant. And we are, we ''jīvas'', we are also maidservant. Here we are dressed as man, but our original position is maidservant of Kṛṣṇa, ''prakṛti''. Here, of course, even woman, she is also thinking as man. Man means enjoyer, and ''prakṛti'' means enjoyed. So anyone who is thinking, "I am enjoyer," outwardly he may be in the female form or male form—he is ''puruṣa''. Therefore this conditioned soul is ''puruṣa. Puruṣaḥ prakṛti-sthe api'' ([[BG 13.22 (1972)|BG 13.22]]).

So anyone who has come within this material world, everyone is thinking, "I am ''puruṣa''. I am enjoyer." That is sinful. That is . . . Just like if a woman artificially dresses herself as a man, that is not very good business. That is not appreciated. So our position is that we are actually maidservant of Kṛṣṇa, but here, in the material world, we are trying to become ''puruṣa'', or enjoyer. This is our disease. That is sinful. That is sinful. Suppose if a woman dresses like man . . . Of course, nowadays it is very fashionable to have coat, pant, like the . . . So that is not very, liked very much. It is artificial. So anything artificial we do, that is sinful. This is the description of sin. What is sin? You, if you act naturally, that is good; but if you act artificially, that is sinful. This is the distinction between sinful activities and pious activities.

So our natural function is, as described by Śrī Caitanya Mahāprabhu, ''jīvera 'svarūpa' haya nitya kṛṣṇa dāsa'' ([[CC Madhya 20.108-109|CC ''Madhya'' 20.108-109]]). This is our constitutional position, that we are eternally servant of Kṛṣṇa, or maidservant of Kṛṣṇa, as you say. But we are trying to become master. So that is sinful. So we are creating so many positions, situations, "How I can become the master." ''Kṛṣṇa bhuliya jīva bhoga vāñchā kare, pasate māyā tāre jāpaṭiyā dhare'' (''Prema-vivarta''). The living entity, forgetting his real position as maidservant of God or servant of God, when he wants to enjoy this material world, that is ''māyā. Māyā tāre jāpaṭiyā dhare'' (''Prema-vivarta''). Immediately. That is sinful.

So this disease is there even in Lord Brahmā down to the small ant. Everyone is trying to enjoy this material . . . The whole material civilization means everyone is trying to enjoy this world, that civilization. So many cars are running here and there, but what is the purpose? The purpose is everyone is trying to enjoy. That is sinful. That is sinful, because you cannot enjoy. Enjoyer is Kṛṣṇa. ''Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram'' ([[BG 5.29 (1972)|BG 5.29]]). So long you are trying to encroach upon Kṛṣṇa's jurisdiction—everything is Kṛṣṇa's jurisdiction, but you are falsely trying to enjoy—that is disease.

So this human life specially meant for understanding this truth. That is human life. Kṛṣṇa is educating the human society. ''Apareyam itas tu viddhi me prakṛtiṁ parāḥ'' ([[BG 7.5 (1972)|BG 7.5]]). First of all He described the material energy, ''bhūmir āpo 'nalo vāyuḥ'' ([[BG 7.4 (1972)|BG 7.4]]). This is also Kṛṣṇa's energy. Kṛṣṇa is everything—the material, spiritual, marginal, everything. ''Parasya śaktir vividhaiva śruyate'' ([[CC Madhya 13.65|CC ''Madhya'' 13.65, purport]]). Somewhere He is personally present. Somewhere He is present by His energy. So everything is energy of Kṛṣṇa. ''Parasya brāhmaṇaḥ śaktiḥ''.

:''eka-deśa-sthitasyāgner''
:''jyotsnā vistārina yathā''
:''parasya brāhmaṇaḥ śaktiḥ''
:''sarvedam akhilam jagat''
:(''Viṣṇu Purāṇa'' 1.22.52)

Very nicely it is described in the ''Viṣṇu Purāṇa'', shortly, what is this world, manifested world. This manifested world is distribution of the energy of Brahman. Just like this whole material world, universe, is distribution of the energy of the sun. This is scientific. Everyone knows. Similarly, whatever there is, it is the distribution of the energy of Kṛṣṇa. So Kṛṣṇa and Kṛṣṇa's energy not different. But still, energy is not Kṛṣṇa, Kṛṣṇa is not energy. In this way we have to understand Kṛṣṇa.

So every living entity who has forgotten Kṛṣṇa, trying to be. . . trying to imitate Kṛṣṇa, that is sinful. So these sinful activities we are doing in ignorance, in lower grade of life. Just like cats and dogs and birds and trees and the. . . they do not know; there is no capacity. They are so much covered with ignorance that a tree is standing, you cut it: there is no protest, because it is so dull. Similarly, you take the animal, slaughterhouse, it cannot protest. These are the symptoms of ignorance. And as soon as there is awakening of Kṛṣṇa consciousness or advanced consciousness, then if I pinch you, immediately you protest, "Why you have pinched me?" That is the difference between the lower-grade life and higher-grade life. So if in the higher-grade life we do not understand Kṛṣṇa, then we are making suicide, cutting our own throat. That is sinful.

So here is a chance, the human form of body. Death will come to the dog and to me also. Then where is the difference? The difference is so long I am living, I can try to understand Kṛṣṇa; others cannot. If we miss this opportunity, then we are committing suicide. This is the verdict of the ''śāstra. Nāyaṁ deha deho-bhājāṁ nṛloke''. Everybody has got material body. The ant has got also material body, and Lord Brahmā has got also material body. Anyone who is in the material world, he has got this material body. Therefore it is called ''ayaṁ deha'': "this ''deha'', this body." I am not ''deha''. That is the tenth-class ignorance if I think, "I am this body." ''Nāyaṁ deho deha-bhājāṁ nṛloke'' ([[SB 5.5.1|SB 5.5.1]]). Everyone has got body, but ''nrloke'', in the human society, the body which you have got, or the person who has got this human form of body, ''kaṣṭān kāmān na arhate'', for such animal, I mean, having this material body, human body, it is not meant for working so hard. That is first-class civilization, when people are not working very hard; living very peacefully and getting their necessities of life. That is first-class civilization. Not that to work day and night like hogs and dog, and get a cup of tea and little morsel of bread. That is not civilization. Therefore ''śāstra'' says, ''nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhu'' . . . ([[SB 5.5.1|SB 5.5.1]]). This kind of hard labor for sense gratification little, it is done by the hogs and dogs.

So to teach people to work day and night for simply eating purposes, sense gratification, that is hog civilization, according to ''śāstra. Nāyaṁ deha deho-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye''. Then what is the purpose of human life? ''Tapo divyaṁ putrakā yena śuddhyed sattva yena brahma-saukhyaṁ anantam'' ([[SB 5.5.1|SB 5.5.1]]). You are seeking after happiness. So this life is meant for ''tapasya'', austerity, not to indulge in sense gratification. That is done by the dogs and hogs. You are human being, you are meant for practicing austerity. "Oh, why shall I practice austerity?" Now, ''yato śuddhyed sattva'': your existence will be purified. You are suffering in this material world because your existence is not purified. Therefore you are accepting death. Who dies? The diseased man dies. Of course, everyone dies. Everyone is diseased here. But generally, we understand, one who is not healthy, he dies. So why we die? We are eternal. Everyone knows. ''Nityaḥ śāśvato 'yam na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). Then why I am dying? Why I am suffering from disease, from old age? This should be the human question, and they should try to solve this, and this opportunity is given by nature and God combined. God has ordered nature to give me this machine, human form of body. If we do not utilize it as human being, that is sinful. That is sinful.

So there are so many witnesses, as we have already discussed.

:''sūryo 'gniḥ khaṁ marud devaḥ''
:''somaḥ sandhyāhanī diśaḥ''
:''kaṁ kuḥ svayaṁ dharma iti''
:''hy ete daihyasya sākṣiṇaḥ''
:([[SB 6.1.42|SB 6.1.42]])

How Kṛṣṇa is anxious, that "This rascal has been given the nice human form of body to understand Me, My relationship with him." ''Durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam'' ([[SB 7.6.1|SB 7.6.1]]). Prahlāda Mahārāja said that this human form of body is ''durlabhaṁ''. ''Labham'' means "obtainable," and ''duḥ'', "when you have difficulty." So many species of life we had to go through by evolution. ''Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati'' (''Padma Purāṇa''). In this way we have got this human form, ''durlabhaṁ'', with great difficulty.

So Prahlāda Mahārāja, ''durlabhaṁ mānuṣaṁ janma. So mānuṣaṁ janma, durlabhaṁ'': "very, very difficult to obtain it." So somebody says, "What is the benefit? Everyone dies, and man also dies." But Prahlāda Mahārāja says, "Yes, that is fact." ''Durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam'': "Although it is temporary, but you can achieve the great success of life." That is int . . . ''Arthadam, arthadam. Artha'' means some meaningful. If we don't use it as meaningful life, then we are punished, again go to . . . Either go to back to home, back to Godhead, or go to dogs' and cats' life. We have to select now. ''Jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ'' ([[BG 14.18 (1972)|BG 14.18]]). If you practice only ''tamo-guṇa'', then you go to hell again.

So therefore it is said here, ''etair adharmo vijñātaḥ''. One who is religious or irreligious, there are so many witnesses. They inform. Kṛṣṇa personally sees also. He is there within the heart. So it is not very difficult for Kṛṣṇa and His agent to understand who is religious or irreligious. Just like I have said many times that our test tube testing is Kṛṣṇa's word that "One who is religious or unreligious . . ." What is that? ''Catur-vidhā bhajante māṁ sukṛtinaḥ arjuna'' ([[BG 7.16 (1972)|BG 7.16]]): "Four classes of men who are pious, they come to Me for worshiping." Who are they? ''Ārto, arthārthī, jijñāsuḥ, jñānī'': four classes. One who is distressed, he goes to God: "Sir, I am very much distressed. Kindly give me relief." ''Arthārthī'', one is poor, he also goes, provided he is pious. The impious, they'll "Huh, what is God? I will do it." Just like the Communists, they say, "You are poor, so why you are going to the church? Beg from us bread." And poor men, they beg, and they give many breads, and they become atheist: "Well, we are getting from the Communist leaders bread. Why shall I go to church, 'God gives us, give me'?" But because they are poor, poor in knowledge, they do not know that the bread is coming from the Communist factory. It is coming from God, the wheat. That is not manufactured in the factory. But they have no intelligence. They think that "Our Communist friend, he is giving me bread."

So in this way we are misguided by so many rascals and forget God, and that is sinful life. That is the sinful life. Therefore it is said, ''etair adharmaḥ vijñātaḥ'': now as soon as you are sinful, you have to be punished. That is nature's law. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ'' ([[BG 3.27 (1972)|BG 3.27]]). It is not that God has to come personally to punish you. When God comes personally to punish you, then you are not ordinary. (laughter) Just like He came to punish Rāvaṇa, Kaṁsa. They are not ordinary. But ordinary person, a little headache is sufficient to finish him. (laughter) He doesn't require to bring God. God's agents—there are so many agents—one agent is sufficient. So in this way there are different grades of punishment. Just like first-class, second-class, third-class prisoner. They are all punished in the prison house, but some of them are first class, some of them are second class.

So similarly, within this material world . . . It is called ''durga''. ''Durga'' means fort, and the superintending deity is called Durgā, goddess material nature. So it is a fort like. You cannot go from here and there. You are trying so much to go from this planet to moon. You cannot go. Just like in the prison house, no prisoner can leave this place to go to another unless he is ordered to do so; similarly, we are conditioned. It is not possible, "Because we have manufactured some machine, by force I can go anywhere." No. That is not possible. That is not possible. You may do it for perpetually, but ''śāstra'' says if you practice piously, then you can be elevated to the higher planetary system. It is very easy, but we are so fool, we cannot understand that . . . Suppose in coming either from India to America or America to. . . we have to make so many arrangements: visa, passport, medical certificate, this, that. No country will allow you without all these things. So how you can go to the other planets without being equipped? This is foolishness. This is not possible. We are conditioned means we cannot go from here to there. There is rule and regulation. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ'' ([[BG 3.27 (1972)|BG 3.27]]).

So this is futile attempt. Therefore the Vaiṣṇavas recommend that "Why you are foolishly attempting so many things? Just utilize this life for developing Kṛṣṇa consciousness. Chant Hare Kṛṣṇa."

Thank you very much. (end).

750714 - Lecture SB 06.01.30 - Philadelphia

2020-06-09T15:28:15Z

Angela:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-07 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Philadelphia]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Philadelphia]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60130]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750714 Lecture - Srila Prabhupada Speaks a Nectar Drop in Philadelphia|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750714SB-PHILADELPHIA - July 14, 1975 - 26:03 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750714SB-PHILADELPHIA.mp3</mp3player>

Nitāi: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (devotees repeat) Sixth Canto, First Chapter, verse number 30. (leads chanting of verse, etc.)

:''niśamya mriyamāṇasya''
:''mukhato hari-kīrtanam''
:''bhartur nāma mahārāja''
:''pārṣadāḥ sahasāpatan''
:([[SB 6.1.30|SB 6.1.30]])
(break) (01:34)

"My dear King, the order carriers of Viṣṇu, upon hearing the chanting of the holy name of their master, Nārāyaṇa, being offenselessly chanted by Ajāmila, who was in great anxiety at the time of his death, immediately arrived on the scene."

Prabhupāda:

:''niśamya mriyamāṇasya''
:''mukhato hari-kīrtanam''
:''bhartur nāma mahārāja''
:''pārṣadāḥ sahasāpatan''
:([[SB 6.1.30|SB 6.1.30]])

So he was calling his son, Nārāyaṇa. So the ''pārṣadāḥ, viṣṇu-pārṣadāḥ—pārṣadāḥ'' means associates or attendants—they immediately came. Just like in your city, the police is wandering in the car, and if somebody calls for police, immediately he is present; similarly, the attendants of Lord Viṣṇu, they are also wandering throughout the universe and searching out somebody who is engaged in chanting the holy name of the Lord. So if you chant holy name of the Lord, they are very much pleased and they immediately come. That happened to Ajāmila. He did not mean Nārāyaṇa—may be or may not be—but he was calling his son. But the attendants of Hari, or the order carriers, they took notice of the chanting only. That's all. They did not care to know by "Nārāyaṇa," Ajāmila, what he was meaning. No. Because they heard ''bhartur nāma'', their master's name, they immediately appeared. This is clear.

So anyone who is chanting the holy name of the Lord, he is taken care of immediately by the attendants of the Supreme Lord, especially at the time of death, because that is the last moment. The account is taken at the last moment. If you practice Hare Kṛṣṇa, naturally at the last moment you will be inclined to chant Hare Kṛṣṇa. ''Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram'' ([[BG 8.6 (1972)|BG 8.6]]). It is so nice. If we practice in this life chanting Hare Kṛṣṇa ''mantra'', then gradually my core of heart will be cleansed and everything will be manifest: my position, my duty, what is God. Everything will be manifest. It is so nice. ''Ceto-darpaṇa-mārjanam ''([[CC Antya 20.12|CC ''Antya'' 20.12]]). Because we are filled up with so many rubbish, dirty things, we cannot understand the science of God. But if you be practiced to chant Hare Kṛṣṇa ''mahā-mantra'', then your heart will be cleansed and you will see things as they are. ''Ceto-darpaṇa-mārjanam''. And as soon as we are able to see things as they are, then our material bondage is over.

Because first of all I will see. . . People are making research work about the bodily cells, how they are working, and so many things, simply on the body. But as soon as you become cleansed of your heart, then immediately you understand, "I am not this body, so what is the use of studying the cells and atoms and this and that? I am not this body." Immediately. Actually, I am not this body. I am simply wasting my time in studying. The same thing, example, that I am in the car, I am studying the machine only. I forgot my destination, where I have to go. I am busy with studying the car. What is the use? You must know—you have got a good car—you must know where is the destination, where you have to go. That is your business. The business. . . Of course, it is secondary. If you want to know what is the car, that is secondary; that is not your main business. The main business is how to utilize the car and go to my destination. That is intelligence.

So we are fallen in this material condition in different forms. So long we are in this bodily concept, "I am this car," that is ignorance. I am not this car, but I have to utilize this car for going to my destination. That is wanted. So I am not this body; I am spirit soul. My destination is how to go to the spiritual world, how to meet the Supreme Spirit, God, and live with Him in His association. So this life is meant for understanding what is the Supreme Lord, where does He live, what does He do, what is my relationship with Him. This is called ''brahma-jijñāsā''. That is actual education. And I am given this machine. If we simply study the machine, then what is the use of it? The ''śāstra'' says that machine is working, and it will work until it is rotten.

So you don't bother with the machine, but you simply appreciate that you have got now a good machine. The dog has got also a machine, and a human being has got a machine. Everyone has got a machine, living entity, but the ''śāstra'' says, "This machine should not be utilized like the dog's machine." ''Nāyaṁ deho deha-bhājāṁ nṛ''. . . ([[SB 5.5.1|SB 5.5.1]]). Everyone has got machine. Even an ant, it has got machine, because according to his desire, he has been given a body. That is also machine. An elephant has got a machine. I am also, I have got also machine. Every one of us, we are spirit soul, and relatively we have got different machine. So that machine is required for going from here. But we should not waste our time simply studying the machine, forgetting our destination. This is human intelligence. God has already given you a type of machine. Now utilize it to go to the destination.

''Nṛ-deham ādyaṁ sulabhaṁ sukalpam'' ([[SB 11.20.17|SB 11.20.17]]). This ''nṛ-deham'', this machine, is very carefully made not by me, but by the nature. Nature is the agent of God. I wanted to do something. That means I require a particular type of machine. God orders nature that "This living entity wants something like this. You give him a machine." So the ''prakṛti'', or the nature, gives us different types of machine. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ'' ([[BG 3.27 (1972)|BG 3.27]]). I am neither driving the machine, neither I have made the machine. I have been given as gift to work on, or to fulfill my desire. This is the position. So ''śāstra'' says that "You have got now a very good machine." ''Nṛ-deham''. The human form of body is very good machine. ''Nṛ-deham ādyaṁ sulabhaṁ sukalpam''. It is very rare. With great difficulty you have got this machine, because we have to come through so many machines—the aquatics, the plants, the insects, the trees, and the serpents, reptiles, then birds, then beast—millions and millions of years. Just like you have seen this. The trees are standing there, maybe standing for five thousand years. So if you get that machine, you cannot move, you have to stand in one place. So we had to go through this. Foolish people, they do not know.

Therefore this machine is ''sulabham. Sulabham'' means very fortunately we have got this machine. And ''sukalpam'', "very nicely made." Those who are medical man, they see how nicely made it is, how the nerves are working, the nails are working, the intestines and the heart and everything—a grand machine. Therefore it is called ''sukalpam'', "very well planned." And what for? Just like a nice boat, well planned. If you have got a nice boat, you get on it and cross over the river or the ocean. Similarly, we are in this material ocean. Life after life we are struggling. So now we have got a nice boat, this human body. ''Sulabhaṁ sudurlabham''. And it is specially advantageous because the breeze is very favorable. When you ply your boat, if the breeze is favorable, pushing on, that is another advantage, good boat and good breeze. And ''guru-karṇadhāram'' ([[SB 11.20.17|SB 11.20.17]]): "And the captain, steering man, is ''guru''." He is giving instruction, "Row like this. Turn this way, that way." He is turning everything. So we have got this opportunity. If the boat is very nice, the captain is very nice, the breeze is very favorable, and even accepting or getting this nice boat, favorable, if we do not cross over the sea of ignorance, of material existence, then we are committing suicide, ''sa ātma-hā'' ([[SB 11.20.17|SB 11.20.17]]). You get all the opportunities, and still you remain in this material world, repetition of birth, death, old age and disease. Is that very good intelligence? No. That is not good.

So we are misled. We are engaged in studying the machine, that's all. Instead of using the machine to cross over the ocean, take the advantage, they are very busy in studying the machine. Is that very good intelligence? Machine is already given to you. You cannot study even. You do not know. Even if you study, you cannot say. . . I claim, "It is my body," and if somebody asks me, "How many hairs you have got in your body?" I cannot say. How I am eating something, how it is being turned into some secretion, it is going to the heart, it is becoming red and it is again distributed through the nerves and veins—I do not know anything. I can simply theorize. But the machine is not under your control. The machine is made by God, or by nature. It is very subtle machine. If you are very expert, the first thing is that what is the use of simply studying the machine? You got it. You utilize it for going to the destination. That is your intelligence. No, they forgot to use the machine for going to the destination; they are simply studying the machine. And that is going on in the name of science. What is this nonsense science? Simply busy in studying the machine.

