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731230 - Morning Walk - Los Angeles

2020-05-14T10:20:43Z

MatthiasS:

[[Category:1973 - Morning Walks]]
[[Category:1973 - Lectures and Conversations]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-12 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - USA]]
[[Category:Morning Walks - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:1973 - New Audio - Released in May 2015]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Morning Walks - by Date]]'''[[:Category:Morning Walks - by Date|Morning Walks by Date]], [[:Category:1973 - Morning Walks|1973]]'''</div>
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<div class="code">731230MW-LOS ANGELES - December 30, 1973 - 41:18 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/731230MW-LOS_ANGELES.mp3</mp3player>

Śrutakīrti: Morning Walk, December 30, 1973. (break)

Śrutakīrti: (introducing tape) Morning Walk, December 30, 1973. (break)

Prajāpati: In this morning's class you were giving us the example of the takeover of the kingship, of the ''brāhmaṇas'' getting rid of a bad king. So many times in the literature you've given us, whether Kṛṣṇa killing His uncle King Kaṁsa, or the Mahārāja Yudhiṣṭhira and Arjuna in the Battle of Kurukṣetra killing the old political regime that are demoniac consciousness. Is this the recommended means in Vedic literature for getting rid of bad government, or are there other means that are described, that one can get rid of demoniac government and take over with godly rulers?

Prabhupāda: Well, in politics, unless there is violence, you cannot take. Simply by sweet words, not possible. That was the difference between our political leaders Mahatma Gandhi and Subhas Chandra Bose. So Subhas Chandra Bose was of opinion that—and that is a fact—that "You are agitating non-violence. These people will never care for your non-violence. Unless there is violence, so these Britishers will never go away." So Gandhi would say: "No, I am not going to accept this violence theory. I shall continue."

So for thirty years . . . he started from 1917, and up to '47, the Britishers did not go. But when Subhas Chandra Bose, he saw . . . he took the political power. He became the president. But the Gandhi was angry. So because he was old leader, out of respect, he resigned the presidentship. Then he though that "So long this man will live, there will be no independence." So he went out of India and joined with Hitler, and Tojo, Japanese.

Nitāi: Who went out of India, Prabhupāda? Who went out of India?

Prabhupāda: This Subhas Chandra Bose. And he organized the INA, Indian National Army. So when this Indian National Army was organized and the Britishers . . . they were great politician. They saw, "Now the army is going to national movement. We cannot be." Then they left. Because it was not possible. They were maintaining British Empire with Indian money, Indian men. You see?

They did not conquer by their British soldiers all round the Far East, Burma and the Mesopotamia and Egypt. That was Indian army, the Sikh soldiers and the Gurkha soldiers, and Indian money. On the pretext that, "For Indian protection, we are maintaining this army," actually, they were expanding their empire, Africa, Burma. And when they saw that "India is lost," voluntarily they liquidated all others. Went back . . . back to home, back to Godhead. (devotees laugh)

So in politics this is nonsense, non-violence. It is nonsense, cowardism. In politics in sweet word you cannot get. There must be fight, arms. That is army, "If you don't agree, then fist." That is politics. There must be violence. Otherwise you cannot control. When there is educated good men, then you can argue. But when people are ruffians, there is no question of good . . . ''Argumentum baculum'', I told you the other day.

(break) . . . in the beginning of creation, the fight between the demons and the demigods, ''devāsura-yuddha''. That is always there. In the European history, without revolution, no order changes. Even the Russian Revolution was there, French revolution was there. In England, Cromwell? Cromwell? Cromwell Revolution?

Nara-nārāyaṇa: Yes.

Prabhupāda: Yes. So without revolution, violence, you cannot change old order. "Old orders changes, giving place to new." That old order changes . . . everywhere it is by violence. The ''Mahābhārata'' also, the Battle of Kurukṣetra. Kṛṣṇa was there. He tried to settle up. But it was not settled without violence. ''Paritrāṇāya'' . . . what is that? ''Vināśāya ca duṣkṛtām. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām'' ([[BG 4.8 (1972)|BG 4.8]]). Kṛṣṇa also comes, ''vināśāya ca duṣkṛtām'', to . . . for killing the demons. Kṛṣṇa also comes. (break)

Nalinīkaṇṭha: . . . will be overthrown and replaced with God conscious beings?