So that is our mistake. Our mistake is that we have got advanced or developed consciousness. We should utilize it for going back to home, back to Godhead. Why should we misuse it unnecessarily? And you are not perfect. Suppose you are studying the machine throughout the whole life. What you will get that? Can you make the machine to your favor, that this machine will not be lost, there will be no death? You all scientists, you are studying the machine. Have you found out any means that there will be no death? Where is that knowledge? Death will be there. You study the machine or do not study the machine, in due course time, the death will come and will take you. The machine will stay.

So this is intelligence. ''Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānu''. . . ([[BG 13.8-12 (1972)|BG 13.9]]). You cannot cure even one disease. You are embarrassed with the cancer disease. You find out how the cells are working, how it can be changed, and there will be no cancer. No, that you cannot do it. You go on studying simply, waste your time. So ''śāstra'' says, "Don't waste your valuable time in that way. Try to understand God. Use your intelligence for this purpose." ''Tapaḥ. Tapo divyaṁ yena śuddhyet sattvam'' ([[SB 5.5.1|SB 5.5.1]]). You have to undergo austerities that you may not be subjected to this machine. That is your business—not to study the machine. How to become independent of the machine. So long you are in this material world, you are desiring differently. Nature is supplying you a different type of machine, and you are busy. Then again, the machine is broken, then you accept another machine. This is going on.

So your problem is to stop this repetition of birth, death, old age and disease. Come to your spiritual life. That is your business. That is the instruction of the ''śāstras''. The machine maintaining, everyone knows it. The dog knows how to maintain the machine. He eats according to the necessity of his doggish body. So we also know, human body. So that is natural. That is. . . The supplies are already there. You cannot manufacture supplies. That is the Vedic instruction: ''eko yo bahūnāṁ vidadhāti kāmān, nityo nityānāṁ cetanaś cetanānām'' (''Kaṭha Upaniṣad'' 2.2.13). There are many millions and trillions of living entities, and there is another living entity: that is God. So this another, one, singular number, there is no second, duplicate, of this one. But we ordinary living entities, we have got many millions of duplicates. Therefore two things are used: ''nitya, nityānām. Nityānām'' means plural number. Many, many, innumerable. You cannot count. ''Asaṅkhyā'', the ''jīva'' is. ''Asaṅkhyā'' means nobody can count. And above this ''asaṅkhyā'', innumerable living entities, there is one prime living entity. God is also a living entity. He is also like us. In your Bible there is there: "Man is made after God." Is it not? So God is living entity, and we have got this form after the form. . . God is two-handed; we have got two hands. So that is a fact. This human form of life is made according to the form of Lord. It is imitation; that is real. ''Sac-cid-ānanda-vigrahaḥ, īśvaraḥ paramaḥ kṛṣṇaḥ'' (Bs. 5.1).

But we are thinking that God has no form. Why? Wherefrom you got your form? You are daily praying, "O God, O Father, give us our daily bread," and we accept God as the Supreme Father. So if I have got form, the father must have got form. It is reasonable. How you say, "There is no form"? This is all. . ., not very reasonable argument. God is also a living entity, but what is the difference between God and all these living entities? They are all dependent on God. That's all. God is great; we are small. Just like father maintains all the children, so we are all children, and the Supreme Father maintains. So if the children have got forms, so it is naturally concluded the father has got, even though you have not seen the father. Suppose a posthumous child, a child is born after the death or disappearance of the father. So that does not mean because he has not seen the father, he will conclude that "My father had no form." This is not conclusion. He should know from the mother that "Yes, my child, your father had form." So this is intelligence.

So difference between this prime, or the Supreme Person, and these. . . Difference is that ''eko yo bahūnāṁ vidadhāti kāmān'' (''Kaṭha Upaniṣad'' 2.2.13). We different living entities, we are planning differently. Just like children: somebody is playing with the motorcar toy, somebody is something, somebody is. . ., a doll, and the parents are supplying, "All right, you take this doll. You take this. You take this. You take this." So we are playing like that, making plan. So God is supplying us all the. . . But He wants that "My dear child, you are now grown up. You have got this human form of body. You don't play like this and waste your time. You take education and know things as they are." That is called ''athāto brahma jijñāsā'', the ''Vedānta-sūtra'': "Now you have got human form of life. You try to understand what is God." That is the main business. Unfortunately, we are misled by blind leaders. We have been engaged in studying the body, that's all.

So here it is said, ''niśamya mriyamāṇasya mukhato hari-kīrtanam''. So God very much appreciates when we use our tongue and mouth in glorifying or chanting the holy name. He very much appreciates. Because the name of God and God is not different, so immediately he becomes in touch with God. As soon you chant Hare Kṛṣṇa, immediately we are in touch. So He very much appreciated. ''Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. Puṇya-śravaṇa-kīrtanaḥ'' ([[SB 1.2.17|SB 1.2.17]]). ''Śravaṇa'' means hearing, and ''kīrtana'' means chanting. So anyone who is chanting God's name and one who is hearing God's name, both of them are becoming purified, ''puṇya. Puṇya'' means piety. So simply by chanting. . . This is the example, that this man was addicted to so many sinful activities, and out of fear or out of his good luck, he chanted "Nārāyaṇa." Immediately the attendants of Nārāyaṇa has come to deliver him. And now there will be talk between the order carriers, attendants of Yamarāja and Viṣṇudūta, and that we shall discuss later on.

Thank you very much.

Devotees: ''Jaya'' Śrīla Prabhupāda. (end).

750704 - Lecture SB 06.01.20 - Chicago

2020-06-09T15:17:51Z

Angela:

[[Category:1975 - Lectures]]
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[[Category:SB Lectures - Canto 06|60120]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750704 Lecture - Srila Prabhupada Speaks a Nectar Drop in Chicago|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750704SB-CHICAGO - July 04, 1975 - 26:18 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750704SB-CHICAGO.mp3</mp3player>

Nitāi: (leads chanting of verse, etc.)

:''atra codāharantīmam''
:''itihāsaṁ purātanam''
:''dūtānāṁ viṣṇu-yamayoḥ''
:''saṁvādas taṁ nibodha me''
:([[SB 6.1.20|SB 6.1.20]])
(break) (00:26)

Translation. "In this connection, the learned scholars and saintly persons give as an example the description of one very old historical incident, wherein a discussion takes place between the order carriers of Lord Viṣṇu and the order carriers of Yamarāja. Please try and understand it as I describe it to you."

Prabhupāda:

:''atra codāharantīmam''
:''itihāsaṁ purātanam''
:''dūtānāṁ viṣṇu-yamayoḥ''
:''saṁvādas taṁ nibodha me''
:([[SB 6.1.20|SB 6.1.20]])

So here is, one example is given, ''itihāsa. Itihāsa'' means history. The Vedic system of ''itihāsa'', it is not the modern history. Modern. . . ''Itihāsa ''means some incidence which took place long, long ago, and such incidence is very beneficial to hear so that we can follow. (loud feedback noise) That is called ''itihāsa''. It is not chronological record of all incidences. Only important things. ''Purātanam. Purātanam'' means old and important. So Śukadeva Gosvāmī is explaining to Parīkṣit Mahārāja how important is Kṛṣṇa consciousness. Now he is giving one incidence of history—example is better than precept—how Ajāmila was saved simply by chanting once—not once, many times—"Nārāyaṇa." That is the ''itihāsaṁ purātanam''.

In the Vedic literatures there are ''itihāsas'', or histories. Just like ''Mahābhārata. Mahābhārata'' is the history. ''Bhārata'' means India, and ''Mahā'' means greater. Greater India. Just like modern age they use "Greater Britain," "Greater this," so many, same thing. ''Mahābhārata'' means "Greater. . ." ''Mahā'' means great, and ''Bhārata'' means India. "The history of Greater India." Although India is very small now in comparison to. . . Although it is called subcontinent, still, in comparison to your America or Africa, it is very small. But formerly it was not so small. Greater India means India and outside also. And so far we collect records from the ''Mahābhārata'', part of Europe, also India, up to Greek and Rome. Therefore it is called ''Mahābhārata''. And when there was the Battle of Kurukṣetra, all kings and rulers from different parts of the world, they joined either this party or that party. The Kaurava, the dynasty of the Kurus, they were ruling all over the world. The capital was Hastināpura, which is now known as New Delhi. It is very old. And the emperor, up to Mahārāja Parīkṣit, they were ruling all over the world. There was one flag, not many flags. Therefore it is called ''Mahābhārata''.

So ''Mahābhārata'', the Battle of Kurukṣetra, was executed by two section of brothers of the same family. It was the one empire, one king, but Dhṛtarāṣṭra and his younger brother. . . They were two brothers. So Dhṛtarāṣṭra, being blind, he was not qualified to occupy the throne, so his younger brother, Pāṇḍu, he was given the throne. And Pāṇḍu died untimely, keeping his children, these five brothers, Pāṇḍavas. Because they were son of Pāṇḍu, they were known as Pāṇḍavas. So Pāṇḍu also belonged to the Kuru family, and Dhṛtarāṣṭra's son also belonged to the Kuru family. Actually they are Kauravas. But when there was fight between the two brothers' son, one party was known as Kaurava, and the other party was known as Pāṇḍava. Therefore Dhṛtarāṣṭra says in the ''Bhagavad-gītā'' beginning, ''māmakāḥ pāṇḍavāś caiva'' ([[BG 1.1 (1972)|BG 1.1]]). ''Māmakāḥ ''means "my sons," and. . . Because both of them are Kurus, now they are divided, ''māmakāḥ'', "my sons," and Pāṇḍavas, "the Pāṇḍu's sons." ''Kim akurvata sañjaya'' ([[BG 1.1 (1972)|BG 1.1]]).

And this Kurukṣetra is ''dharma-kṣetra''. Not because the fight was there and Kṛṣṇa was on the battlefield, therefore it is called ''dharma-kṣetra''. Sometimes it is interpreted like that. But actually, Kurukṣetra was ''dharma-kṣetra'' since very, very long time. In the Vedas it is stated, ''kuru-kṣetre dharmam ācaret'': "If one wants to execute ritualistic ceremony, he should go to Kurukṣetra." And it is the system still now in India, if there is some disagreement or quarrel between two parties, so still they would go to the temple—temple is ''dharma-kṣetra''—so that one may not dare to speak lie in front of the Deity. This was still going on. Even one is very low in mentality, still, if he is challenged that "You are talking this false. Now speak before the Deity," he will hesitate, "No." This is India still. You cannot speak lies before the Deity. That is offense. Don't consider that Deity is a marble statue. No. ''Svayaṁ bhagavān''. Just like Caitanya Mahāprabhu. As soon as He saw Jagannātha Deity, He immediately fainted: "Oh, here is My Lord." Not like us: "Oh, here is some statue." No. It is the question of appreciation. So you appreciate or not appreciate, the Deity is the Supreme Personality of Godhead personally. We should always remember. So we shall be very careful before the Deity, not to commit offense. In serving Him, in offering Him ''prasādam'', in dressing Him, we should always think, "Here is personally Kṛṣṇa." He is personally, but due to our lack of knowledge we cannot understand it.

So everything in the ''śāstra'' we should follow. This is called brahminical culture. This Kṛṣṇa consciousness movement means brahminical culture—the cultural exhibition of the first-class men. First-class men. The ''brāhmaṇa'' is to be understood as the first-class man within the human society. Therefore Kṛṣṇa says, ''cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ'' ([[BG 4.13 (1972)|BG 4.13]]). ''Itihāsa'', history, History means to understand the activities of the first-class man. That is history. They pick up the most important incidences. Therefore the example is given here that ''udāharanti imam itihāsaṁ purātanam''. Because it is a first-class incidence. . . Otherwise, if you record the history of the whole period, then where. . . who will read that, and who will appreciate that, and where you will keep that? Daily so many things are happening. Therefore, according to Vedic system, the only important incidences are recorded in the history. Therefore it is called ''Purāṇa. Purāṇa'' means old history. ''Purātanam. Purātanam'' means very, very old that are recorded. So this ''Śrīmad-Bhāgavatam'' is the collection of very old history, historical incidence. ''Itihāsa purāṇānāṁ sāraṁ sāraṁ samuddhṛtya(?). Sāram'' means essence. Not that all nonsense records have to be taken. No. Sāraṁ sāram, only the important, essence, that are to be recorded. This is called Indian history. ''Mahābhārata. . . Mahā'' means Greater India. Greater India, there were so many incidences were there, but the most important incidence, the Battle of Kurukṣetra, is there. Not that all the battles should be recorded.

So long the human history is there, there must be war. You cannot avoid it. Because it is material world, disagreement, misunderstanding must be there. You cannot avoid it. Because everyone is not of the same standard. That is not possible. Somebody is in the lower standard, somebody is in the middle standard, and somebody in the highest standard. That is division: goodness, passion and ignorance. You cannot avoid it. So out of these three qualities - goodness, passion and ignorance - the ignorance and passion are base quality, and goodness is first-class quality. So the human life means we are born either in the base qualities. . . Nobody is born in the first-class quality. One who is born in this material world. . . May be somebody has taken his birth in the mode of goodness, but very rare. But maybe. Mostly they are born in the base qualities, ignorance and passion.

But the ''śāstras'' are there. Anyone can be raised to the first-class quality by training. That is human civilization.

:''janmanā jāyate śūdraḥ''
:''saṁskārād bhaved divjaḥ''
:''veda-pāṭhād bhaved vipro''
:''brahma jānātīti brāhmaṇaḥ''

This is the process. When you take your birth, that birth is not significant—a ''śūdra'', fourth-class man. Everyone is born fourth-class man. So if you keep them fourth class and degrade them into fifth class, sixth class, then how there will be peace? How there will be peace? Therefore in your country, in America, they are now perplexed, "Crime, Why and What to Do?" Because you kept them fourth class, and they are going down to be fifth class, sixth class, how you can expect peace? It is not possible. If you do not elevate them. . . He is already born ''śūdra, janmanā jāyate śūdraḥ''. Now you have to reform him. ''Saṁskārāt. Saṁskāra'' means reforming. You are born ''śūdra''. You are inclined to do something, so many things—intoxication, illicit sex and drinking and gambling and meat-eating. These are all ''śūdra'' qualities or less than that. ''Śūdras'' also, they abide by the Vedic orders. ''Śūdras'' also do not do whimsically whatever he likes. ''Śūdras'', they are taken among the. . . in the Vedic society. . . Because ''śūdras'' also, they are last class, fourth class, they are eager to follow the orders or the orderly things as given by the ''brāhmaṇas''. Therefore ''śūdras'', up to ''śūdras'', accepted as bona fide classification. And below the ''śūdras'', they are called ''caṇḍālas, caṇḍālas'', fifth grade. They are also mentioned, ''kirāta-hūṇāndhra-pulinda-pulkaśā'' ([[SB 2.4.18|SB 2.4.18]]). Everything is analyzed.

So human civilization should be to raise the fourth-class man to the first-class man. That is human civilization. But there is no idea who is first-class man. Everyone is a drunkard, everyone is illicit sex hunter, and everyone is gambler and everyone is meat-eater. Where is first-class man? There is no first-class man. All fourth-class man. And they are being taught simply how to manufacture big, big skyscraper, and every year, new model of car. Is that civilization? That is not civilization. You may be advanced in technology. So technology means technician. Suppose a man knows how to work in electricity, in so many things. Does it mean he is a learned man? No. Learned, first-class man, that is given in the ''Bhagavad-gītā: śamo damaḥ satyaṁ śucis titikṣā ārjavaṁ, jñānam vijñānam āstikyam brahma-karma svabhāva-jam'' ([[BG 18.42 (1972)|BG 18.42]]). These are the first class. There is nothing mentioned that "electrician" or a "motor mechanics" and a. . . (laughter) So you are misled. Therefore you are facing this crisis, that "Crimes, and Why and What to Do?"

So unless you take to Kṛṣṇa consciousness, how to create first-class man, you are doomed. You must know this. Therefore, those who have taken to Kṛṣṇa consciousness, it is my request that you help your countrymen how to become. . . At least there must be a section of men first class so that people will see. They are appreciating. I know that. When I was going from Los Angeles to Hawaii, one priest in plain dress came to see me. He came to. . . "Oh, Swāmījī, can I speak with you?" "Yes, come here." So his first question was that "How your disciples look so bright?" They are appreciating that "Here is a first-class man." So I replied, "The process is so nice. Face is the index of mind. If you become purified within, then your faces will be bright. If you dirty within this heart, how you can be brightened? No, that is not possible. Face is the index of mind."

So this Hare Kṛṣṇa ''mantra'' means to purify inside. Purify inside. ''Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam'' ([[CC Antya 20.12|CC ''Antya'' 20.12]]). So, of course, we are trying our best. Now, you American boys and girls, try to understand more and more and help your countrymen how to become first-class men. That I have requested every time, that from material point of view, you are already first class because you are not poverty-stricken. You have got enough everything. But in spite of materially first class, bigger or stronger than other nations, because there is no training spiritual, therefore there is crime. Therefore there is crime. And it is very difficult to solve. So this is the problem. I am talking since yesterday when as soon as I saw the Times magazine and the heading, "Crime: Why and What to Do?" Yes, this is a problem. It is a problem. But the solution is here, Kṛṣṇa consciousness. Solution is here. And it is very easy to become first-class men. You know by practical experience: simply by chanting Hare Kṛṣṇa ''mantra''. That's all. It is not difficult. Anyone, even a child can do it. So increase this chanting of Hare Kṛṣṇa ''mantra'' and give them nice ''prasādam''.

So one Ajāmila was delivered by chanting Nārāyaṇa's name. You can deliver many millions of Ajāmila. The process is the same. The process has not changed. Therefore he is quoting that ''itihāsam atra codāharanti imam itihāsaṁ purātanam''. It is spiritual. It is not that now the mode has changed. No. What was potent millions of years ago, that is potent still. That is spiritual. It does not change. Therefore it is said, ''itihāsaṁ purātanam''. Although it is very old, but the effect is the same, effect is the same. In the old times people used to eat and get satisfaction; the same satisfaction is now also. You eat, you feel satisfaction. Eating, sleeping, mating and defending—this is the material necessities. So the such necessities were in the old, millions of years ago, and those necessities are still there. It is no change actually. So this is the process how to. . . They are now thinking, "Why there is crime, and why. . . what is the remedy?" They are think in the material way. They are thinking that "We have got enough everything. Why there should be crime?" But they do not know that unless you make first-class men by training, the fourth-class man will degrade more and more. Just like a child: if you don't send him to school to get education, he will be street boy and degrade more and more. So this is the problem. So how to train first-class man, that method is here, Kṛṣṇa consciousness movement. And take it seriously, and if you actually love your countrymen, raise them to the standard of first-class man.

Thank you very much.

Devotees: ''Jaya'' Prabhupāda. (break)

Prabhupāda: Not in this way. This is not the process. The process is you must be free. Don't manufacture something. That is the way of dancing. You have seen all the Pañca-tattva. They are dancing like this. So you should follow them. Hare Kṛṣṇa.

Devotees: ''Jaya'' Prabhupāda. (end).

750702 - Lecture SB 06.01.19 - Denver

2020-06-09T15:17:23Z

Angela:

750628 - Lecture SB 06.01.15 - Denver

2020-06-09T15:14:10Z

Angela:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-06 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Denver]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Denver]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60115]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750628 Lecture - Srila Prabhupada Speaks a Nectar Drop in Denver|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750628SB-DENVER - June 28, 1975 - 30:53 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750628SB-DENVER.mp3</mp3player>

Nitāi: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (devotees repeat) Sixth Canto, First Chapter, verse number eight. (leads chanting of verse, etc.)

:''tasmāt puraivāśv iha pāpa-niṣkṛtau''
:''yateta mṛtyor avipadyatātmanā''
:''doṣasya dṛṣṭvā guru-lāghavaṁ yathā''
:''bhiṣak cikitseta rujāṁ nidānavi''
:([[SB 6.1.8|SB 6.1.8]])

Prabhupāda: We were reading yesterday this fifteenth verse.