Prabhupāda: No. I am not talking of any government. We are not in politics. We are talking of preaching. Why? Why this government you should try to change? Where is the better replacement? First of all find out the better replacement. Then you talk of changing. Where is the better replacement? To replace one rascal with another, that is not . . . now democratic government, if the people become Kṛṣṇa conscious, then naturally their leader will be Kṛṣṇa conscious. So automatically it will change. There is no question of violence. What is the use? Now, suppose by violence you become the president of the United States. Will you be able to do something?

Nalinīkaṇṭha: No.

Prabhupāda: Then what is the use? Because under democratic government, your order is not final. So if the people are demons, then what you will do? You cannot do anything. Therefore the people's mentality, consciousness, should be changed by this Kṛṣṇa consciousness movement. When they become God conscious, Kṛṣṇa conscious, they will select Kṛṣṇa conscious president. Then everything finished. Formerly people used to accept the king as the final authority, but at this present moment, that is not accepted. People must accept. Now it is people's government. So unless people are God conscious, you cannot have good government. In comparison to other governments, your government is far better. People here not starving.

Nalinīkaṇṭha: Yes, I have seen.

Prabhupāda: Yes. In other governments people are starving. They have no food. That is the worst government. First necessity of life, that one must eat, one must have shelter, but other governments cannot even do that. But in your country, you have got enough food, enough shelter, everything is there. That consideration, your government is very nice government. Bare necessities of life must be supplied. Here the fault is extravagancy.

Nalinīkaṇṭha: Too much.

Prabhupāda: Too much, yes. Luxury leads to poverty. Too much luxury. Now it will deteriorate.

Nalinīkaṇṭha: I was reading in one of the books that you have translated, you said that as more people become Kṛṣṇa conscious, the mentality of all of the people in that area, they lose their desires for material enjoyment.

Prabhupāda: No. Material enjoyment, you enjoy, but not like cats and dogs. You enjoy material life like human being. That is our proposal. Not like cats and dogs. Is it not enjoyment when you sit down in the Deity room and chant Hare Kṛṣṇa and read philosophy? It is not enjoyment?

Nalinīkaṇṭha: Yes, it is very nice.

Prabhupāda: So this is human enjoyment. And to go to the brothel and drink and fight and talk all nonsense, is that enjoyment?

Nalinīkaṇṭha: No.

Prabhupāda: That is cats' and dogs' enjoyment. We must enjoy like human being. Enjoyment is not denied. Why should we deny?

Nalinīkaṇṭha: No, but as more people become Kṛṣṇa conscious, there will be more of a desire to live simply.

Prabhupāda: That is good for them. That is good for them. Because at the present moment they are missing the aim of life. That is the defect. They do not know what is the goal of life. They are thinking, "We are also like cats and dogs." And that is the defect of the modern civilization. Our human life is to achieve the highest perfection. Otherwise, this ''āhāra-nidra-bhaya'' . . . even the small birds, they know. Just see how they are protecting themselves. They are also afraid of danger, and they are doing their own way. So if we simply discover atomic weapons for defense, that is not final advancement of civilization. Final civilization is how to save yourself from death. That is civilization. And there is no such program.

''Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam'' ([[BG 13.8-12 (1972)|BG 13.9]]). The highest perfection is how to save oneself from these four miserable condition: birth, death, old age and disease. They do not know. Nobody knows. Here is the process, Kṛṣṇa consciousness. If people become Kṛṣṇa conscious, then he can solve these problems. That is real defense.

(pause)

So defense, automatically the small birds are taking. You see? They are so alert that the water cannot overcome them. Immediately they flee, by nature. This boy, his leg became full of water, but they are not. (laughter) They are so careful. Just see. By nature they are defending. Just see. Such a big wave is coming for him, "Yes, fly away," immediately.

Devotee: Even while he's eating, he's still . . .

Prabhupāda: Yes. He knows how to do it. Therefore I was explaining the other day, that for eating, for sleeping, for having sex intercourse and to defend, there is no use of education. Everyone knows automatically. But at the present moment, the whole education is on this point. Real education—what is life, what is goal of life—they do not know. This is the point.