Harikeśa: I asked you if you wanted to go back to eight, and you said yes.

Prabhupāda: Who said?

Harikeśa: I thought you did.

Prabhupāda: You thought. I didn't say.

Nitāi: He told me that. . .

Harikeśa: That's what I thought.

Prabhupāda: You told him, but I didn't say.

Nitāi: . . . (indistinct) . . .

Prabhupāda: Yes.

Nitāi: ''Tasmāt puraiva''. . .

Prabhupāda: Hmm?

Nitāi: You want me to . . . (indistinct) . . .?

Prabhupāda: Fifteenth. (break)

Nitāi: (leads chanting of verse, etc.)

:''kecit kevalayā bhaktyā''
:''vāsudeva-parāyaṇāḥ''
:''aghaṁ dhunvanti kārtsnyena''
:''nīhāram iva bhāskaraḥ''
:([[SB 6.1.15|SB 6.1.15]])
:(break)

Prabhupāda: Yes. Word meaning.

Nitāi: (leads chanting of synonyms; devotees struggle)

Prabhupāda: You have no. . .? All right.

(03:38)

:''kecit kevalayā bhaktyā''
:''vāsudeva-parāyaṇāḥ''
:''aghaṁ dhunvanti kārtsnyena''
:''nīhāram iva bhāskaraḥ''
:([[SB 6.1.15|SB 6.1.15]])

''Kecit'' means "somebody, "very rarely." "Somebody" means "very rarely." It is not so easy thing to become ''vāsudeva-parāyaṇāḥ''. Yesterday I explained that Bhagavān, Kṛṣṇa, says that ''yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye'' ([[BG 7.3 (1972)|BG 7.3]]). ''Siddhi'' means perfection of life. Generally they take it ''aṣṭa-siddhi'' of ''yoga'' practice—''aṇimā, laghimā, mahimā, prāpti, siddhi, īśitva, vaśitva, prākāmya''. So these are called ''siddhis'', ''yoga-siddhi''. ''Yoga-siddhi'' means you can become smaller than the smallest. Our actually magnitude is very, very small. So by ''yoga-siddhi'', in spite of having this material body, one ''yogī'' can come to the smallest size, and anywhere you keep him packed, he will come out. That is called ''aṇimā-siddhi''. Similarly, there is ''mahimā-siddhi, laghimā-siddhi''. He can become lighter than the swab of cotton. The ''yogīs'', they become so light. Still there are ''yogīs'' in India. Of course, in our childhood we saw some ''yogī'', he used to come to my father. So he said that he could go anywhere within very few seconds. And sometimes they go early in the morning to Jagannātha Purī, to Rāmeśvaram, to Haridwar, and take their bathing in different Ganges water and others. That is called ''laghimā-siddhi''. He become very light. He used to say that "We are sitting with our ''guru'', and just touching. We are sitting here, and after few seconds we see in a different place." This is called ''laghimā-siddhi''.

So there are many ''yoga-siddhis''. People become very much puzzled by seeing these ''yoga-siddhi''. But Kṛṣṇa says, ''yatatām api siddhānām'': "Amongst many such ''siddhas'' who have got ''yoga-siddhi," yatatām api siddhānām kaścid vetti māṁ tattvataḥ'' ([[BG 7.3 (1972)|BG 7.3]]), "somebody may understand Me." So one may achieve some ''yoga-siddhis''; still, it is not possible to understand Kṛṣṇa. That is not possible. Kṛṣṇa can be understood only such persons who has dedicated everything to Kṛṣṇa. Therefore Kṛṣṇa wants that, demands, ''sarva-dharmān parityajya mām ekam śaraṇaṁ'' ([[BG 18.66 (1972)|BG 18.66]]). Kṛṣṇa is only understandable by His pure devotee, not anyone else.

:''athāpi te deva padāmbuja-dvaya-''
:''prasāda-leśānugṛhīta eva hi''
:''jānāti tattvaṁ. . .''
:''na cānya eko 'pi ciraṁ vicinvan''
:([[SB 10.14.29|SB 10.14.29]])

Those who are favored by the causeless mercy of Kṛṣṇa, they can understand Kṛṣṇa. Others, ''na cānya eko 'pi ciram vicinvan. Ciram'' means for long time, for many years, if they speculate only what is God or what is Kṛṣṇa. . . That process will not help us. There are many Vedic version like that:

:''ataḥ śrī-kṛṣṇa-nāmādi''
:''na bhaved grāhyam indriyaiḥ''
:''sevonmukhe hi jihvādau''
:''svayam eva sphuraty adaḥ''
:([[CC Madhya 17.136|CC ''Madhya'' 17.136]])

Kṛṣṇa, His name, His fame, His attributes, His activities. . . ''Śrī-kṛṣṇa-nāmādi na bhaved''. . . ''Nāmādi'' means "beginning from the holy name." So not possible. . . So if we keep ourself on the material platform, then for thousand years we may chant, it will be difficult. That is called ''nāmāparādha''. Of course, holy name is so powerful that even by chanting with offense, gradually he becomes pure. Therefore we should not give up chanting. Any circumstances, we should go on chanting Hare Kṛṣṇa ''mantra''. But the warning is that if we keep us on the material platform, then it will be not possible to understand Kṛṣṇa, His holy name, His attribute, His form, His activities. It will be not possible.

So the process is ''bhakti''. And when you come to the platform of understanding Kṛṣṇa, then immediately you become fit for being transferred to the spiritual world. That is. . . Kṛṣṇa says also in the ''Bhagavad-gītā, tyaktvā dehaṁ punar janma naiti mām eti'' ([[BG 4.9 (1972)|BG 4.9]]). So then first of all people do not understand what is the aim of life. They do not care at the present moment. They have no distinction what is sinful life or what is pious life. But we may, what is called, not believe in these things, but things are there like that. Just like if you infect some disease, it will come out. You believe or not believe, it doesn't matter. Here is our doctor ''sāhīb''. He knows that if you have infected some disease, it will come out. So we are infecting so many infectious qualities. There are three qualities—''sattva-guṇa, rajo-guṇa, tamo-guṇa''—and according to our infection, we have to accept a different type of body. ''Karmaṇā daiva-netreṇa'' ([[SB 3.31.1|SB 3.31.1]]). Every one of us, we are working under the modes of material nature, and according to our association we will have to accept a certain type of body, ''tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]). Unfortunately, there is no science, there is no college, there is no university to learn this science of nature, how things are going on. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ'' ([[BG 3.27 (1972)|BG 3.27]]). ''Prakṛti'' is being there.

So we are in this material world on account of this infectious condition. This is our problem. And we have to die. That's a fact. If you say that "I don't believe in death," that is not excuse. Death must be there. You must die. So in this way our life is going on. So in the human form of life we can rectify this. This is the process of Kṛṣṇa consciousness, that if we rectify our constant association with different material modes of nature. . . And as the result of this association, we are accepting one body and again dying, and again accepting another body, again dying. This business will be stopped. ''Yad gatvā na nivartante tad dhāma paramaṁ mama'' ([[BG 15.6 (1972)|BG 15.6]]). Somehow or other, if you become fit to go back to home, back to Godhead, ''yad gatvā'', then you haven't got to come back again.

But they do not understand that this material conditional life is always miserable. They have accepted, "It is very nice." Animals. Animals. . . Just like in the slaughterhouse, livestock godown, there are so many animals, and they are going to be slaughtered. Everyone knows. They also know, the animals. But on account of their animal quality, they cannot do anything. Similarly, we are also put into the slaughterhouse of this material world. It is called ''mṛtyu-loka''. Everyone knows that he will be slaughtered. Today or tomorrow or fifty years after or a hundred years after, everyone knows that he will be slaughtered. He will die. Death means slaughter. Nobody wants to die. The animal also do not like to die, but they are forcibly killed. This is called slaughter. Similarly, who wants to die? Nobody wants to die. But by nature's law he has to be killed. That is slaughterhouse. The whole material world is slaughterhouse. We have to realize that. And it is called ''mṛtyu-loka''. This is the problem. But they do not take it very seriously, like animals. The animal, he does not take very seriously. And even if he knows he will die, he cannot take any step.

So our position is like that: ''mṛtyu-saṁsāra-sāgarāt. Teṣām ahaṁ anukampārtham aham ajñāna-jaṁ tamaḥ. Teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt'' ([[BG 12.6-7 (1972)|BG 12.7]]). So we should understand our position. Nobody wants to die, but he is slaughtered. Again he is given another chance, another body. Again he is slaughtered. This is the laws of nature, going on. ''Daivī hy eṣā guṇamayī mama māyā duratyayā'' ([[BG 7.14 (1972)|BG 7.14]]). We should seriously understand this, that how to stop this slaughtering process of material nature. That is intelligence. Otherwise, to become happy like cats and dogs, "Oh, I am very nicely eating and jumping. I don't care for being slaughtered," that is not very good intelligence. Intelligence is how to stop this slaughtering process of nature. That is intelligence. That is being discussed.

So anyone can get out of the slaughtering process by devotional service. That is stated here, ''kecit kevalayā bhaktyā. Kecit''. That is not very common. Very rarely one comes to Kṛṣṇa consciousness. ''Kecit kevalayā bhaktyā''. Simply by devotional service, one can get out of this dangerous condition of being slaughtered. ''Kecit kevalayā bhaktyā''. And who are they? ''Vāsudeva-parāyaṇāḥ'', devotees of Kṛṣṇa. Kṛṣṇa's name is Vāsudeva. He is son of Vasudeva; therefore His name is Vāsudeva. So ''vāsudeva-parāyaṇāḥ. Parāyaṇāḥ'' means "Our ultimate goal is Vāsudeva, nothing more." They are called ''vāsudeva-parāyaṇāḥ. Vāsudeva-parāyaṇāḥ, aghaṁ dhunvanti. Agham'' means the material contamination. We are always associating with material contamination. So if we become ''vāsudeva-parāyaṇāḥ. . . Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ'' ([[BG 7.19 (1972)|BG 7.19]]), the same thing. Here it says ''kecit''—means very rarely. And Kṛṣṇa also says in the ''Bhagavad-gītā, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ. Sudurlabhaḥ'', "very rare."

So this Kṛṣṇa consciousness movement, although it is very rare, we are trying to deliver Kṛṣṇa and love of Kṛṣṇa. So this is the topmost welfare activities to the human society, because it is very difficult to understand Kṛṣṇa, and we, under certain process, we are delivering Kṛṣṇa, and it is being effective. The process is so nice. Even the Europeans and Americans, they did not know what is Kṛṣṇa five, six years ago. But they are now very serious. Even one priest in Boston, he was astonished that "These boys, Christian boys or the Jewish boys, they are our men, and they did not care to know what is God, what is. . . Now they are after God; they are mad. How it is?" There are many practical proof. Just like in our many temples. Los Angeles temple, it was sold by the church because nobody was coming. Nobody was coming. We have many churches purchased in that way. Now you will see in Los Angeles it is always packed up. So we did not bring all these men from India. The men are the local men, and the church is the same church. Why they are coming? Why they are taking interest? So this is the effect of Śrī Caitanya Mahāprabhu's mercy. He is personally being merciful. He is distributing, Kṛṣṇa Himself. Therefore so quickly. So if we keep ourself in the right way of executing Kṛṣṇa consciousness, then it will be possible—even in this very life we shall be perfect. Perfection means ''tyaktvā dehaṁ punar janma naiti mām eti'' ([[BG 4.9 (1972)|BG 4.9]]). This body, this material body, we have to give up. Everyone knows. But those who are not becoming perfect, they will have to come back again to accept another body. But those who are developed in Kṛṣṇa consciousness, this is the final giving up material body, go back to home, back to Godhead. This is Kṛṣṇa consciousness movement. And try to execute it very carefully, lovingly. Then your life is successful. ''Tyaktvā dehaṁ punar janma naiti mām eti'' ([[BG 4.9 (1972)|BG 4.9]]).

So one who becomes fit for going to the spiritual world, Kṛṣṇaloka, Vaikuṇṭhaloka, where is the question of his sinful reaction? ''Aghaṁ dhunvanti''. No sinful man can go back to home, back to Godhead. So if one is actually, somehow or other, becomes fit for going back to home, back. . ., that means automatically his sinful reaction of life. . . One may question how it is. If a man is sinful for many, many lives, how simply by becoming Kṛṣṇa conscious he becomes free from the reaction? Yes. Kṛṣṇa says. You haven't got to take proof from anyone else. Kṛṣṇa says,

:''sarva-dharmān parityajya''
:''mām ekaṁ śaraṇaṁ vraja''
:''ahaṁ tvāṁ sarva-pāpebhyo''
:''mokṣayiṣyāmi. . .''
:([[BG 18.66 (1972)|BG 18.66]])

Kṛṣṇa says, "I shall give you release from all sinful reaction which you have committed for many, many births." Kṛṣṇa says. ''Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ''. There is no question of worrying about it, that "Oh, I have committed." But the thing is that after surrendering to Kṛṣṇa, don't commit any more sinful life. Then you are perfect. Whatever you have done is done. It doesn't matter. But after surrendering, if you think, "It is a good business. I have surrendered," no, that is not surrender. Surrender is that ''sarva-dharmān parityajya''. He has no other business. That is surrender. You cannot become a devotee of Kṛṣṇa and engage in sinful activities. Then it is not surrender. You want to do your business on the strength of Kṛṣṇa's blessing—no. That is not allowed. Therefore Kṛṣṇa says, ''sarva-dharmān parityajya''. All kinds of activities, occupational duty, you should give up. Simply be engaged in Kṛṣṇa's service.

Kṛṣṇa's service. . . Just like Arjuna. Arjuna, in the beginning he was hesitating to be engaged in Kṛṣṇa's service. Kṛṣṇa wanted him to fight, to take part in the fight. But he was hesitating. But when he was instructed ''Bhagavad-gītā'', he understood, he decided, "Yes," ''kariṣye vacanaṁ tava'' ([[BG 18.73 (1972)|BG 18.73]]), "I shall fight." This is Kṛṣṇa consciousness. We have got many programs according to our mental concoction. That will not help us. If we simply act as Kṛṣṇa desires, then our life is perfect. ''Ānukūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā'' ([[CC Madhya 19.167|CC ''Madhya'' 19.167]]). This is ''bhakti''. ''Bhakti'' means ''ānukūlyena kṛṣṇānu-śīlanam''. You have to cultivate Kṛṣṇa consciousness as it pleases Kṛṣṇa, not whimsically. ''Ānukūlyena''. Just like Arjuna got orders directly from Kṛṣṇa. One may argue that "Where is Kṛṣṇa?" No, you have got Kṛṣṇa's representative, ''guru. Yasya prasādād bhagavat-prasādo''. The representative is there. If you act according to his instruction, if you want to please him, then Kṛṣṇa is pleased. Just like in office the managing director or the proprietor is not in contact. Of course, Kṛṣṇa is in contact with everyone: ''īśvaraḥ sarva-bhūtānāṁ hṛd-deśe'' ([[BG 18.61 (1972)|BG 18.61]]). But even taking this crude example, still, the office superintendent, if he recommends somebody, some clerk, that "This man is working very nice," that is accepted by the managing director. There is no difficulty. Therefore, ''yasya prasādād bhagavat-prasādo'' :if you want to please Kṛṣṇa, you please Kṛṣṇa's representative. ''Śrī-guru-caraṇe rati, sei se uttama-gati''. You are singing daily. So Kṛṣṇa is not absent. Kṛṣṇa is already within you, but He manifests Himself as ''guru'', ''prakāśa''. This is stated in the ''Caitanya-caritāmṛta''.

So things are very easily performed if we follow the system of the Kṛṣṇa consciousness movement. And we should; we must. It is not that optional. If you make it optional, you will suffer. That is the Vedic injunction. Kṛṣṇa also says, ''mām eva ya prapadyante māyām etāṁ taranti''. You have to surrender to Kṛṣṇa or become. . . Otherwise, you will suffer by this material energy. That you cannot avoid. So every one of us, at least those who have taken Kṛṣṇa consciousness as their life and soul, they should execute devotional service very sincerely. Then their success is assured.

Thank you very much. Hare Kṛṣṇa.

Devotees: ''Jaya'' Prabhupāda. (offer obeisances)

Prabhupāda: Hare Kṛṣṇa. That is nice. ''Kīrtana''?

Devotee: ''Kīrtana''? (''kīrtana'') (end).

750521 - Lecture SB 06.01.01 - Melbourne

2020-06-09T15:07:02Z

Angela:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-05 - Lectures, Conversations and Letters]]
[[Category:Lectures - Australasia]]
[[Category:Lectures - Australasia, Melbourne]]
[[Category:Lectures, Conversations and Letters - Australasia]]
[[Category:Lectures, Conversations and Letters - Australasia, Melbourne]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60101]]
[[Category:Audio Files 60.01 to 90.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750521 Lecture - Srila Prabhupada Speaks a Nectar Drop in Melbourne|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750521SB-MELBOURNE - May 21, 1975 - 65:54 Minutes</div>

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Prabhupāda: . . .''sudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (devotees chant responsively)

:''rajovaca''
:''pravṛtti-mārgaḥ kathita''
:''ādau bhagavatā yathā''
:''krama-yogopālabdhena''
:''brahmaṇā padasaṁsṛtiḥ''
:([[SB 6.1.1|SB 6.1.1]])

Hmm. So we have discussed the last two days what is the aim of life. So this whole Kṛṣṇa consciousness movement is diverting the aim of life. There are two ways. Our present position, the aim of life is sense gratification. ''Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham'' ([[SB 7.9.45|SB 7.9.45]]). Material life means sense gratification, as much as possible. And the central point of sense gratification is sex life. ''Yan maithunādi. Maithuna'' means sexual intercourse. This is the machine to keep the living entity bound up under the condition of material nature. We are conditioned by the material nature. We are thinking we are free. We are not free. That is not the fact. Therefore Kṛṣṇa says in the ''Bhagavad-gītā'' that "You are thinking that you are free, whatever you like you can do, enjoy sense gratification—but under condition. You are not free."

So there are different grades of sense gratification, but the point is sense gratification. The cats and dogs, the animals, they are also satisfying their senses, and the human being also engaged in the same business. The cats and dogs, they are eating to their taste; the human being is also eating to their taste. The standard may be different, but the taste is the same. Either you have sex intercourse with beautiful wife or husband or as sex intercourse between the she-dog and he-dog, the enjoyment is the same. Just like if you have got a palatable food, either you put it into a golden pot or if you put it into iron pot, the taste is the same. The taste is not different. One may think that "I am eating in golden pot; therefore I am advanced." But a learned man will say that "Whether you have changed the taste?" Either you drink something palatable in a golden pot or in iron pot or paper pot, the taste is the same. So this is called ''pravṛtti-mārga. Pravṛtti-mārga'' means advancing in sense gratification.

So there are different grades. From the animal life we come to human life, and if we like, we can go to the higher planetary system: Janaloka, Maharloka, Tapaloka. There are many planetary system above the sun. We have already discussed, above the sun. . . The moon planet is above the sun. The moon planet is not so near. So Kṛṣṇa says that even if you go to the highest planetary system, Brahmaloka. . . That is, many thousands of years you can live and gratify your senses to higher standard than in this. . . Suppose you are drinking here in golden pot; there you will get in diamond pot. That will be the change, not that the taste will change. The taste, the same. The dog's pot and man's pot or demigod's pot, within the material world, the taste is the same. And ultimately, you have to die. That's all. That you cannot stop. Nobody wants to die. He wants to enjoy life perpetually. Now the scientists are trying to live more years. So what is the use of living more years? The ''śāstra'' says, ''taravaḥ kiṁ na jīvanti'' ([[SB 2.3.18|SB 2.3.18]]). The trees, they live for five thousand years or more than that. They, do they not live long years? So sane man will think that "What is the use of living for five hundred or five thousand years, standing in one place?"

So this is not advancement. The advancement is that, as Kṛṣṇa says, that to solve the problem of birth, death, old age and disease. That is advancement. So Kṛṣṇa says, therefore, that ''ābrahma-bhuvanāl lokān punar āvartino 'rjuna'' ([[BG 8.16 (1972)|BG 8.16]]). Even if you go. . . Why to the moon planet? Even if you go to the topmost planet, which is called Brahmaloka. . . There you can live for many millions of years, but you have to die. As you have to die here, as the cats dies, dog dies. . . We human being, we also die. The demigods, they also die. The Brahmā will also die. Nobody can save himself from death. Death. . . Birth, death, old age and disease. We have already discussed that we living beings, soul, we are eternal. We are eternal; we are simply changing the body, one body to another. In this way, material life means you can live for one minute or one hour or hundred years or millions of years. You get a particular type of body, and according to that body, you live. And therefore you have to die. Kṛṣṇa says that ''ābrahma-bhuvanāl lokān punar āvartino 'rjuna''. Even if you go to the topmost planet, you can live for long, long years, but you will have to die and again come to this earthly planet and again begin your life. This is going on. So how it is going on? ''Pravṛtti-mārga''. "I want to enjoy sense gratification." This is the basic principle. So this Kṛṣṇa consciousness movement means that back to home, back to Godhead, not to make proceed or progress towards birth, death, old age and disease, but make progress towards no birth, no death, no old age, no disease. That is Kṛṣṇa consciousness. That is called ''nivṛtti-mārga. Nivṛtti-mārga. Nivṛtti'' means stop this type of progress.

So there are indication in the ''śāstra'' that how to make progress towards the goal of ''nivṛtti-mārga''. That is stated, ''mahat-sevāṁ dvāram āhur vimukteḥ'' ([[SB 5.5.2|SB 5.5.2]]). If you associate with devotees, ''mahat, mahātmā'', great soul. . . Who is great soul? Great soul means who has understood God. He is great soul. He is called ''mahātmā''. That is stated, ''mahātmānas tu māṁ pārtha daivīṁ-prakṛtim āśritāḥ bhajanty ananya-manaso'' ([[BG 9.13 (1972)|BG 9.13]]). ''Mahātmā'' means he is not under the condition of this material nature. He is under the protection of the spiritual nature. He is ''mahātmā''. You have to live under somebody. That is our position. You cannot say that "I am not living under somebody. I am independent." No. That is not possible. Nobody can say. Can anybody say that "I am independent"? No. Because our constitutional position is that, to serve. Either I serve my family or serve my community or serve my nation or serve my government—in this way go on increasing—but your position is to serve. You. . . Here you will find, therefore, that the so-called master is also servant. Just like President Nixon. He was elected the master, president, but actually he was the servant of the popular vote. As soon as he became unpopular, he was immediately dismissed. So the president of a big state is the position that he is a servant. How you are not a servant? That is our nature. So people are engaged in service generally. "Generally" not. That is the law. If one hasn't got to serve anybody, no family, no children, no wife, then he keeps a dog, to serve him. Is it not a fact? I have seen in the Western countries, old man who has no family, his whole day he is keeping a dog and seeing the television, that's all. (laughter) Because nature is to serve. That you cannot. . . Therefore ''pravṛtti-mārga'' means that we are trying to become false master, sense gratification.

Actually, we are the servant of the senses. We are not master. When you become master of the senses, then this title is given, ''gosvāmī, svāmī. Svāmī'' means master. Master means master of your senses. Now we are being dictated by the senses: "You do this," we do that. So our master is the senses, and the senses are six kinds of senses: ''kāma'', ''kāmādīnā'', lusty desires; ''lobha'', greediness; and ''mohaḥ'', illusion; ''kāma, krodha'', anger; mind. . . Mind is dictating something; I am serving: "Yes, sir, I will do it." This is our position. ''Kāma, krodha, lobha, mohaḥ, mātsarya'', in this way. So by good association, by saintly man's association. . . That is recommended: ''mahat-sevāṁ dvāram āhur vimukteḥ'' ([[SB 5.5.2|SB 5.5.2]]). ''Mahat-sevā''. This human life is meant for rectification. We are serving somebody, and we are not happy. We have got very good example in our country, in many other countries. Just like our Mahatma Gandhi, he served his country very well, but the result was that his countrymen killed him. This is the result of our service. Nobody will appreciate. We are serving our family. The wife is not satisfied; (s)he divorces the husband. The son is not satisfied; he goes out of home. So just analyze that we are serving to our best capacity, but nobody is satisfied. This is our position. ''Kāmādīnāṁ katidhā na katidhā pālitā durnideśā'' ([[CC Madhya 22.16|CC Madhya 22.16]]). Actually we are serving our senses. I love my wife because she satisfies my senses. I love my husband because he satisfies my senses. Actually, we are servant of our senses. As soon as the sense gratification is disturbed, then "No, no, I am not going to serve you." Or "I am not satisfied with your service. You go away. I go away." This is our position.

So senses are there. So one who is associating with the devotees. . . Devotees mean who is engaged in the service of the Lord. He is not engaged in the service of the senses. That is devotee. Devotion. . . The definition of devotion is given in the ''śāstra'',

:''sarvopādhi-vinirmuktaṁ''
:''tat-paratvena nirmalaṁ''
:''hṛṣīkeṇa hṛṣīkeṣa-''
:''sevanaṁ bhaktir ucyate''
:([[CC Madhya 19.170|CC Madhya 19.170]])

''Sarva upādhi-vinirmuktam. Upādhi'' means designation. I am spirit soul, but because I have accidentally, or my result action, resultant action of my past ''karma'', I am thinking, "I am Indian," somebody is thinking "I am American." So this is the designation of the soul. I am neither Indian, nor somebody is American, somebody is Australian. We are living soul, ''ahaṁ brahmāsmi''. That is my position. But being designated in a different way, I have become a servant of that designation. So ''bhakti''. . . ''Bhakti'' means ''nivṛtti-mārga'', to become free from all these designations. That is called ''bhakti''. The definition of ''mukti'', or liberation, or becoming free from the designation, is given in the ''Śrīmad-Bhāgavatam, muktir hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ'' ([[SB 2.10.6|SB 2.10.6]]). ''Mukti'' means when we give up the service in designation and we are situated in our original constitutional position. That is called ''mukti'', liberation, or salvation, whatever you like. ''Muktir hitvānyathā rūpaṁ sva-rūpeṇa'', in my own constitutional. . . What is my own constitutional position? I am eternal servant of God, Kṛṣṇa. This is my position. So when we give up all these designation service and engage myself in the real service of the real master, that is called ''mukti'', liberation.

So this Kṛṣṇa consciousness movement is trying to educate men that "After all, you are servant. You have to serve somebody. You are now serving your senses. Now just divert your service to Kṛṣṇa, or God, and you will be happy." That's all. The service, constitutional position, will not change. That is my position. In Bengali there is a proverb, ''ḍheṅki svarge gelo dhana bhange''.(?) The ''ḍheṅki'' that's a wooden machine for husking grain. So I do not know whether it is used in your country. It is a big. . . It is peddled by the legs, and the grains are taken away the skin. So if this ''ḍheṅki'' this machine, is sent to heavenly planet, what he will do? The same business: "''dag-dag-dag''," that's all. So either you go to the heavenly planet or you remain here or you remain in animal kingdom, your. . . Even the trees, they are standing—they are giving service. They are giving you fruits, they are giving you flowers, and if you want his service, by the wood, by the body, you cut; it will not protest. "All right, you take my body." So that is the way to understand that we must render service to somebody higher. So why not go to the Supreme, the great—"God is great"—and render service? This is Kṛṣṇa consciousness. Then we'll be happy. You can go on giving service in this material world under so many designation, but you will never be happy, and the person to whom you are giving service, he will be not happy. This is material world. Try to understand.

Therefore one devotee, he says, ''kāmādīnāṁ katidhā kathidāḥ na pālitā durnideśās teṣāṁ mayi na karuṇā jātā na trapā nopaśāntiḥ, sāmprataṁ labdha-buddhis tvām āyātaḥ niyuṅkṣvātma-dāsye'' ([[CC Madhya 22.16|CC ''Madhya'' 22.16]]). This is called good sense. The purport of this verse is, "My dear Lord, I have served my senses in the form of lusty desires and anger and so many things, ''kāma'', ''krodha'', ''lobha'', greediness, and. . ." My senses are, means, these things. "So I have served life-long, but neither they are satisfied, neither I am satisfied." ''Teṣām''. "And they are not merciful. I have served them up to the age of eighty years, but still they want service from me. If I want to retire, they will not agree." If somebody says to his wife that "I have served so much in the family. Now let me go to the Kṛṣṇa conscious temple. I serve there," the wife will disagree, "No. What service you have done? You have got do the duty—this duty, that duty, that duty." So it will never end, even if you give lifelong service. Just like I have given the example: Gandhi gave lifelong service according to his own. Hitler gave lifelong service. Napoleon gave lifelong service. But their ultimate end was very, very regrettable. Nobody realized his service. He was punished.

This is material world. We have to understand very clearly, and we have to take lesson from this verse that we may go on serving our lusty desire, greediness, anger, and so on, so on, but we will never come to the end and become happy. When one comes to the point that "I have rendered service in so many ways. So neither I am happy nor the person to whom I have served, they are happy. Then what is the remedy?" That is discussed in the ''Vedānta-sūtra'' philosophy. ''Athāto brahma jijñāsā'': "Now inquire about your real master, Brahman, or the Supreme, the great, the Absolute Truth." That is required. So we should be prepared like that, that we have served our propensities, different propensities, lusty desire, greediness, anger—''kāma, krodha, lobha, mohaḥ. Mohaḥ'' means illusion. I am doing something wrong, and I am thinking it is all right. This is called illusion, ''mohaḥ. Mātsarya. Mātsarya'' means envious, to become envious. Every one of us, either individually or socially or community-wise or nationally, we are all envious. The Russians, they are envious of the Americans, and the Americans, they are envious of the Russians. Similarly, everyone. That is the nature. So we are serving all these propensities. Now this is called ''pravṛtti-mārga'', progress towards sense gratification in different ways. And if we stop that and make progress to our real self-realization, real happiness, that is called ''nivṛtti-mārga''.

So this morning I was talking with one gentleman. He is in charge of the social welfare. So when I proposed that "Our ''nivṛtti-mārga'', we recommend these processes: no illicit sex, no meat-eating, no intoxication and no gambling, beginning," so he was not satisfied. He said that "Why you stop illicit sex? We get pleasure." So this is the understanding of the modern civilization. He is risking his life by all these processes, but if we request that "Stop this process. Come to Kṛṣṇa consciousness," they will not agree. That is the difficulty. Therefore this line of action, ''nivṛtti-mārga'', it is little difficult—but it is very easy. If one understands the philosophy—what is the meaning of ''pravṛtti-mārga'' and what is the meaning of ''nivṛtti-mārga''—and if he is sane man, then he will accept, "Yes." Just like if you go to a physician and you are suffering from a disease, being. . . Say, just like nowadays there is prominent alcoholic treatment. People are too much addicted to alcohol, and there are so many departmental treatment, even for the priest also. I have seen one ad in a paper that in America there is a hospital where especially the priestly class drunkard, they are treated. (laughter) And five thousand patients are there. (laughter) So if the physician says, "No, no, you give up your drinking habit," then he will be angry. Then how he will be treated? That is the only medicine, that "You give up." It is not very difficult thing. Nobody learns drinking from the birth. Now, even one has learned drinking, now, all our students, you see practically. They are young men. They are not old men. Their senses are still strong. But they have given up. They have given up. They have given up illicit sex. They have given up intoxication. They do not take even tea, do not smoke cigarette. Neither they go to cinema, what to speak of going to other places. It is possible. But if we give up all these things, then our beginning to the ''nivṛtti-mārga'', our progress towards back to home, back to Godhead, that is beginning.

So if we accept the process, it is not difficult. So our life should be trained up in this way, ''nivṛtti-mārga''. Then we can make process for going back to home, back to Godhead. First of all we should understand that we are part and parcel of God. That is stated in the ''Bhagavad-gītā'', and actually it is fact. What is God? God means what we are doing, He is also doing, because we are part and parcel. Just like your son, your daughter, they are your part and parcel of your body. So what is the difference? They are also acting, you are also acting. Similarly, God, Kṛṣṇa, is the supreme father. So, so far the activities are concerned, the same. But the difference is that God is great; we are small. That is the difference. God can create the so many planets. Just like the sun globe, it is. . . There are other globes also. They are bigger than sun. Anyway, the sun is very big. So God has created this big globe, means fourteen hundred thousand times bigger than this earth—or even this earth, floating in the air. You can float a big 747 aeroplane also floating in the air, but you cannot make a globe like sun and floating in the air. That is the difference between you and God. The creative power is there. Because we are part and parcel, the value is there. Just like gold mine and a small particle of gold. So small particle has. . . It will be called gold, and it has got some value. But not as good as the gold mine. This is the difference between God and ourself. We should understand. So if we give up this service to the senses and we engage ourself in the service of the great. . . Everyone wants to serve the great. That is natural. If one is serving ordinary mercantile firm, he is thinking of getting some service in the government office. That is very secure. So if we seek our service to the supreme government, Kṛṣṇa, or God, then we will be happy. That is Kṛṣṇa consciousness movement.

If you actually want to be happy. . . Now you can see, these boys, they are chanting, dancing. This is not artificial. Artificial dancing can be performed one day, two days, then finished. But they are doing twenty-four hours. How they are doing, unless they are feeling some happiness, transcendental happiness? They are not fools. They are not uneducated. They are educated. They are coming from a good family. But they have sacrificed everything, and they are enjoying this Hare Kṛṣṇa chanting and dancing. Unless they feel. . . Even the girls, they are also dancing. So there is transcendental feeling of blissful life. Why? When one engages himself in the service of the Lord. This is the purport, very simple thing. And as soon as he will serve the designation, false service, he will spoil his time and will be under the condition of material nature. Material nature, we are all conditioned by material nature. Therefore we are changing body from one body to another. Now, by the nature's own process, evolution, we have come to this human form of body and we have got advanced consciousness, we have got direction like ''Bhagavad-gītā, Śrīmad-Bhāgavatam. Hari guru vaiṣṇava bhāgavata-gītā''. ''Bhāgavata-gītā''. Just our Madhudviṣa Swami sung. We have got Kṛṣṇa, we have got spiritual master, we have got the books, ''Bhāgavata'', we have got ''Gītā''. Now let us take advantage of it. These transcendental literature, we have taken much pain to translate them into English so that you can understand. We have got fifty books. So take advantage. It is not meant for the cats and dogs. It is meant for the human being. Not a particular class or nation. No. It is meant for all human being.

So take advantage of this knowledge, understand the philosophy of life, that "I am eternal." ''Na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). "I do not die after the annihilation of this body. I accept another body." We have got two bodies: this gross body and one subtle body. Just like you have got your coat, and within the coat there is shirt; similarly, within this gross body there is another, subtle body. This gross body is made of the material elements, earth, water, air, fire, ether, these five elements. ''Pañca. Pañca'' means five. Your body and my body, it is simply combination of these five material elements. This is the covering, coat. And within this, there is another body. What is that? Mind, intelligence and ego. So everyone knows that you have got mind, I have got mind. Everyone knows that you have got intelligence, I have got intelligence. And everyone is puffed up with some identification, "I am this, I am that." These three conception, this is called subtle. Subtle body. So we simply see the gross body, but we do not see the subtle body. When death take place—that means this gross body is finished—then the subtle body is there. And the subtle body carries the soul to another gross body. That we cannot see. Therefore we do not understand how this spirit soul is migrating, transmigrating from one body to another. We do not see. Therefore our seeing should be through knowledge, ''paśyati jñāna-cakṣuṣā'', not this gross seeing. Gross seeing is imperfect. It has no value. We know, we should inquire that "This gross body is finished. Now what about the subtle body?"

So we have to understand from authoritative literature. The subtle body is working, just like when you sleep your gross body is not working, but the subtle body, the mind, intelligence and ego, is working; therefore you dream. Your subtle body is lying is some apartment, and you have gone to the seaside by the mental body. So, so long this gross body is able, you again come and enter into this gross body; but when it is not workable, then you have to find out another gross body in the womb of a certain type of mother. This is the law of transmigration of the soul. That subtle body will be carried by the laws of nature. According to the work you have done to your whims, then a certain type of body will be offered to you. You will be forced to enter into the womb of a certain type of mother, and the mother will give you the body. That we have got, everyone, experience. In the mother's body, after pregnancy, the body grows. Everyone knows it. So body grows why? Because the soul has entered, and according to his ''karma'', either good mother or bad mother. . . So you are growing the same body or better body or lower body, and when it is mature, then you come out. You begin again your life. That is called ''pravṛtti-mārga''. In this way we have to accept birth, death, old age. As soon as you get this material body, there is birth, and as soon as there is birth, there is death. And as soon as the body is there, it is growing old, it is suffering disease.

So if you want to avoid these four things. . . That is specially pointed out by Kṛṣṇa, ''janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]). You are solving your problems, but what. . . how you have solved your birth, death, old age and disease? That is the question by Kṛṣṇa. Have you solved? Then what is the use of solving problems? The real problem is there. But if you want to solve this real problem, then you should take up this ''nivṛtti-mārga. Nivṛtti-mārga'' means stop this way of sense gratification and take to Kṛṣṇa consciousness. That is the way. If you continue your misbehavior, at the same time you want to cure your disease, that is not possible. Just like this alcoholic treatment. They go to the psychiatrist and so experienced. . . After all, if you do not give up this bad habit, then where is the question of treatment? Where is the question of treatment? That is called. . . That is explained in the ''śāstra, hasti-snāna''. The example is very right. ''Hasti-snāna. Hasti, hasti'' means elephant. Elephant, they go into the water, in the lake, in the pond, and very nicely cleanse their body. Body very nicely cleansed, and after taking bath, as soon as it comes to the bank on the ground, he takes some dust and throw over the body. So atonement. . . Sometimes we make atonement. I have committed some sin, I go to church or go to temple, I make some atonement. Then after finishing that business, again I do that business. So this kind of habit will not help you. You must try to stop the bad habit. That you can do when you are in the association of devotee. Otherwise it is not possible.

Sometimes there is some disagreement, that "Why one should not live outside the temple?" But that is little difficult, because in the temple you get good association. Everyone is trying to become free from this bondage of life. So there is some inspiration. But if you live outside the temple. . . We are making this temple commodious so that people may come here and live and learn the art. But if you do not live, there is risk. Because ''saṅgāt sañjāyate kāmaḥ'' ([[BG 2.62 (1972)|BG 2.62]]). If you live in certain association, drunkard association, then you will learn gradually how to drink. And if you live with the association of the devotees, then you will forget drinking; you will become devotee. So we are opening these centers, giving chance everyone. There is no discrimination. It is not a religious system. It is a cultural institution. Don't take as a religious. Religious is a kind of faith. You may accept that faith or not. That is your discretion. But Kṛṣṇa consciousness is not a kind of faith. It is an cultural institution. If you, actually, you are serious that "I must stop these inconveniences of birth, death and old age," then you must join this Kṛṣṇa consciousness movement. That is my request. That is called ''nivṛtti-mārga''. And gradually, you will be elevated to the topmost position, that you have no more attraction for these material things. That is possible. It is not that impossible. Simply one has got to follow the process.

The process is generally ''ādau śraddhā. Ādau śraddhā'', in the beginning. . . Just like you have come here with some honor or with some respect. That is called ''śraddhā''. ''Śraddhā'' means faith: "All right, let us go there. What is this Kṛṣṇa conscious temple?" This is the beginning, that you come. This is called ''śraddhā''. Then if you like it—"Now, here the people, they speak nicely from the books"—then you come daily or weekly and associate with the. . . ''Ādau śraddhā tato sādhu-saṅgaḥ'' ([[CC Madhya 23.14-15]]). ''Sādhu-saṅgaḥ''. This is the process. First of all one must get a little faith, and then associate with the devotees. ''Ādau śraddhā tato sādhu-saṅgaḥ atha bhajana-kriyā''. Then, by associating with the devotees, we learn that "These devotees are worshiping the Deity, they are chanting Hare Kṛṣṇa ''mantra'' and they are eating ''prasādam'', and they are very happy. So why not engage me also in this way?" So therefore gradually they come and offer, "Now, sir, I shall join, and initiate me." In this way we are doing. ''Ādau śraddhā tato sādhu-saṅgaḥ tato bhajana-kriyā ādau anartha-nivṛttiḥ syāt''. By execution of devotional service, whether you are making progress or not, that will be tested when ''anartha-nivṛttiḥ syāt'', all the nonsense things which you have learned artificially, that will be finished. That is called ''anartha-nivṛttiḥ. Anarthopaśamaṁ sākṣād bhakti-yogam adho''. . . ([[SB 1.7.6|SB 1.7.6]]).