Prajāpati: Śrīla Prabhupāda, the little children now, their favorite game is to play "Śrīla Prabhupāda." They will make a ''vyāsāsana'', the children, and one will play you, and they'll sit on it and get a gong, and they'll have play cookies, and the other children will come and take the cookies. They play like that. Then they hold class. They have a ''Bhagavad-gītā'', and they'll chant ''oṁ namo bhagavate vāsudevāya.'' And then after that they will just make up, ''nu na boy ee char'', (imitates chanting) like that. (Prabhupāda laughs)

(pause) (break)

Prabhupāda: . . . where is their food? Immediately, just see.

Nara-nārāyaṇa: The food and the sand, it looks exactly the same.

Prabhupāda:Eh?

Nara-nārāyaṇa: The food and the sand, it looks exactly the same. So how they are immediately able to tell which is which?

Prabhupāda: Yes. Just see their intelligence. You are very much proud of your intelligence. Just see their intelligence. Everyone is intelligent. Therefore actual intelligence is he who knows Kṛṣṇa. He does not know Kṛṣṇa. He has got intelligence—you cannot deny that—but he cannot understand Kṛṣṇa. That is the defect. You have got intelligence; you can understand Kṛṣṇa. So if you don't use your intelligence for understanding Kṛṣṇa, you are nothing but cats and dogs. ''Kṛpaṇa''. They are called ''kṛpaṇa. Kṛpaṇa'' means miser. One has got money but he does not know how to utilize it, he is called ''kṛpaṇa'', miser.

They are so rascal that they cannot conceive that there is something as God and He can be known. Hopeless. That is the real point. Otherwise, why so many scientists are . . .? They know, "This is idea only. There is nothing like God. So let us put our theories." That's all. That is your business, theology. They are so rubbish. That was the first publication in (''the Village'') ''Voice'' paper. They wrote when I first began in 1965 that "We thought that God is dead, but Swāmījī has brought God in ''kīrtana''." They admitted this. I think the paper, you have got copy. You can see. It said exactly like this, that "We thought God is dead, but here we see, Bhaktivedanta Swami has brought God in ''kīrtana''." That's it.

Child: Perfect . . . (indistinct)

Prabhupāda: What is that?

Child: Shells.

Prabhupāda: What you will do? (laughs) No, there is no pearl.

Child: What?

Prabhupāda: There is no pearl. Throw it. Wash your hand. Wash.

Prabhupāda: Some our men are still coming?

Karandhara: Yes . . . (indistinct) . . . (break)

Prajāpati: . . . current, popular for the last few score of years of Western theology, called systematic theology, in which the various areas of religious or spiritual understanding were covered almost in category. They would take a certain phrase like "creation . . ."

Prabhupāda: No, no. Some kind of speculation.

Prajāpati: I am not talking about the content, which is nonsense, but the form which expounds each, like, area of thought by itself.

Prabhupāda: Jurisdiction.

Prajāpati: Yes.

Karandhara: That's known as speculation.

Prajāpati: But would it be a good proposition to present Kṛṣṇa conscious philosophy in such a systematic way?

Prabhupāda: Oh, yes. You do it. Do it. That is intelligence. Here is the only systematic way to understand God. You simply try to understand the first verse of the ''Śrīmad-Bhāgavatam.'' Then everything is explained there. Now you can . . . I have explained that, what is meant by God. God means the source of everything. Where is that theologician who can deny it? The first proposition is, "God is that which is the source of everything." Now the next question will be, "What is that source, animate or inanimate?" Just like the scientists, they are claiming "matter." This should be discussed. Then you come to the conclusion, "He must be animate." Then next question is, "Wherefrom the animation came?" Then the conclusion should be that, "He is self-sufficient. There is no need of cause." Then "Why people cannot understand?" That answer is that "Even great, great personality like Brahmā, Indra, they also bewildered." In this way, everything is there in that verse, systematical. ''Yatra tri-sargo 'mṛṣā'' ([[SB 1.1.1|SB 1.1.1]]).