We have created so many ''anarthas'', unwanted things, not required for me as spirit soul, but artificially, for this designation body. So when one is engaged in actual devotional service, then the result will be ''anartha-nivṛttiḥ''. Same ''nivṛtti. Nivṛtti'' means finished. It is not that all our students were free from this alcoholic habit or meat-eating or illicit sex. No. They were habituated. But because they have taken to the devotional service, this is all finished. ''Anartha-nivṛttiḥ syāt''. Then spiritual life begins. ''Tato niṣṭha'': "Yes, it is very nice. I shall continue." This is called ''niṣṭha'', firm faith. The beginning was faith, and after ''anartha-nivṛtti'', firm faith, "Yes, I shall continue." ''Tato niṣṭhā tato ruciḥ''. How one can be firmly fixed up unless he has got a taste for it? He relishes, "Yes, this chanting and dancing is very nice." That is called relish. ''Tato niṣṭha tato ruciḥ tathāsaktiḥ'': then he becomes attached. He cannot give it up. ''Āsaktiḥ. Āsaktiḥ'' means attachment. Just like we have got attachment for so many things. So these are the stages. ''Tathāsaktiḥ tato bhāvaḥ'': then ecstasy. And then you come to the platform of loving God. Now we are loving cats and dogs. We shall love God. This is the way.

Thank you very much.

Devotees: ''Jaya'' Śrīla Prabhupāda. (break)

Madhudvīṣa: Are there any questions? Yes.

Devotee (1): At the point of death, the gross body returns back to the earth. Is there ever a time when the subtle body dies?

Madhudvīṣa: At the time of death, the gross body returns to the earth. Is. . .?

Prabhupāda: The gross body is finished. Gross body becomes ash, stool or earth. Those who are burying the gross body, it becomes after some times earth. And those who are giving this body to be eaten by other animals, it becomes stool. And those who are burning this body, the body becomes ash. So gross body, there are three ultimate goal: either to become ash or stool or earth.

Madhudvīṣa: His question was, "Is there a time when the subtle body ceases to exist?"

Prabhupāda: Yes, that is liberation. When. . . So long you are encircled by the subtle body, there is no question of liberation, because the subtle body will take you to another gross body. When we are free from the subtle body, then we are liberated. We go back to home, back to Godhead. Yes?

Devotee (2): What's the subtle body like?

Prabhupāda: I have already explained. Mind, intelligence and ego—this is subtle body. Everyone has got his mind, everyone knows. But we cannot see. The intelligence. . . Everyone has got intelligence, but we cannot see. Similarly, subtle body is invisible. Ghost means when the living entity remains in the subtle body, do not get another gross body—they are very sinful—they create disturbance. But we cannot see. That is ghost. Ghost means that those who are too much sinful, they do not get this gross body. They are punished with the position, to remain in the subtle body, at least for some time. That is ghostly life. Therefore you will see, ghostly-haunted places, something is being done, but how it is being done you do not see, because you cannot see the subtle body. But you will see something is being carried in the air. It is not something being carried. It is being carried by the subtle body. But I have no eyes to see the subtle body. That is practical. I do not see your mind, but you have got your mind. You do not see my mind. You can see my mind by the action, that's all. The subtle body is there. Gross body, subtle body. Death means finishing of this gross body, and liberation means no more association with the subtle body, only spiritual. That is called liberation.

Madhudviṣa: Śrīla Prabhupāda? How does one become free from that ghostly body?

Prabhupāda: Ghostly body means he has to suffer for some time. Just like you are put into prison. After your term is finished, then you are liberated. Similarly, a most sinful man, he is given this term, "You remain for some years in the subtle body." Everything is like that. This is also. We have got this body, gross body, under certain condition. When that condition is finished, then I give up this body, I create another condition, and I enter another body. This is going on. Yes?

Woman: If we are all liberated in the end, and if we all reach Godhead, why is it necessary to speed up the process?

Prabhupāda: Hmm?

Madhudvīṣa: She is saying that if we all reach Godhead in the end, why do we have to speed up the process? Why not we just let things take their natural course of events if everyone's going back to Godhead ultimately?

Prabhupāda: Hmm. That is a good suggestion, but you rot for the time being. Suppose you are going somewhere, walking, and somebody gives you opportunity, "Come in my car," why don't you take advantage of it? You are. . . You will reach the destination by walking in six thousand years, (laughter) but if you get the opportunity. . . In your country there is good. . . there is staircase and there is elevator. So if you want to go, that "I shall go by the staircase and reach the upstair at the end of the day when office will be finished," (laughter) then you can do that. But if you are intelligent, you shall take the advantage of the elevator; within a minute you go there. That is intelligence. "I am going. I shall reach at the end of the day when every office will be closed. Then I will come down again." (laughter) If you look that, that you can do—very good intelligence. That is not intelligence. We have to take the speediest process. That is intelligence. Hmm. Yes?

Devotee (3): Śrīla Prabhupāda, if a devotee fills his life with devotional service right from the time he is born, is that enough to attain the spiritual body? Will he necessarily be. . .

Prabhupāda: Yes, he is liking to serve me, that is the action of the spiritual body.

Devotee (3): Even though he might be. . .

Prabhupāda: Therefore, if you actually always remain in spiritual understanding, that means to understand Kṛṣṇa, or God. Then Kṛṣṇa says if you have understood what is God, that makes you qualified to go back to home, back to Godhead. ''Janma karma ca me divyaṁ yo janati tattvataḥ'' ([[BG 4.9 (1972)|BG 4.9]]). If you know what is God factually, then that is your qualification to go back to home, back to Godhead. But if you do not know, then your spiritual life has not begun. You must know what is God. That is knowledge.

:''bahūnāṁ janmanām ante''
:''jñānavān māṁ prapadyate''
:''vāsudevaḥ sarvam iti''
:''sa mahātmā sudurlabhaḥ''
:([[BG 7.19 (1972)|BG 7.19]])

The spiritual life means to understand yourself and understand God, and understand your relationship with God and act accordingly. That is spiritual life. It is not difficult. How to understand God? You can understand, just like you understand so many things from books. So there is book, God is explaining Himself, "I am like this." So you understand Him. Then you become qualified. Yes?

Devotee (4): Śrīla Prabhupāda, in ''Bhagavad-gītā'' it says that "Out of millions of men, only one may come to know Me, and of millions who know Me, only one can understand." What are the ways. . .?

Prabhupāda: Hmm? What is that?

Madhudviṣa: He's speaking about the verse, "Out of millions of men who try for the path, only one may know Me, and out of those who know Me, only very few know Me in truth."

Prabhupāda: Hmm. That is stated in ''Bhagavad-gītā'' also:

:''manuṣyāṇāṁ sahasreṣu''
:''kaścid yatati siddhaye''
:''yatatām api siddhānāṁ''
:''kaścin vetti māṁ tattvataḥ''
:([[BG 7.3 (1972)|BG 7.3]])

Where is ''Bhagavad-gītā''? Find out this verse. ''Manuṣyāṇāṁ sahasreṣu'': "Out of many millions of men." The human life is meant for understanding God. Then he can understand. But the attempt is not there. They are after sense gratification. Nobody is interested to understand God. Everybody is interested in cats' and dogs' business, sense gratification. Therefore out of many millions of men, one can understand that "My life is meant for other purpose." That is called ''siddhi'', perfection, "How I shall make my life perfect?" This desire arises in one man out of millions. And they are simply engaged, "How to satisfy my senses perfectly?" But that will never be done. A sane man thinks that "I have done it so many lives. I have not been satisfied. I have not become perfection. Then where is perfection?" That inquisitiveness makes him eligible. Just like ''ādau śraddhā'', I have already explained. So after becoming ''siddha'', perfect. . . Perfect means one must know that "I am not this body; I am soul," ''ahaṁ brahmāsmi''. That is perfection of knowledge. So Kṛṣṇa says, ''yatatām api siddhānām'' ([[BG 7.3 (1972)|BG 7.3]]): "Those who have become perfect, out of many millions of them, one can understand what I am." It is not so easy to understand God. But if you take the process as it is recommended in the ''śāstras'' by saintly person, then it is easy. Otherwise it is not easy. If you speculate to understand God, that is not possible. Then you go on, and many, many years speculating, you will never understand God. Either you take the shelter of Lord Jesus Christ or Kṛṣṇa, if you follow his instruction—this is the way of understanding—then you will understand. But if you don't care for his instruction, then you will never understand. This is the process. Hmm.

Hari-śauri: Śrīla Prabhupāda, you were saying that only if one can understand the nature of God, then he can go back home.

Prabhupāda: Yes.

Hari-śauri: But we have the case of the four Kumāras, who were wandering in the Vaikuṇṭha planets, and yet they had not become fully God-realized at that point, and yet they were allowed to enter. . .

Prabhupāda: Those who are going to Vaikuṇṭha planets, they are not fully realized of God? What does he say?

Madhudvīṣa: He was citing the instance of the four Kumāras, who were traveling through the gates of the Vaikuṇṭha world, but actually they were not completely God-realized. . .

Prabhupāda: Therefore they are on the gates of Vaikuṇṭha, not within. You cannot enter the kingdom of God without full understanding. So you have to be trained up. This is the life. You become trained up to understand God, and you will enter the kingdom of God. Hmm?

Devotee (6): Śrīla Prabhupāda, how does one associate with the devotees?

Prabhupāda: Hmm? What is that?

Madhudvīṣa: "How does one associate with the devotees?"

Prabhupāda: Oh, you do not understand? You can come and live with these devotees. Where is the difficulty? You can live here, you can take ''prasādam'', and without any charge. Still you are asking? This is the way. ''Ādau śraddhā tataḥ sādhu-saṅgaḥ'' ([[CC Madhya 23.14-15]]). You have to make your association with the devotees. Then you will learn. Hmm.

Devotee (7): How much more difficult is it for one born in a family of nondevotees to become a devotee than a person who has been born in a family like Prabhupāda's?

Prabhupāda: ''Sādhu-saṅga'' means you have to give up the association of nondevotees. This question was asked to Śrī Caitanya Mahāprabhu by a devotee. He was householder. So he inquired, "My dear Sir, what is the real standard of behavior of a devotee?" He immediately answered that ''asat-saṅga tyāga ei vaiṣṇava-ācāra'' ([[CC Madhya 22.87|CC Madhya 22.87]]): "Vaiṣṇava devotee, his first behavior is he should give up unwanted association." That is first. Now, the next question will be: "What is that unwanted association?" He answered, ''asat eka strī-saṅgī kṛṣṇābhakta' āra'': "This unwanted association means people who are too much attached to sex life, they are unwanted. And the another: nondevotee of God. They are unwanted." So you be careful not to mix with these people and come to the devotional service, then your life is perfect.

Devotee (8): Śrīla Prabhupāda, does a disciple first accept his spiritual master within the heart when he takes initiation?

Madhudvīṣa: What is the question again?

Devotee (8): When a disciple takes initiation, does he first take initiation within the heart?

Prabhupāda: Initiation is the third stage. First stage is that. . . Just like you have come. This is called ''śraddhā'', faith, little faith, not full faith. Then you have to increase this faith by association of devotee. That is required. And when the faith is increased, then the question of initiation. Initiation should not be immediately offered. That will be misused. Therefore when we initiate, we inquire from the head of the temple, "How long he is coming? What is his behavior?" If he certifies that "Yes, he is doing nice," then we initiate. Our initiation is not so cheap, "You come and be initiated." No, we do not do that. We must test you first of all. Then we initiate.

Madhudviṣa: His question was that can you take initiation by accepting the spiritual master in your heart without actually taking. . .

Prabhupāda: These are bogus proposition. It has no meaning. (laughter) (laughs) It has no meaning. If you think within yourself, "I am eating," will you be satisfied? You starve, and simply think, "I have eaten everything." (laughter) Is that very practical proposal? You must eat. We don't say all these bogus proposition. (laughter) All right. Thank you very much.

Devotees: ''Jaya'' Prabhupāda. (end).

730221 - Lecture SB 06.01.13-15 - Auckland

2020-06-09T15:05:18Z

Angela:

[[Category:1973 - Lectures]]
[[Category:1973 - Lectures and Conversations]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-02 - Lectures, Conversations and Letters]]
[[Category:Lectures - Australasia]]
[[Category:Lectures - Australasia, Auckland N.Z.]]
[[Category:Lectures, Conversations and Letters - Australasia]]
[[Category:Lectures, Conversations and Letters - Australasia, Auckland N.Z.]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60113-15]]
[[Category:1973 - New Audio - Released in May 2015]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1973 - Lectures|1973]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:730221 Lecture - Srila Prabhupada Speaks a Nectar Drop in Auckland|<big><big>'''Listen to a 'Nectar Drop' created from this lecture'''</big></big>]]</div>


<div class="code">730221SB-AUCLAND - February 21, 1973 - 53:43 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/730221SB-AUCLAND.mp3</mp3player>

Prabhupāda:

:''yam . . . yamena niyamena vā''
:([[SB 6.1.13-14|SB 6.1.13]])

So, this human form of life . . .

(aside) Is it working?

Devotees: Yes.

Prabhupāda: . . . especially meant for these things: ''tapasā''—austerities; ''brahmacarya''—celibacy; ''samā, śamena''—controlling mind; ''damane''—controlling the senses; ''tyāgena''—by giving in charity; ''satya''—truthfulness; ''śaucābhyām''—cleanliness; ''yamena''—by practice of ''yoga'' system; ''yamena, niyamena''—by following regulative principles. This is the chance, human form of life, to practice this and cure the disease of repetition of birth, death, old age and disease.

This is not our condition of life to die or to take birth. Things have come to such horrible condition that birth has become also very much risky. One child, one living entity, takes birth in the womb of a human being, and that child is being killed by the conspiration of the mother and the doctor. This is going on. Without any hesitation, the mother is agreeing to kill the child, and the doctor is killing. And the small child, because it has taken birth in that womb, he is subjected to so many tribulation.

After all, again death. Just see, birth and death. The human civilization is coming to such horrible condition that mother is killing the child. Naturally, even the tigress has got motherly affection. The cubs, small tiger cubs, playing on the back of the mother, and the mother is patting. This natural tendency for raising or for getting children, child, there is even in tigress. But human civilization is coming to that stage that it is lesser than the tigress. Lesser than the tigress.

But whatever it may be, the real thing is that our disease is ''janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]). We have to stop this disease, simply repetition of birth and death and disease. If we tolerate . . . you can tolerate, but suppose if I become that child who is being killed by the conspiration of the mother and doctor. So, would I like? This is tribulation; it is going on by nature's law. That child which has taken birth in that womb is not allowed to come out of the mother's womb. He is being killed within the womb, and again he enters another womb; there also he may be killed again. This is the law of nature going on. But they do not know; they do not care. They think that, "This child is being killed—I am safe." But you may also be put into, because death is there. ''Janma-mṛtyu-jarā-vyādhi''. As soon as death is there, you have to accept another body.

So people are in so ignorance, the so-called material civilization—simply in darkness. Very horrible civilization at the present moment, we think. Simply darkness. They do not know the laws of nature; they do not know what is living entity, what is soul, what is God, how things are going on, how nature's law is working. Nothing of the sort. Simply like animals—eat, drink, be merry and enjoy, that's all. This is going on, very horrible civilization at the present moment, and this Kṛṣṇa consciousness movement is the only movement to enlighten them to come to your senses; don't be carried away by the laws of material nature. Then Bhaktivinoda Ṭhākura sings, therefore:

:''keno māyār bośe, jāccho bhese'''
:''khāccho hābuḍubu, bhāi''
:(''Rādhā-Kṛṣṇa Bol'', from ''Gītāvalī'', 1)

"Why you are going, being washed away by the waves of the nature's law?" ''Jāccho bhese'''. Just like in big ocean or in big river, some straw is being carried away by the force of the waves, we are also being carried away by the force of the material laws.

:''daivī hy eṣā guṇa-mayī''
:''mama māyā duratyayā''
:([[BG 7.14 (1972)|BG 7.14]])

So they should be very serious. That is human civilization. So if one is serious, then he has to practice these things. This is not possible to be practiced by the animals, but the human life. Therefore it is said, ''tapasā. Tapasā'', I have explained the other day, that you have to voluntarily accept some inconveniences. That is That is not inconvenience. But because I am accustomed to such things, it appears to be inconvenient. Just like a smoker, he is veteran smoker, chain smoker. If he is asked that, "Stop this. This is not good" . . . practically every state is now trying to stop it. Every cigarette packet it is written . . . what is that written?

Devotee: "May be hazardous to your health."

Prabhupāda: Huh?

Devotee: "It is hazardous to your health."

Prabhupāda: The advertisement is there, but they cannot be stopped; because they're so much intrinsically habituated, they cannot give it up. But that has to be given up if he wants release from such kind of tribulations, ''janma-mṛtyu-jarā-vyādhi''—go into the womb of the mother and there being killed, and again go into the womb of the mother and again being killed. If you want to save yourself from this process of nature, then you have to practice ''tapasya. Tapo divyaṁ putrakā yena śuddhyed'' ([[SB 5.5.1|SB 5.5.1]]). If you want to purify your existence—because you are eternal—then you have to practice this ''tapasya''. Not being carried away by the waves of material nature. No. You have to fight. You're fighting against. That is the . . . but you do not know how to fight. That is ''tapasya''.

So, very simple. ''Tapasya'' is not very severe thing. ''Tapasya'' means to abide by the orders of the ''śāstra''. Just like a diseased man, his ''tapasya'' is to abide by the orders of the physician. The physician says that "You do this; you do not do this." So just like a patient, typhoid patient, he's lying on the bed, the doctor physician has advised, "Don't take any solid food. Take liquid food—barley water, glucose water," this is ''tapasya''. This is ''tapasya''. In order to cure him from the disease he should follow the instruction of the physician if he wants to be cured. Then . . . but if he wants to do anything and everything as he likes, then he'll suffer. So ''tapasya'' is required.

So Vedic civilization teaches this human . . . really humanity. Vedic civilization does not teach that you do irresponsible anything and everything, and that is accepted. Nowadays, the so-called Vedāntists and so-called Vedic civilization, they are also advocating, "Yes, you can do whatever you like; there is no restriction." But actually that is not the fact. There is restriction: you should eat like this, you should sleep like this, you should mate like this, you should defend like this. They are required. That is called ''tapasya'': voluntarily accepting for my interest. ''Tapasā, brahmacarya''.

''Brahmacarya'' means celibacy, not to use the semina unnecessarily, discharge. That is called ''brahmacarya''. Therefore the students are advised, or they are trained up. The students are sent to ''gurukula'' to be trained up as ''brahmacārī''. Just like we have opened our ''gurukula'' ''āśrama'' in Dallas. We are teaching from the very beginning of life small children how to become ''brahmacārī''. That is required. Recently we have received their picture, how nicely they're looking, the children. Children, they're innocent. If you want to kill, you can kill; if you want to train him just like a perfect man, you can train him.

It is the duty of the father, it is the duty of the mother, it is the duty of the government, the state, to raise the children very nicely. Now how horrible civilization it is that instead of raising them to perfect their human life they are being killed in the womb. Oh, how much horrible civilization this is, just imagine. It is simply horrible to think that the duty of the parents is to raise the child to the highest perfection of life; instead of doing that they are being killed in the womb of the mother. This is the situation. This should be stopped.

If you actually want happiness, these things should be stopped, and ''tapasā brahmacaryeṇa śamena damena ca'' ([[SB 6.1.13-14|SB 6.1.13]]). ''Tyāgena. Tyāgena,'' means to give in charity, ''tyāga''. So people should spend sufficiently for propagating this Kṛṣṇa consciousness. That is ''tyāga''. Because everything requires money. Just like our Kṛṣṇa consciousness movement, we have got 102 branches, and we have to spend money. We spend money, not . . . we are spending at the present moment, monthly, seventy thousand dollars. Seventy thousand dollars. In Indian calculation, it is seven ''lakhs'' of rupees. So everything required. We have to maintain establishment, we have to feed them, we have to educate them, we have to dress them.

So people should come forward to cooperate with this movement. That is called ''tyāgena''. Charity should be given, money should be given. Money is . . . ''Gṛhasthas'', those who are householders, their money should be spent for good cause, not for drinking and eating meat and dancing. No. It should be used for good purposes. First of all ''gṛhastha'' is advised not to bother himself to earn more than he requires. That is Vedic civilization. Just like the ''brāhmaṇa''—''brāhmaṇa'' means he collects money so much as he requires. That's all. ''Yavad artha'', not more than that. ''brāhmaṇa'' . . . it is prohibited for a ''brāhmaṇa'' to make any bank balance. It is prohibited. He should daily collect some money, because if he makes bank balance it will be attraction.

So bank balance is not meant for the . . . of course, some deposit for ''gṛhastha'' is required. That is instructed by Rūpa Goswāmī. He was very rich man; he was minister. When he retired, fifty percent of his money he spent for Kṛṣṇa, and twenty-five percent he kept reserved for personal emergency, and twenty-five percent he gave to his relatives, because relatives require some money—they also expect from father some money, "All right you take also some money." But not that whole thing goes to the relatives and nothing to Kṛṣṇa. No. ''Tyāgena''.

:''dātavyam iti yad dānaṁ''
:''tad dānaṁ sāttvikaṁ ucyate''
:([[BG 17.20 (1972)|BG 17.20]])

There are three kinds of charity. One charity is where money should . . . ''must'' be given: ''dātavyam''. Here must be given. So that is ''sattvic''. Just like to push on this Kṛṣṇa consciousness movement money should be given, and that is first-class expenditure. And to get some return, that is ''rajasic''. I give some money and I get some return—their business—that is ''rajasic''.

And ''tamasic'' means, "I'm giving money. I do not know what will be the effect, what will be the result. I do not know." Just like a man comes to me—I have seen in America, Bowery Street, as soon as your car stops some this bums, they come, (laughter) and they wash your motorcar with a towel, and the man gives him one dollar, "All right." But he does not know that this man, as soon as he gets this one dollar, he will purchase one bottle and drink and lie down on the street. I have seen it. That is called ''tamasic dān''. You do not . . . because you are helping him to become more drunkard. This is ''tamasic''.

Similarly, the whole world is running on under three ''guṇas'': ''sattvic, rajasic, tamasic. Sattvic'', there is ''sattvic dān, sattvic'' charity, ''rajasic'' charity, ''tamasic'' charity. Similarly, religious system also: ''sattvic'' religious, ''rajasic'' religion, ''tamasic'' religion. Everything, whatever you do—everything is going on, any activity—it can be ''sattvic'', it can be ''rajasic'', it can be ''tamasic''. But when it comes to the ''sattvic'' platform, then it is perfect. If it is on the platform of ''rajasic'' and ''tamasic'', it is useless.

But they do not know what is ''sattvic, rajasic, tamasic.'' Ignorance, simply ignorance. Defective human civilization. These things have to be learned if you want to make your life perfect, because this is the opportunity, human life. You don't think that the child which is being killed, we are laughing. No. You may also be put into that condition. You may be put into that condition. That we should know. But they do not know it.

So these things are prescribed, therefore, that to make your life perfect you should accept these processes.

:''tapasā brahmacaryeṇa''
:''śamena damena ca''
:''tyāgena satya-śaucābhyāṁ''
:([[SB 6.1.13-14|SB 6.1.13]])

''Satya'' means truthfulness; one should be very truthful. Truthfulness is prescribed; that is the brahminical qualification. ''Satya, sama, dama'', these are all brahminical qualifications. So one has to become a ''brāhmaṇa''. ''brāhmaṇa'' means anyone who is qualified with all these higher quality of human life, he's a ''brāhmaṇa''. By birth one is not ''brāhmaṇa''. As soon as in India they took it that by birth one becomes ''brāhmaṇa'', the whole Vedic civilization has been spoiled. ''brāhmaṇa'' means this quality. They have taken it in India now by birth one becomes ''brāhmaṇa''. No. In the ''śāstra'' it is not stated that. In the ''śāstra'' it is said Kṛṣṇa Himself says, ''jan'' . . .

:''cātur-varṇyaṁ mayā sṛṣṭaṁ''
:''guṇa-karma-vibhāgaśaḥ''
:([[BG 4.13 (1972)|BG 4.13]])

If you acquire these qualities, and if you work according to that quality, then you are either ''brāhmaṇa'', ''kṣatriya, vaiśya'' or ''śūdra''. They should be divided according to, I mean to say, quality and work. Just like a physician, he's a medical man. What is the symptom? He has passed the examination. That means he has got the quality or . . . and he is practicing as medical man. Then he is a medical man. Nobody goes to a medical man to ask him, "Are you ''brāhmaṇa''? Are you ''kṣatriya''? Are you ''śūdra''?" There is no such question. You see what he is by his quality, and by his work you know that he is a medical man. So you understand that he is a medical man. Similarly, by quality and work if you see that he is acting as a ''brāhmaṇa'', with the ''brāhmaṇa'' qualities, just as is described in the ''Bhagavad-gītā'': ''sattva, śamo, dama, tittiksa, ārjavam'':

:''jñānaṁ vijñānam āstikyaṁ''
:''brahma-karma svabhāva-jam''
:([[BG 18.42 (1972)|BG 18.42]])

So we have to accept. Just like we are making ''brāhmaṇas''. The Europeans, Americans, they are not born in ''brāhmaṇa'' families, but we are giving and recognizing them as ''brāhmaṇas'' because they are being qualified, and they are working. Qualified means they have given up meat-eating, they have given up illicit sex, they have given up intoxication, they have given up gambling. This is the quality. And work: they're chanting Hare Kṛṣṇa ''mantra'', they're worshiping in the temple, they're thinking of Kṛṣṇa, they're devotee of Kṛṣṇa. This is ''karma''. This is work and the quality. When the quality and work is there, there is a ''brāhmaṇa''. Otherwise even one is born in a ''brāhmaṇa'' family, we reject them. He is ''śūdra''; but he has no quality, he has no work. That is ''śāstric'' injunction.

Nārada Muni says, ''yasya hi yal-lakṣaṇaṁ syād varṇābhivyanjakam''. ''Varṇaṁ'', the classification of ''varṇaṁ'', should be, I mean to say, accepted by seeing the symptoms—what quality and what work he is doing. Suppose if you are born in a ''brāhmaṇa'' family but if you do the work of a carpenter, then everyone will call you a carpenter. Who will call you a ''brāhmaṇa''? No. But the thing is, now by force they think, "No, although I am carpenter I am ''brahmin''." This has spoiled the Vedic civilization. "Because I am born of a ''brahmin'' father, even though I am a carpenter or shoemaker, I am still a ''brāhmaṇa''." This has spoiled the Vedic culture.

So here is ''satya-śaucābhyāṁ''. And another thing is ''śaucābhyāṁ'', cleanliness. We are accepting these boys as ''brāhmaṇa'' because they are . . . they have learned. Of course, due to their past habits sometimes they commit some mistakes, but that is not . . . because they have concentrated their mind in Kṛṣṇa. So Kṛṣṇa says:

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

Because one has concentrated himself simply in Kṛṣṇa consciousness and devotional service, even though sometimes there are some discrepancies in the matter of his work, still he should be accepted as ''sādhu'', as purified soul. So mistakes there may be, but that should be rectified. In this way one has to elevate to the higher standard of spiritual value. That is the success of human life, not to become like cats and dogs—that is a great mistake. Then you will be put into cats' and dogs' category. There is already cats and dogs. If you create your mentality like cats and dogs, next birth you become cats and dogs. This is the law of nature.

:''prakṛteḥ kriyamāṇāni''
:''guṇaiḥ karmāṇi sarvaśaḥ''
:''ahaṅkāra-vimūḍhātmā''
:([[BG 3.27 (1972)|BG 3.27]])

You may be very proud that, "I am American," "I am Indian," "I am this or that," but the laws of nature is equal for everyone. If you act as cats and dogs you become cats and dogs, that's all. There is no excuse. You cannot say that, "I am born in such and such family, such and such way." No. Work will be considered. Therefore in the next verse:

:''deha-vāg-buddhijaṁ dhīrā''
:''dharmajñāḥ śraddhayānvitāḥ''
:''kṣipanty aghaṁ mahad api''
:''veṇu-gulmam ivānalaḥ''
:([[SB 6.1.13-14|SB 6.1.14]])

''Deha-vāg-buddhijaṁ dhīrā. Dhīrā, dhīrā'' means "advanced," those who are sober, not animals but human beings. There are two kinds of living entities: ''dhīrā'' and ''adhīrā. Dhīrā'' means "sober," one who thinks, "What is my condition? What I am? I am this body or I am something beyond this body? What I am meant for? Why I have come here? What is God? What I am?" So many things, they are a subject matter to think. That is called ''dhīrā''. And ''adhīrā'' means one who does not know anything. Just like cats and dogs, jumping, that's all. That is called ''adhīrā''. So ''adhīrā'' and ''dhīrā'', there are two classes of men. Here it is mentioned ''dhīrā'':

:''deha-vāg-buddhijaṁ''
:''dharmajñāḥ śraddhayānvitāḥ''
:([[SB 6.1.13-14|SB 6.1.14]])

If you want to be free from the reaction of sinful life . . . because these, the example of this child in the womb of the mother being killed, this is due to our ignorance, sinful life. He is put into that torturing condition. So:

:''kṣipanty aghaṁ mahad api''
:''veṇu-gulmam ivānalaḥ''
:([[SB 6.1.13-14|SB 6.1.14]])

Just like dry grass on the field, if you want to cleanse, you simply set fire. You simply set fire, and gradually, everything will be cleansed. If you take one's—what is called—broomstick to cleanse, it will take so much time, but if you set fire, then everything will be cleansed. ''Veṇu-gulmam ivānalaḥ. Analaḥ. Analaḥ'' means "fire," if you set fire. That is done actually. To cleanse one field, agricultural field—in India they do so—that fire produces some . . . what is called?

Devotee: Chemical?

Prabhupāda: Chemical? It is . . .

Devotee: Ash, ashes.

Prabhupāda: No, no, steriliz . . .

Devotee: Fertilizer.

Prabhupāda: Fertilizer, yes. Actually it creates potassium . . . what is called? They say some chemical?

Devotee: Potassium nitrate?

Prabhupāda: Potassium nitrate, yes. By them. So here also, ''deha-vāg-buddhijaṁ'': we are creating, creating so many sinful reaction of life by our body, ''deha'', and ''vāg'', by words. By our words also we create so many sinful life. Suppose you are innocent, and if I call you by bad names and use my words without any restriction, "You rascal fool" and so on, so on, so that is also sinful. ''Deha-vāg.'' And ''buddhijaṁ''. As we create sinful reaction of life by our body, by our words, by our intelligence, similarly, by our body, by our intelligence, by our work we can be elevated also. Just like we have engaged our body. What is that? In cleansing this temple. Cleansing. What is that verse?

:''śrī-vigrahārādhana-nitya-nānā-''
:''śṛṅgāra-tan-mandira-mārjanādau''
:(''Śrī Śrī Gurv-aṣṭaka'', 3)

''śrī-vigraha. śrī-vigraha.'' This deity is called ''śrī-vigraha. Ārādhana'': worshiping the ''śrī-vigraha.'' Decorating, cleansing the temple, ''tan-mandira-mārjanādau''. So we can engage our bodily activities in that way. Similarly, ''deha-vāg'': we can engage our words in chanting Hare Kṛṣṇa ''mantra'', in preaching Hare Kṛṣṇa ''mantra'', in reciting the book. That is ''vāg''. And we can ask others to hear, ''deha-vāg''; and ''buddhi'', intelligence.

How to spread this Kṛṣṇa consciousness movement? First of all you have to undergo the austerities. You must be purified, ''tapasā brahmacaryeṇa śamena''. Then you have to engage your body, intelligence and words for spreading the Kṛṣṇa consciousness all over the world. ''Dhīrā. Dharmajñāḥ. Dharmajñāḥ'' means one who is in knowledge of dharma, real religion. ''Dharma, adharma.'' So, ''dharma'', real ''dharma'', means to abide by the orders of God. But they do not know what is God. They do not know what is the order of God. Of course, there are scriptures, but we have to know. ''Dharmajñāḥ'' means to know, just like good citizen means he knows what are the laws of the state. That is good citizen. If you know the laws of the state and you do not drive your car against the order of the state—either is left or as is, somewhere it is left, somewhere it is right. Anyway . . . what is this in this country? Left or right? Left?

Devotee: Left.

Prabhupāda: Left. So if you know the laws of the state, then you cannot drive your car on the right side. Similarly, ''dharmajñāḥ'' means one should know what is the order of God. That is ''dharma''. But they do not know what is God. They do not believe in God, and what to speak about His order and law. This is the position. They do not know what is God. "God is zero, therefore His order is zero. I can do anything and everything." This is going on. But real ''dharmajñāḥ'' means one who knows what is religious principles. ''Dharmaṁ tu sākṣād bhagavat-praṇītam'' ([[SB 6.3.19|SB 6.3.19]]). ''Dharma'' means the orders given by God.

So one must know what is God; then one must know what is order. But there is. Just like Kṛṣṇa: Kṛṣṇa is accepted God by all the Vedic followers. In India there are ''ācāryas'', ''ācārya-upāsanam'': Rāmānuja Ācārya, Madhvācārya, Śaṅkarācārya, Nimbārditya. There are so many. There are different ''ācāryas'', they are preaching about God, and they have accepted Kṛṣṇa as the Supreme Personality of Godhead, all of them. Indian Vedic civilization is guided by the ''ācāryas'', not by the rascals and fools. ''ācāryas''. Anyone who is not under the guidance of this ācārya, he is not accepted as bona fide follower of Veda. You cannot create.

''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]). You cannot create one religion. No. Nowadays there are so many rascals, they are creating religion. Religion . . . just like you cannot create law. Is it possible? If the state law is that you must drive your car left, can you create the law, "No, I create the law it should be driven on the right"? Will you be accepted? Similarly, if you cannot create the law of the state, how you can create the law of God? Common sense. But they are creating, "Oh, this is a new type of religion I have created." "What you are, sir, you can create?" No, religion means the order of God, and it can be created only . . . it can be given by God, and we should receive it through the ''ācāryas''.

:''evaṁ paramparā-prāptam''
:''imaṁ rājarṣayo viduḥ''
:([[BG 4.2 (1972)|BG 4.2]])

Kṛṣṇa said by ''paramparā'' system, and that the law is executed through the state servant, ''paramparā''.

Similarly, one should receive religion through the ''ācāryas''. Not whimsically, anyone and everyone. "Anyone can become an ''avatāra''; anyone can become God"—this is all rascaldom. We have to become ''dharmajñāḥ'', knower of religion. How I shall know? ''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]).

:''dharmasya tattvaṁ nihitaṁ guhāyāṁ''
:''mahājano yena gataḥ sa panthāḥ''
:([[CC Madhya 17.186|CC Madhya 17.186]])

These are the indications, ''tarko ‘pratiṣṭhaḥ.'' You cannot establish religion by arguing. What is the value of your argument? You can argue very nice, but I can argue better than you, I can defeat you. Then another man comes; he is better arguer than me, he defeats me. So in this way, simply by argument you cannot establish religion. That is not possible. That is not possible. ''Tarko 'pratiṣṭhaḥ''. It will never establish what is actually religion. ''śrutayo vibhinnā'': if you consult different scriptures, Bible, Koran, or ''Vedas'', you cannot understand what is what.

You will find different methods, different ways; although they are one, may be one, but according to country and place and people, the methods are different. Therefore we sometimes argue that "Our scripture says like that; your scripture says . . ." No. The scripture says the same thing, but it is adjusted according to time, circumstances, audience. So therefore if you simply read scripture, ''śrutayo vibhinnā''—there are ''Ṛg Veda, Sāma Veda, Yajur Veda'', this ''Veda'', so many—you cannot come to the conclusion. Neither by argument. Neither by argument, nor by simply reading books. ''śrutayo vibhinnā'' ([[CC Madhya 17.186|CC Madhya 17.186]]).

Then philosophical speculation—there are so many philosophers. No. He says ''nāsāv ṛṣir yasya mataṁ na bhinnam.'' Philosophers . . . one philosopher means not agreeing with another philosopher. That is philosopher. I become a great philosopher when I defy. So one philosopher is trying to defy another philosopher. So that also very difficult. ''Tarko ‘pratiṣṭhaḥ śrutayo vibhinnā nāsāv munir yasya . . . muni, muni'' means philosopher, mental speculator. So my mental speculation, your mental speculation may be different, and it is always different, because it is mental speculation. You have got a different type of mind, I have got a different type of mind. It cannot agree. So by following these different types of mental speculation you can also . . . you cannot establish what is religion.

:''tarko ‘pratiṣṭhaḥ śrutayo vibhinnā''
:''nāsāv ṛṣir yasya mataṁ na bhinnam''
:([[CC Madhya 17.186|CC Madhya 17.186]])

Therefore, ''dharmasya tattvaṁ nihitaṁ guhāyāṁ'': the actual truth of religion is very confidential. How can I know it? ''Mahājano yena gataḥ sa panthāḥ'': you just try to follow ''mahājana''. Try to follow. Never mind if you follow Jesus Christ, you follow Kṛṣṇa—but you follow the most authorized personality. That is wanted. That is wanted. Then you will come one day to perfection, one day make perfection. There may be difference, but because they are ''mahājana'', accepted authority, try to strictly follow. The Christian people . . .

We come sometimes to the priestly order. I ask them that "Lord Jesus Christ says: "Thou shalt not kill." Why you are killing?" They cannot give us any satisfactory answer. Where is Christian? The first commandment is violated by the so-called Christians. The first commandment. They give some interpretation: "It is meant for murdering human." Why? He says "killing," ah, a clear . . . how you are killing—not only killing animals, they are now killing children, and they are proud of becoming Christian. This is going on. Simply disobeying.

Therefore ''śāstra'' says, ''mahājano yena gataḥ sa panthāḥ''—if you strictly follow. You never mind either you follow Muhammad, either you follow Jesus Christ or Kṛṣṇa. Of course, Kṛṣṇa is the Supreme Lord, and Jesus Christ is represented as the son of God, and Muhammad presented himself as servant of God. So there is no difference. In the absolute world there is no difference between the master, the father and the son. There is no difference. There is no difference, because they are absolute. Here, just like . . . here also, suppose a father and son, a son has committed something, "Yes, I shall give you something," a father cannot deny it. If it is a good family, the father will say that "Yes, although my son should not have promised it, but he has done it. All right, it will be given." That is natural.

So there is no difference, either you follow the father or you follow the servant or you follow . . . because in the absolute world there is no such difference. ''Advaya-jñāna''. It is called ''advaya-jñāna'', "no duality." Although the relationship is father, son and servant, but the fact is one. That is to be understood, what is the spiritual world. The spiritual world, everything is one because everything is spiritual. Here everything is material; therefore they are defining. Here also materially they're one. Similarly, in the spiritual world, because everything is spiritual, therefore it may be father, it may be son, it may be land, it may be water, it may be flower, it may be trees, whatever it may be—varieties there are. As in the material world there are varieties, similarly in the spiritual world also there are varieties; but those varieties are of the same quality, spiritual quality. That is called one. That is oneness.

So this is called ''dharmajñāḥ'': one who knows what is religion. ''Dharmajñāḥ. Śraddhayānvitāḥ'': and faithful. ''śraddhayānvitāḥ''. If one acquires all these qualities, ''dharmajñāḥ'', and undergoes the—what is called?—the process, ''tapasā brahmacaryeṇa'', then the result will be ''kṣipanty aghaṁ.'' Then he becomes completely free from all sinful life. Completely. ''Kṣipanty aghaṁ. Mahad api'': even it is the greatest sinful reaction, it will be counteracted. ''Mahad api.''