Now this material world is also creation of God, but it is shadow; it is not reality. The reality is where there is no illusion, and that is spiritual kingdom. That is the place of God. Everything is there in that verse in the beginning. And then next verse is, the so-called religions, they are kicked out from this ''Bhāgavatam''. The religion is, "God is great, and everyone should worship Him." ''dharmaḥ projjhita-kaitavo 'tra paramo nirmatsara'' . . . ([[SB 1.1.2|SB 1.1.2]]). And it is meant for the first-class non-envious person. One who is envious, he will think, "Oh, why shall I worship God?" He cannot. One who is non-envious, he understands that "God is great always. I am always subordinate. Therefore I must worship." This is . . . in systematic way you discuss. "I must worship, because I am dependent. I am not final authority. So the great . . . God is great, and I am always small. So it is my duty to submit to the great." So that is ''bhakti''.

So you can discuss in a systematic way. ''Bhāgavata'' is there. There is no difficulty. And it is said there, ''īśvaraḥ sadyo hṛdy avarudhyate'' ([[SB 1.1.2|SB 1.1.2]]): "By studying this literature, the God immediately becomes captured." Immediately becomes captured. These people are searching after God, but if one understands ''Śrīmad-Bhāgavatam'' from the very beginning, rightly, immediately God is captured. ''Sadyo hṛdy avarudhyate, śuśrūṣubhiḥ'', "Those who are seriously and inquisitive, for them." ''Tat-kṣaṇāt'', "immediately." There is no need of taking time, that, "So many years it will take." No. ''Tat-kṣaṇāt''. These are stated in the ''Bhāgavata''.

Prajāpati: We have all the theology, then. This is the theology.

Prabhupāda: Yes. You present ''Śrīmad-Bhāgavatam'' in true perspective. Then it will be perfection of your education. The so-called theologicians, they cannot understand God. It is not possible. That is not the way that, "I put my theory." He does not understand his value first, that "What is the value of my theory? If I am imperfect, what is the value of my theory?" He does not understand the first principle, and he puts theory. Another rascal, he is putting theory. So what is the value of these theories?

Nara-nārāyaṇa: Actually they are simply selling their theories. Whoever will buy it, they are selling it to.

Prabhupāda: Another rascal is buying. We are not buying. ''Śrīmad-Bhāgavatam amalaṁ purāṇam'' ([[SB 12.13.18|SB 12.13.18]]). Spotless knowledge, ''Śrīmad-Bhāgavatam. Amalam. Amalam'' means without any spot. (break) . . . of God is given in the dictionary, "supreme being." That is very nice. Everywhere we see that on the top there is a supreme being, just like in your state, the president. So why not this big government, a supreme being? Where is the difficulty? Without something supreme, controller, things cannot go nicely. Otherwise why you select a president? Why you select a supreme being and give him all power that, "Your order will be final"? Why you do that? Because you want the government must go on nicely. Otherwise there is no need of electing a president. So supreme being must be there, in every management. So this big huge management, there must be supreme being. And that is God. Clear, simple understanding. How can you deny?

The difficulty is that with our poor fund of knowledge, we cannot understand that how a supreme being, person, can create the sky, this huge water, the sun, moon. Because I am thinking, "God must be like me." A Dr. Frog. He is thinking, "Atlantic Ocean must be like this well." That is our defect. He cannot conceive that beyond this well there can be a vast, great mass of water. He cannot conceive. So comparing his intelligence, he is thinking that "How it is possible that a person can create such a big sky, such big, huge . . .?" ''Bhūmir āpo 'nalo vāyuḥ'' ([[BG 7.4 (1972)|BG 7.4]]). This earth, so big, huge quantity of earthly planet. So not only one; millions. And then water, then fire, then . . . he cannot conceive. He is thinking that, "If there is God, He must be like me. So I cannot do this. Therefore there is no God." The same, "Yes. I close my eyes. Then there is no enemies." That's all.

He should be intelligent. Just like we are here ten or twenty men. You accept that, "He is our ''guru''. He is most intelligent man." Similarly, somebody is more intelligent than me, somebody is more intelligent, more intelligent. Go on searching. Find out the final intelligent. That is comparative intelligence. That we know. But what is that final intelligence? That we must know. That is God. Just like the sun. If we think that beyond this sun there is no more planet, that is not correct. You cannot go beyond this sun. That is another thing. But all the planets are surrounding the sun. That everyone knows. So if there is a planet this down the sun, why not up the sun? It is common sense. This water is impersonal, but go down the water, you will find millions of persons, aquatics. Those who are seeing superficially on the surface, they have concluded, "Now finished. All personality finished. It is all vacant." That is poor fund of knowledge. Real knowledge is go deep into the water, you will find millions of creatures. They are living very nicely within the water. ''Aṇḍāntara-stha-paramāṇu-cayān'' . . . (Bs. 5.35) Even within the atom, you will find personality.