How it will be counteracted? Then, ''veṇu-gulmam ivānalaḥ''. Just like there are different kinds of dry grasses—some are very strong, some are very weak, some are very small, some are big—but you set fire, then everything is gone, everything. Everything. It doesn't matter, either the strong, small, big. It doesn't matter. You follow this, and your sinful life will be mitigated. Then you become to the purified state, then no more this birth, death, old age and disease. You are elevated to the transcendental platform, and in your pure state. Because you are part and parcel of God, you are as pure as God, but now you are put into this material condition. You are being contaminated in so many ways; therefore you are suffering, ''janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]). And if you want to stop this, then you have to adopt this process. And then Śukadeva Goswāmī says:

:''kecit kevalayā bhaktyā''
:''vāsudeva-parāyaṇāḥ''
:''aghaṁ dhunvanti kārtsnyena''
:''nīhāram iva bhāskaraḥ''
:([[SB 6.1.15|SB 6.1.15]])

And somebody, somebody is going step by step this, by this process. And somebody, he recommends . . . ''kecit. Kecit'' means "somebody." ''Kevalayā bhaktyā'': simply by discharging pure devotional service, ''kevalayā bhaktyā''. Who can do so? ''Vāsudeva-parāyaṇāḥ'': who has become devotee of Lord Kṛṣṇa, Vāsudeva. ''Vāsudeva-parāyaṇāḥ. Aghaṁ dhunvanti'': he also cleanses all sinful reaction. How? Totally. How? No, ''nīhāram iva bhāskaraḥ''. Just like fog. In the fog you are in darkness; you cannot see anything. It is very difficult. There is some accident, in water, in air; the fog is very dangerous. But if somehow or other sun rises, immediately fog disappears. So Kṛṣṇa is sun:

:''kṛṣṇa—sūrya-sama; māyā haya andhakāra''
:''yāhāṅ kṛṣṇa''
:([[CC Madhya 22.31|CC Madhya 22.31]])

We have given this that, "Godhead is light and ''māyā'' is nescience. Where there is light, sunshine, there is no ''māyā''." ''Mām eva ye prapadyante māyām etāṁ'' ([[BG 7.14 (1972)|BG 7.14]]).

So it is very difficult at the present moment to undergo all these processes, but if you take to devotional service of Kṛṣṇa, just like these boys and girls are taking, immediately everything is finished.

:''ahaṁ tvāṁ sarva-pāpebhyo''
:''mokṣayiṣyāmi mā śucaḥ''
:([[BG 18.66 (1972)|BG 18.66]])

So take to this Kṛṣṇa consciousness and be saved from the pitfalls of sinful life; otherwise nature will not allow you to go out. Thank you very much. (obeisances)

(break)

This question was answered the other day. This material world, there are different seasons. They come and go. Just like winter season, spring season, summer season, rainy season, they come and go. Similarly, these ''yugas'' by rotation, just like day and night. Now it is night, again the day will come. So day and night is there; it comes by rotation. Similarly these ''yugas''—Satya-yuga, Tretā-yuga, Dvāpara-yuga. So different ''yugas'', just like day means light and night means darkness. Similarly, ''Satya-yuga'' means people are all very advanced in spiritual life. ''Dvāpara-yuga'' . . . ''Tretā-yuga'' means one-fourth sinful, three-fourths pious. ''Dvāpara-yuga'' means half and half. ''Kali-yuga'' means one-fourth pious and three-fourths sinful. In this way, when Kali-yuga will be finished, again Satya-yuga will come. This is ''yuga''. Is it clear to you? Yes.

So this is not very important thing. This is material changes. They come and go. If we take to Kṛṣṇa consciousness then you are above all these things, because as soon as you become spiritually elevated, these material changes does not effect. Just like ''Kali-yuga'' means three-fourths sinful life. So one who has taken to Kṛṣṇa consciousness, becomes devotee, he has no sinful life, although he is in the Kali-yuga. He is not affected. Just like there is police, but if you are not a criminal, the police has nothing to do with you; and if you are a criminal, you may be on the street or in your very nice flat, apartment, the police will be after you and arrest you. So if you become pure, there is no influence of this ''yuga''.

:''kalau nāsty eva nāsty eva''
:''nāsty eva gatir anyathā''
:([[CC Adi 17.21|CC Adi 17.21]])

But if you are impure, it doesn't matter that you go to the forest or you are in your apartment—the nature will not excuse you.

:''tad viddhi praṇipātena''
:''paripraśnena sevayā''
:([[BG 4.34 (1972)|BG 4.34]])

It is recommended in the ''śāstra'' by service, by surrender, by question, try to understand this transcendental subject matter.

:''tad vijñānārthaṁ sa gurum evābhigacchet''
:''samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham''
:(''Muṇḍaka Upaniṣad'' 1.2.12)

These are the Vedic injunctions.

So, no questions? Then chant Hare Kṛṣṇa. (''kīrtana'') (end)

730217 - Lecture SB 06.01.06 - Sydney

2020-06-09T15:04:48Z

Angela:

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<div class="code">730217SB-SYDNEY - February 17, 1973 - 58:37 Minutes</div>

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Prabhupāda: This is a verse from ''Śrīmad-Bhāgavatam'', Sixth Canto, First Chapter, verse number 6. ([[SB 6.1.6|SB 6.1.6]]) In the course of conversation . . . not conversation. Mahārāja Parīkṣit was hearing ''Śrīmad-Bhāgavatam'' from Śukadeva Gosvāmī. This ''Śrīmad-Bhāgavatam'' is the summit of all knowledge. ''Vidyā bhāgavatāvadhiḥ.'' Amongst the Vedic scholars, the topmost knowledge means to understand ''Śrīmad-Bhāgavatam''. Everything is there.

(aside) This . . . (indistinct) . . . noise should be stopped.

So in all subject matter—physics, chemistry, astronomy, religion, politics, sociology—everything has been fully described, and above all, the science of God is also described. Therefore it is called ''Bhāgavatam. Bhāgavatam'', the word is derived from ''bhagavān, bhāgavatam. Bhagavān'' is the first nominative case from the word ''bhāgavata'', and from ''bhāgavata, Bhāgavatam. Bhāgavatam'' means in relationship with God and in relationship with the devotees of God. So ''śrīmad-bhāgavataṁ amalaṁ purāṇam'' ([[SB 12.13.18|SB 12.13.18]]).

So this Kṛṣṇa consciousness movement means we are preaching the cult of ''Bhāgavatam''. It is a scientific method. So there were many discussions, and in the Fifth Canto of ''Śrīmad-Bhāgavatam'' there is a chronological description of people suffering due to different kinds of sinful activities. Unfortunately, at the present moment people are unaware. They are kept in darkness. Therefore each and every sinful activity, there is punishment. They do not believe in the next life, but they can see practically in this life that if you violate a little laws of nature, you'll be punished immediately. Immediately punished.

Just like I have got some pain in this finger, I scratch some nail that I should not have done, but immediately there is reaction, I'm suffering. Every . . . you cannot do anything whimsically. As soon as you do it, immediately there is reaction. Take for example just like salt. Salt is necessary. Unless you put little salt in the foodstuff, you cannot eat it. So salt is necessary, but if you put little more, immediately you cannot eat. It will not . . . not eatable.

Because God has given you salt, the seas and oceans of salt, you cannot make it use more than is necessary. If you think that, "There is so much salt, let me eat it," no, you cannot do. Any, any action. Just like in this material world, sex enjoyment is very pleasing, but if you enjoy it more, then you become impotent, the reaction will be there. If you can eat, say, four ounce, and if you eat five ounce, immediately there is indigestion; two days you will have to starve.

So why don't you see? People have become so rascal that they do not think of sinful activities. By nature's law it is so strict that you have to follow the laws given by God. If you don't follow, then you'll be punished. ''Dharmaṁ tu sākṣād bhagavat-praṇītam'' ([[SB 6.3.19|SB 6.3.19]]). ''Dharma'' means the laws given by God. That is the simple description of ''dharma''. If you do not know what are the laws of God, then that does not mean you'll not be punished. Innocence of law is no cause for excuse. If you go . . .

Suppose if you have done something criminal without your knowledge, and if in the court you say: "My lord, I did not know this law, that committing something criminal like this I would have been punished." So that is no excuse. Ignorance of law is no excuse. Nature's law is so strict. Just like a small child, if the child puts his finger on the fire, the fire will not excuse the child: "Oh, he is an innocent child. He does not know." No. It must burn, never mind it is child.

So there is description of different types of punishment in the ''Śrīmad-Bhāgavatam'' for different kinds of sinful activities. Therefore, after hearing the description . . . Parīkṣit Mahārāja is a Vaiṣṇava. Vaiṣṇava is very sympathetic. If actually there is any welfare worker, that is Vaiṣṇava. This Kṛṣṇa consciousness movement is going on. The Vaiṣṇavas are taking so much, I mean to say, trouble. Just like in Melbourne our these preachers are being punished regularly. They are taken to the jail, and still they are doing their duty. Still they are going for ''saṅkīrtana''. Just like one side they are violating the so-called laws of the state, they are being punished, similarly, important laws of God, if one violates, how you cannot be punished? This is an instance. Must be punished.

So Vaiṣṇava is always thinking how people will be happy. This Kṛṣṇa consciousness movement is going on just to make people happy. They do not know so many things and for which they are suffering in this material world in so many stages of life, in so many forms of life. Huh? They are transmigrating from one life to another. There are 8,400,000 species of life. Huh? In this way, actually their existence is being spoiled. Therefore Kṛṣṇa consciousness movement is to give them right knowledge, so that they may become happy. So this question was raised by Parīkṣit Mahārāja, that:

:''adhuneha mahā-bhāga''
:''yathaiva narakān naraḥ''
:''nānogra-yātanān neyāt''
:''tan me vyākhyātum arhasi''
:([[SB 6.1.6|SB 6.1.6]])

"I've heard that people suffer such-and-such kind of punishment for such-and-such kind of sinful activities. So how to get them released from this suffering?" Just like a friend, suppose another friend for criminal activity is put into jail, but the friend is thinking, "Anyway, my friend is now put into jail, suffering. How to get him released?" That is friend's action—father, mother or friend. Similarly, Vaiṣṇava, Vaiṣṇava is ''patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ'' (''Praṇāma'' Prayers). We offer our respectful obeisances to Vaiṣṇava because Vaiṣṇava is meant for delivering the fallen souls. That is Vaiṣṇava's business. They are taking so much trouble just to deliver the fallen soul from the sinful activities, and those who are being punished, to save them, this is Vaiṣṇava's business.

So Parīkṣit Mahārāja, not for himself, but for others, he inquired this question: "My dear Śukadeva Goswāmī, I understand that these people are suffering so many types of punishment. But how to rescue, rescue them? Is there any method to rescue them? If there is, kindly describe. Kindly describe." ''Adhuneha mahā-bhāga yathaiva narakān naraḥ. Adhuna''—now; ''iha''—in this world; ''mahā-bhāga. Mahā-bhāga'', the Śukadeva Goswāmī is described, ''mahā-bhāga'', the most fortunate. A Vaiṣṇava is most fortunate. Vaiṣṇava is most fortunate because he has got the shelter of Kṛṣṇa. Kṛṣṇa says:

:''sarva-dharmān parityajya''
:''mām ekaṁ śaraṇaṁ vraja''
:''ahaṁ tvāṁ sarva-pāpebhyo''
:''mokṣayiṣyāmi . . .''
:([[BG 18.66 (1972)|BG 18.66]])

If one takes shelter of Kṛṣṇa, he's immediately released from these resultant action of sinful activities. So ''mahā-bhāga'' means those who have no sufferings, they're always possessed of all good fortune, he is called ''mahā-bhāga. Bhagavān''. The Sanskrit word is used, ''bhagavān'', "fortunate."

So Parīkṣit Mahārāja addressed Śukadeva Goswāmī as ''mahā-bhāga'', the most fortunate. Because he's perfect Vaiṣṇava, therefore he addresses, "My dear the most fortunate," ''mahā-bhāga. Adhunā'', "Now," ''yathaiva narakān naraḥ'', "These people are suffering in the hellish condition of life. How they can be rescued?" ''Nānā ugra-yātanān'': very severe punishment they are undergoing. People cannot see. They have no eyes to see, you see. They suffer in great calamities, and still they cannot see that, "I am suffering."

Just like when you pass through the streets of Australia—we go daily, morning walk—big, big skyscraper buildings have been constructed, and people are making plans, designs, working very, very hard, lifting so many heavy things. These are very heavy tasks, but they are thinking, "It is very happiness." (laughter) They are thinking, "We are making progress. We are making progress. We are bringing stones and irons on head and putting together, and it is progress. We are very happy." (laughter) This is going on.

This is called ''bahir-artha-māninaḥ'' ([[SB 7.5.31|SB 7.5.31]]). They are enamored by the external energy of the Personality of Godhead. These material things are products of the external energy of the Lord. ''Bhūmir āpo 'nalo vayuḥ khaṁ buddhir mano eva'' ([[BG 7.4 (1972)|BG 7.4]]). ''Bhūmi'', the earth—the iron, stone, wood, they are nothing but transformation of earth. Similarly, ''vapo'', water. So whatever we are manufacturing here, they are simply combination of earth, water, air, fire, that's all. Nothing but. ''Tejo-vāri-mṛdāṁ vinimayam'' ([[SB 1.1.1|SB 1.1.1]]). ''Vinimaya'', exchange of ''teja'', fire. ''Teja'' means fire, ''vāri'' means water, and ''mṛd'' means earth. Just like the bricks. What is this brick? You take earth, you take earth and mix it with water and put it in the fire, it becomes brick. So whole thing, either earth, stone or iron, anything, they are simply mixture of these five elements.

So I am spirit soul. I have been engaged in mixing these five things and big, big lumps, and gathering them just like children play in the sea beach, gathering so much sand and making like this, big house, and then it is fallen down. So we are engaged in these material activities, but we forget at the same time that there is, ready, atom bomb. As soon as there will be declared war, these things will be finished, immediately.

These people are not declaring war. America is not declaring war against Asia, Russia or China. They are thinking, because they know they have got the deadly weapons, atom, and that is the now diplomacy. When there will be war, the first dropping of atom bomb will be victorious. "Aah, victorious."

So this is called material civilization, that we do not know that these things will be finished today or tomorrow or hundred years after. It will be finished. And I am living soul, I am eternal, and I have been engaged in these material activities without knowing my progress of life, or without knowing my transmigration from . . . suppose I spent all my energy in this piling of stone and wood in this life, and next life if I become a rat or cat in their house, then what is the profit? (laughter)

And there is possibility. There is possibility, because after death you cannot say that, "I am going to be like this." That is under the hands of nature.

:''prakṛteḥ kriyamāṇāni''
:''guṇaiḥ karmāṇi sarvaśaḥ''
:''ahaṅkāra-vimūḍhātmā''
:''kartāham iti manyate''
:([[BG 3.27 (1972)|BG 3.27]])

''Prakṛti'' will take charge of you immediately. As soon as you give up this body, immediately ''prakṛti'' will take charge. Take charge means the ''prakṛti'' will test what is the mentality at the time of your death, and he will give you a body like that, automatically. The nature's law is working so nicely, so perfectly, that everything is becoming manifest automatically. Just like fire . . . ah, flower. You see how beautiful flower, rose flower, is coming into existence automatically. Don't think there is no brain.

There is brain, but the brain is so perfect and instant that you are seeing that it is becoming automatically grown. No. There is brain. Just like electric, electrons. Just like here is a machine working, and pushing some button it is recording, and pushing some button it is stopped. A child may think that it is being done automatically. No. There is a big brain behind this machine. Big brain. But a foolish man sees that it is being automatically.

Similarly, nature's law is, ''parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca'' (''Śvetāśvatara Upaniṣad'' 6.8, [[CC Madhya 13.65|CC Madhya 13.65, purport]]). ''Na tasya kāryam'' . . . these are the Vedic versions. ''Na tasya kāryaṁ kāraṇam ca vidyate''. Just like if we have to construct a skyscraper building, then we have to work so hard to collect the materials, and piling them and making them secure, so many things. So . . . but this material creation, this universe, was created not like that. Just like it is said in the Bible, " 'Let there be creation,' and there was creation." Similarly, actually it is so.

The ''parāsya śaktir'' . . . God's potencies are so subtle and perfect, as soon as He desires, immediately thing is ready. This is called ''yoga'' system, ''yoga'' system. Therefore Kṛṣṇa is known as Yogeśvara. Of all the ''yogīs'', He is the supreme ''yogī. Yathā yogeśvara kṛ'' . . . so there is work, but do not think that, "There was no work; automatically it comes." No. There was work, but it is so subtle and perfect. The same thing: the working, so many things are working, going on within the machine, that simply I push it on and it acts. Similarly, work is there for creation. The work is there, but it is actuated by the perfect potency of Kṛṣṇa.

That is real understanding. Don't think that it has come like ''mantra''. No. The ''mantra'' is like that, but we cannot see how subtle work is going on. If we cannot see even in our body . . . suppose there is some injury in your finger or any part of the body. You do not know how subtle work is going on to cure it. Medicine is not cure; medicine is only helping. But there is automatic way of curing it. Even your energy—this is your energy. My bodily pains and pleasures, so many things are going on. Just like so many, you cannot count even how many hairs are there on your head. You cannot count.

But it is your hair, and it is produced by your energy. You have got so much energy that as soon as you cut your hair, immediately next moment it begins to grow. Thousands and millions automatically growing. As soon as the body is dead, then no more growing, because energy is gone. So similarly, as in your body so much subtle energies are working, just imagine this universal body of Kṛṣṇa, ''virāṭ-rūpa'', how much subtle energies are working and there. So that we do not know. That is our ignorance.

So any slight deviation from the law, then we are put it into undesirable condition. That is a fact. Just like here, according to Vedic principle, the laws are given by Manu. Manu. From Manu, the word ''manuṣya'' has come, or "man." And there is ''Manu-saṁhitā''. In the ''Manu-saṁhitā'' it is stated that if a man commits murder, then he should be hanged. He should be hanged. That is followed by every human society. Why? But that means the sinful activities which he has enacted, if he is punished in this life, then he'll not so suffer against in the next life. His punishment will be finished. So that is a favor. If a murderer is hanged, then that is a favor shown by the government, because the next life you'll not have to suffer. So when Parīkṣit Mahārāja inquired:

:''adhuneha mahā-bhāga''
:''yathaiva narakān naraḥ''
:''nānogra-yātanān neyāt''
:''tan me vyākhyātum arhasi''
:([[SB 6.1.6|SB 6.1.6]])

"Kindly describe how these sinful men who are suffering, how they can be rescued from this sinful reaction," so Śukadeva Goswāmī replied:

:''na ced ihaivāpacitiṁ yathāmhasaḥ''
:''kṛtasya kuryān mana-ukta-pāṇibhiḥ''
:''dhruvaṁ sa vai pretya narakān upaiti''
:''ye kīrtitā me bhavatas tigma-yātanāḥ''
:([[SB 6.1.7|SB 6.1.7]])

He says: "My dear King, that unless he makes atonement for the sinful activities in this life, then next life he'll have to suffer." This is the answer. ''Ihaivāpacitim yathāmhasaḥ. Aṁhasaḥ'' means sinful activities, as he has done. How he has done? ''Kuryān manah-ukta-pāṇibhiḥ.'' Just see. We are committing sinful activities even by thinking. Even by thinking. If I think that, "I shall kill that man," this is mental activity. Still it is sinful. ''Manaḥ uktiḥ''. If I unnecessarily chastise you by words, "You rascal this and that," so many . . . that is also a kind of sinful activity. And if I commit by action, ah, that is sure. Therefore it is said, ''kṛtasya kuryān mana-ukta-pāṇibhiḥ. Pāṇibhiḥ'' with hands, or by mind or . . .

The concession for this age: when we think of any sinful activities it does not affect us, but when we actually . . . suppose I'm thinking of killing you. This thinking of killing you is also sinful, but unless I kill you, the sin is not, I mean to say, prominent. In this age that is concession. But we are actually thinking, feeling and willing and acting so many sinful activities that we do not know. That is the ignorance. So ''dhruvaṁ sa vai pretya narakān upaiti''. If he does not atone in this life . . .

Just like if I take some money from you, if I do not pay you, then I will have to pay four times next life. That you do not know. Four times, many times, with interest. Just like bank gives you interest, you have to pay. But we cheat so many people. We are thinking that we are very clever: "I can cheat so many persons and take money and enjoy." That is atheistic. ''Ṛṇaṁ kṛtvā ghṛtaṁ pibet yāvaj jīvet sukhaṁ jīvet'' (Cārvāka Muni). The atheistic philosopher . . . everything there are in Indian Vedic culture. Everything is discussed—atheistic, theistic, scientific, everything is there.

So this Cārvāka Muni was an atheistic philosopher. His philosophy was that so long you . . . now that philosophy is being followed at the present moment that, "You don't care for sinful activities. There is no life, and after finishing this body, everything is finished. Enjoy life as you like." This is going on. That is Cārvāka's philosophy. ''Ṛṇaṁ kṛtvā ghṛtaṁ pibet.'' He said that, "You enjoy life by eating as much as quantity as you can provide, ''ghee''." Because Indian philosophy means if you can eat . . .

Just like in Western countries, if you can eat meat you think that, "I am very much fortunate." Similarly, in India still, in villages also, they think that "If we can eat more ''ghee'', we are very fortunate." (laughter) So ''ṛṇaṁ kṛtvā ghṛtaṁ pibet yāvaj jīvet sukhaṁ jīvet''. So "Beg, borrow, steal—eat ''ghee''." Eat ''ghee'', because so long you live, you'll live very sumptuously eating ''ghee'' and become fatty. That's all. (laughter)

So ''ṛṇaṁ kṛtvā ghṛtaṁ pibet yāvaj jīvet sukhaṁ jīvet''. Live very happily. And then if you say that, "I have no money. If I borrow from friends ''ghee'', then I'll have to pay him." Because these are the injunctions in the ''śāstras''. But he is atheistic. He says, ''bhasmī-bhūtasya dehasya kutaḥ punar āgamano bhavet.'' According to Vedic culture, the body is burned into ashes. So when the body is burned into ashes, who is coming again and paying him back? (laughter) "Don't think about it. Everything is finished."

This is the atheistic knowledge. But actually it is not. If you take real knowledge from ''Bhagavad-gītā'', ''na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). That is real knowledge. After destruction of this body, don't think you are finished. You will remain. ''Tathā dehāntara-prāptir dhīras tatra na muhyati, dehino 'smin yathā dehe'' ([[BG 2.13 (1972)|BG 2.13]]). This is the first instruction. If you want to enter into spiritual life, you must know that you, spirit soul, you are eternal. You don't die; you are not finished. That after the destruction of this body, you accept another body, ''tathā dehāntara prāptir.'' These are the versions in the ''Bhagavad-gītā'', authoritative. And ''dehāntara'' means another body. There is no guarantee what kind of body you will get. That will depend on your work. You may get the body of a king or you may get the body of a hog, as you have done work in this life. This life is a preparation for the next life.

So here Śukadeva Goswāmī says that if one does not atone these sinful activities . . . that is ''prāyaścitta vidhi'', according to Vedic culture. In Christian also they have got ''prāyaścitta'': confession. Confession, the Christians are supposed to go into the church and confess the sinful activities and pay some fine, and then he becomes free. But that free, that excuse can be done once, twice, thrice, not perpetually. It is not possible. Suppose if you have done something wrong, and if you go to the court and say: "Sir, excuse me. I did not know," the court may excuse you one time, second time, but not for the third time. Third time you will be severely punished.

So these people who are thinking, "By going to the church, by confession, I become free from all sinful activities, and then let me go again, commit the same thing for the whole week, come again and confess," this is not very good business. (laughter) This is not very good business. Similarly, if you think also—you are chanting Hare Kṛṣṇa ''mantra''—Hare Kṛṣṇa ''mantra'' means you become free from all sinful reaction of life. But if you think that, "I have got an instrument, chanting Hare Kṛṣṇa ''mantra'', so let me commit all sinful activities, and I shall chant Hare Kṛṣṇa, it will be nullified," no. That is the greatest offense. That is the greatest offense. Out of ten kinds of offenses, this is the greatest offense. ''Nāmno balād yasya hi pāpa-buddhiḥ'' (''Padma Purāṇa, Brahma-khaṇḍa'').

So God can excuse you once, twice, thrice, not more than that. Then you will be punished. Because you are knowingly criminal, your punishment will be very severe. So those who think that, "This atonement, confession, or chanting Hare Kṛṣṇa is the counteraction of our sinful activities," they're greatest sinners. They're greatest sinners. They'll be severely punished. Just like a police, a policeman, a constable, if he commits theft, he's severely punished. He's to detect criminality, but he becomes himself criminal, then he's very highly punished. That is the law.

So here Śukadeva Goswāmī says that unless one atones his sinful activities done in this life, then he has to accept severe punishment in the next life. There is no excuse. This is the conclusion. ''Dhruvaṁ sa vai pretya narakān upaiti. Dhruvam. Dhruvam'' means sure. Surely he must suffer the hellish condition of life next life if he does not atone in this life. That is called ''prāyaścitta'', confession, so many things. ''Ye kīrtitā me'': "And I've already described them in the Fifth Chapter, that if you commit this kind of sin, you suffer like this; if you commit this kind of sin, you suffer like this." And he's giving a nice example:

:''tasmāt puraivāśv iha pāpa-niṣkṛtau''
:''yate ta mṛtyor avipadyatātmanā''
:''doṣasya dṛṣṭvā guru-lāghavaṁ yathā''
:''bhiṣak cikitseta rujāṁ nidāna-vit''
:([[SB 6.1.8|SB 6.1.8]])

"Therefore, my dear King, according to the gravity of sinful activities, one has to atone similarly." The example is, according to the gravity of the disease, the physician prescribes different types of medicine. If your disease is very severe, then the physician says that "You have to take this medicine. This is very costly. You have to live like this, or like . . ." You know, you know, everyone. Ordinary disease, that can be cured by giving some tablet, but if the disease is very severe, then you have to undergo severe medical treatment and suffering and so on. This very example. This is practical. This is practical. There is no question of doubting.

The example is given that in this life, if you have some severe type of disease, you have to pay the doctor's bill, also severe. That you cannot avoid. So why not for sinful activities? And what is disease? Disease, infection, means that is also violating the laws of nature. That is disease. Just I gave you the example: a little scratching of nail again means three, four days so much suffering. So you cannot violate. That is, that is breaking the laws of nature, breaking the laws of God. That is sinful. Either you take it as disease or sinful activities or whatever you call. This is . . . so you have to atone.

So Parīkṣit Mahārāja is answering—he's very intelligent—''dṛṣṭa-śrutābhyaṁ yat pāpam.''

(aside) You sit down properly if you are feeling sleepy.

:''dṛṣṭa-śrutābhyaṁ yat pāpaṁ''
:''jānann apy ātmano 'hitaṁ''
:''karoti bhūyo vivaśaḥ''
:''prāyaścittam atho katham''
:([[SB 6.1.9|SB 6.1.9]])

So Parīkṣit Mahārāja says that, "I accept that unless one atones, then he'll be punished, but what is the value of this atonement?" Just like a man falls diseased. He's habituated to some certain habits, and he falls diseased on account of that. He knows that, "I committed this mistake in respect of my healthy condition, so I'm now punished by this disease." He knows, and he has suffered, but why he commits again? This is the question. Why he commits again?

So Parīkṣit Mahārāja says that ''dṛṣṭa-śrutābhyaṁ yat pāpaṁ jānann apy ātmano 'hitaṁ'' ([[SB 6.1.9|SB 6.1.9]]). A person knows that this is not good for him. For example, a thief. A thief knows that stealing is not good. It is against law, and against our revealed scriptures also. No religious book or scriptures will say that, "You go on stealing." No. Neither the state laws also allow stealing. A man knows.

And suppose he's stolen in the past, and he was punished, or he sees that one who has stolen property, he is arrested by the police and he's being taken into the custody. He has seen it, he has heard it. We experience. We gather our knowledge by seeing and by hearing. So both things he has done, but still he is stealing. Why? This is the question.

So suppose if I knowingly do something and I make atonement and again I do it . . . or a disease. I know that if I attack this infection I'll suffer, still I, ah, become infected, and again I suffer. Again I go to the physician, he gives me medicine, again I'm cured, again. This is going on. Why this is? He has got experience, and still he has experienced, he has seen, he has heard, he has full knowledge that, "This kind of sinful activity will be fruitful in this way, and I'll have to suffer." Why does he do it? Therefore, he says:

:''kvacin nivartate 'bhadrāt''
:''kvacic carati tat punaḥ''
:''prāyaścittam atho 'pārtham''
:''manye kuñjara-śaucavat''
:([[SB 6.1.10|SB 6.1.10]])

"My dear Śukadeva Goswāmī . . ." If a man knows it, by knowing he may refrain for some time from sinful activities, but again he does it. Again he does it. He's forced. He's forced: "Let me do it. All right, I shall suffer. Doesn't matter." But again he suffers, and when he suffers he says: "Oh, I'll not do it again. I'll not do it again. I'll not . . ." But when he's cured, again he does it. Therefore, Parīkṣit Mahārāja . . . the same, confession, or anything you take, atonement. So Parīkṣit Mahārāja is comparing it, ''kuñjara-śaucavat''. It is just like the elephant's taking bath.

The elephant . . . this is natural, one can see, that elephant takes bath very thoroughly. He washes the body in the water, in the tank, very thoroughly for long time, becomes very cleansed. And as soon as he come on the shore he takes some dust and throws it. (laughter) That is nature, you have seen. So Parīkṣit Mahārāja . . . this is just like cleaning the body of an elephant like. The elephant cleanses the body very nicely, but as soon as comes to the land, he takes dust and throws over it. So what is the use of such atonement if I have to commit again? I do it again and again. Again I commit sinful activities, and again I atone. So what is the benefit of this atonement? This is a strong criticism of so-called confession and atonement.

Then because, as Śukadeva Goswāmī is the most intelligent instructor of ''Bhāgavata'' principles, the audience, Parīkṣit Mahārāja, he is also very important, very intelligent audience, and he has put this, that "What is the use of this atonement? I don't find any benefit of. If I have to commit the same sinful activities, what is the use of atonement? It is just like the bath taken by the elephant, ''kuñjara-śaucavat''." Therefore he replied:

:''bādarāyaṇir uvāca''
:''karmaṇā karma-nirhāro''
:''na hy ātyantika iṣyate''
:''avidvad-adhikāritvāt''
:''prāyaścittaṁ vimarśanam''
:([[SB 6.1.11|SB 6.1.11]])

"Yes, my dear King, you are right. Your question is very intelligent. Actually, by committing something wrong and reacting it by something else, that is not very beneficial. The real ''prāyaścitta'' is knowledge." Real ''prāyaścitta'' is knowledge. A thief is committing theft and going to the prison, suffers for six months, again he comes out, and again he commits theft, and within four days again he is put into the prison. We have seen many such cases. He . . . the thief comes out of the jail, and exactly after four days he's again put into the jail. So this action and reaction—one has committed theft, and the reaction is that he is put into the jail—this is not actually beneficial. Real is that thief must be given knowledge. Knowledge.

For want of knowledge, the whole world is suffering for want of knowledge. Therefore Kṛṣṇa consciousness movement is giving actual knowledge of the living entity, ''vimarśanam. Vimarśana'' means that think over the matter, that "Why I am doing this?" This is called ''brahma-jijñāsā.'' This is called ''brahma-jijñāsā.'' Means when a person becomes inquisitive about this "Why?" "Why I am suffering?" then he becomes intelligent. Then he comes to the standard of human life. And there is ''Upaniṣad, Kena Upaniṣad. Kena'' means "why."

Just like Sanātana Gosvāmī, when he approached Caitanya Mahāprabhu, he placed this question, "Why? Why I am suffering?" ''Ke āmi', 'kene āmāya jāre tāpa-traya''' ([[CC Madhya 20.102|CC Madhya 20.102]]). "I do not want to die. Why there is death? I do not want to suffer from disease. Why there is disease? I do not want to take birth. Why I am put into the womb of mother again and again? ''Janma-mṛtyu jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]). And I do not want to become old. Why I am forced to become old?" When a person comes to this standard, to inquire, "Why these things are there?" this is real intelligence.

Intelligence does not mean you gather, like asses, all the stones and iron and put them together and be satisfied that, "Oh, I am very happy." That is asses' business. Ass is very expert to overload his body with heavy tons of . . . you know that? Maybe you do not know, but in India there is washerman, he puts tons of cloth over the back of the ass, and it carries. It cannot move; still it carries it. And it goes to the washing ''ghāṭa'', washing place, and it stands there whole day eating little morsel of grass. He's thinking that "Unless I overload my back with this cloth, I cannot get this grass." Although he sees there are so many thousands and thousands of grasses all over, still he'll serve that washerman. Therefore it is called ass. (laughter) You see? Ass. (laughter) No intelligence; simply working for others, and eating a morsel of . . .

I've seen in New York, one very big publisher, he's very busy, but he's eating a few slice of bread and cup of tea and nothing more, that's all. You see? There are so many big, big men, they cannot eat much, but they work more than us, all day and night. Therefore they are called asses. ''Karmīs'', they are called asses. Not for his personal benefit, but he does not know for whose benefit he is working so hard, but still he is working, without benefit. Therefore ''sa eva go-kharaḥ.'' Those who are under the impression, the bodily concept of life, ''sa eva . . . yasyātmā buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādīṣu bhauma ijya-dhīḥ'' ([[SB 10.84.13|SB 10.84.13]]). So when the asses will come to this standard, "Why I am working so hard?" then he's human being; otherwise he's no better than the cows and the asses.

Therefore Parīkṣit Mahārāja here, Śukadeva Goswāmī, "Yes. Real ''prāyaścitta'' is to inquire, to become inquisitive." This is the ''Vedānta''-''sūtra'', beginning of ''Vedānta''-''sūtra'' philosophy. ''Athāto brahma jijñāsā. Vimarśanam.'' And:

:''nāśnataḥ pathyam evānnaṁ''
:''vyādhayo abhibhavanti hi''
:''evaṁ niyamakṛd rājan''
:''śanaiḥ kṣemāya kalpate''
:([[SB 6.1.12|SB 6.1.12]])

He's prescribing first thing. Just like if you live regular eating, if you take foodstuff not more than what you require, if you take nice foodstuff, healthy foodstuff, if you follow the hygienic principles, then you will never be attacked with disease. Very reasonable . . . (indistinct) . . . similarly, we have to live very regulative life; then we shall not be affected or infected by the sinful activities. That is the description. This is required. If we do not live regulative life, if we do not follow the regulative principles as they are given in the ''śāstra'', then in spite of being put into jail, in spite of my suffering, as soon as I come back, I again commit the same thing and again go to jail. This will happen.

The example is given very nicely here, that if anyone does not know how to live hygienically, healthfully, he must fall diseased. That's a fact. Similarly, one must have knowledge what is the value of this life, how I shall live, then he will be not subjected to the sinful activities. This is the conclusion. And if he lives like ass and cow, without any knowledge, without knowing the values of human life, then he must be subjected to the sinful activities and will be punished one after another, accepting different types of body.

The different types of body means that is our punishment. We may think it as happiness, but as soon as you accept a material body, you are subjected to the four principles of material distresses. What is that? ''Janma, mṛtyu, jarā, vyādhi''. You may think that you are very scientifically advanced—"There is no more distress in my life"—but Kṛṣṇa says: "No. If you are intelligent, then you should think of these four principle as distresses." What is that? Birth, death, old age and disease. But the modern so-called scientist, they cannot make any solution for birth, death, old age and disease; therefore they have left them aside: "Oh, don't care for them." That is ignorance.

Our real problem is not this temporary problem that we are in such-and-such distressed condition. That is temporary. But real problem is, as Kṛṣṇa says in the ''Bhagavad-gītā'', ''janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam'' ([[BG 13.8-12 (1972)|BG 13.9]]). If anyone is intelligent enough, he should always keep before him that there are . . . these are my distresses: ''janma-mṛtyu-jarā-vyādhi''. I don't want to die, so what I have done for stopping my death? What have I done to stop my birth? Huh? Because as soon as I die, again I enter into the womb of a particular type of mother. Again I have to live there, packed up. That is the . . . everyone knows. I cannot move even. No independence.

The insects biting my delicate body, I cannot protest. I am simply suffering. So many things. After coming out of the womb, still there is suffering. Suffering, suffering, suffering—the whole life is suffering—but I do not know how to compensate the suffering. That I do not know. That is ignorance. ''Janma-mṛtyu-jarā-vyādhi duḥkha-doṣānudarśanam''. Just like the ass cannot understand that he's suffering, loading so much cloth upon his back. That is ass, one who cannot understand the suffering. And we are taking it, "This is now pleasure. This is not suffering, this is pleasure. I am working so hard."

I remember long ago, about forty years ago, one of my servant, he left my service and he was pulling on ''ṭhelā''. You know ''ṭhelā'', a hand-pulled cart? So after that he came to see me. I asked him, "How you are doing now?" So he was very pleased that, "I am working, pulling on this ''ṭhelā'' and eating sumptuously, and by evening it becomes all digested and again I'll eat." That is the . . . (indistinct) . . . he's eating sumptuously, and by working, by pulling on the ''ṭhelā'', hard labor, whole thing is digested, and again goes in the evening he eats very sumptuously, he is very pleased. That is his success of life. So people are doing like that. They are eating in the morning and working very hard whole day, and in the evening again he becomes hungry and eats more sumptuously. That is his happiness. That is his happiness. But he does not think that these distresses are there: ''janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam'' ([[BG 13.8-12 (1972)|BG 13.9]]).

So there is no solution for them made. The so-called scientist, philosopher, they do not . . . "Oh, death is natural. What is this? I'll have to . . . I'll die." But when there is warning, "Now death," there is . . . I have seen, everyone has seen that as soon as there is earthquake, they began to scream: "Oh, now I'm going to die, going to die." As soon as there is any shaking in the aeroplane, they began to scream. (laughter) He's afraid of death, but he says: "Oh, that is not a problem." You see? He has got his experience that at the time of death it is very severe punishment. Therefore ''Bhagavad-gītā'' says, ''janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam'': "You may be satisfied with your foolish idea that you are very happy, but if you are intelligent, then you must always keep yourself . . ."

The Cānakya Paṇḍita also said that those who are advancing in spiritual life, they should place before him that, "Here is death," just before him. And those who are ''karmīs'', like ass, they'll always think that, "I'll never die." The spiritualist always think that, "I am dying, dying, going to die next moment." And the ''karmīs'', he should think that, "I'll live forever." Otherwise he cannot work. He cannot. Unless he is put into this ignorance that he'll never die, he cannot work.

So at the modern age the people are simply kept into ignorance so that they can work like ass and cow and be satisfied. This is the present civilization. And this Kṛṣṇa consciousness movement is a fight against this civilization, this wrong civilization. This Kṛṣṇa consciousness . . . the people are being denied their privilege. The human life is meant for getting out of this ignorance of life. But people are put into ignorance, and their human life is being spoiled. So therefore this Kṛṣṇa consciousness movement is the greatest welfare activities to the human society. Those who are intelligent enough, they should try to understand it and help it as much as possible. Otherwise it is very risky civilization. People are kept into ignorance. He does not know what is the value of life. He does not know what he is. He does not know what is God. He does not know what is life. He does not know what he is going to become next life. He's completely in darkness.

Therefore ''Bhāgavata'' says, ''parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam'' ([[SB 5.5.5|SB 5.5.5]]). So long he does not inquire that, "What I am? What is my necessity? Why I am suffering?"—unless one comes to this position of inquisitiveness, whatever he is doing, it is all defeat for him. It is all defeat for him because he does not know what is his position. So this Kṛṣṇa consciousness movement is just to giving him the chance to understand himself, and it is very easy. It is very easy. As it is stated in the ''Bhagavad-gītā'':

:''janma karma me divyam''
:''yo jānāti tattvataḥ''
:''tyaktva dehaṁ punar janma''
:''naiti mām eti . . .''
:([[BG 4.9 (1972)|BG 4.9]])

If you simply try to understand Kṛṣṇa—why Kṛṣṇa advents Himself, why does He come, why does He disappear, what are His activities, what is His philosophy—this is Kṛṣṇa. If you simply try to understand Kṛṣṇa, then the result will be ''tyaktva deham'': after giving up this body, no more accepting. That is, you stop your ''janma-mṛtyu-jarā-vyādhi'' ([[BG 13.8-12 (1972)|BG 13.9]]). This is the science of Kṛṣṇa consciousness.

Thank you very much. Hare Kṛṣṇa. (end)