Devotee: Is that personality within the atom Paramātmā?

Prabhupāda: Yes. Kṛṣṇa. Govinda.

Devotee: When they release the atomic energy, where does that energy come from?

Prabhupāda: From Kṛṣṇa. ''Ahaṁ sarvasya prabhavaḥ'' ([[BG 10.8 (1972)|BG 10.8]]). He is the origin of everything. Don't you read ''Bhagavad-gītā''? ''Ahaṁ sarvasya prabhavaḥ.'' The atomic energy is different from ''sarvasya. Sarvasya'' means everything. Everything comes from Him. The atomic energy must come from Him. Right conclusion.

Devotee: I was wondering if they . . . they say they are splitting the atom, and Kṛṣṇa is living within the atom. When they divide the atom, there is so much energy released.

Prabhupāda: That is Kṛṣṇa's energy. Because Kṛṣṇa is there, therefore you will find Kṛṣṇa's energy.

Devotee: Is that more directly Kṛṣṇa?

Prabhupāda: Directly, yes. You cannot even tolerate the atomic energy, and He has got reserved so many other energies. ''Parāsya śaktir vividhaiva śrūyate'' (''Śvetāśvatara Upaniṣad'' 6.8, Cc. ''Madhya'' 13.65, purport). Millions of energies Kṛṣṇa has got. This is one of the energy. You cannot tolerate it. Reservoir of all energy.

Prajāpati: Today everybody is lamenting the energy crisis, Śrīla Prabhupāda.

Prabhupāda: Hah. There is no crisis. They have created the crisis, the rascals.

Karandhara: Prabhupāda, we will have to cross over to here . . . (indistinct)

Prabhupāda: All right.

Karandhara: Walk down here.

Prabhupāda: Oh, that's all right. They say: "Conservation of energy." So why there is crisis? Find out the reservoir and find out the energy. That is the scientific theory, "conservation of energy." Find out where the energy comes from. (break) When it is finished, so I ask, "Just go to the kitchen. Find out some more to eat." So that is the source of energy. You find out the source of energy, then there is no crisis. (laughter)

But the rascals, they do not know where the ''purī'' is being made. He is going to the privy. (laughter) "Might be ''purī'' here." That is their mistake. He does not know the ''purī'' is being supplied from the kitchen, not from the latrine. That is their mistake. Instead of going to the kitchen they are going to the latrine. Their advancement of knowledge is up to latrine. That's all. That is the ''Vedānta'' information. The conservation of energy is first explained in the ''Bhāgavata'': ''janmādy asya yataḥ'' ([[SB 1.1.1|SB 1.1.1]]), that here is . . . (break) (end)

731225 - Lecture Initiation - Los Angeles

2020-05-14T10:00:46Z

MatthiasS:

[[Category:1973 - Lectures]]
[[Category:1973 - Lectures and Conversations]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-12 - 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 - Initiations]]
[[Category:Letters Giving the Names of New Initiates]]
[[Category:1973 - New Audio - Released in May 2015]]
[[Category:Audio Files 05.01 to 10.00 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">731225IN-LOS ANGELES - December 25, 1973 - 06:25 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/731225IN-LOS_ANGELES.mp3</mp3player>

Karandhara: Prabhupāda, do you want to give the names before the ''kīrtana''?

Prabhupāda: What?

Karandhara: You want to give the names to the new devotees before the ''kīrtana'', and after the ''kīrtana'' go on the walk?

Prabhupāda: The name is not given?

Karandhara: No. I have the beads.

Prabhupāda: So without name, how can we give?

Karandhara: No, I have the names.

Prabhupāda: Names also?

Karandhara: Do you want to give them now?

Prabhupāda: Oh. Yes. We can give. So come on. No, no, ''mantra'', one ''mantra''. That ''mantra''. Chant ''mantra'', then I will give the name.

Karandhara: All right. (break)

Pradyumna: Everyone sip water, take water. Take spoon in left hand.

(break)

Prabhupāda: . . . such atmosphere. So we have to maintain this. (break)

Karandhara: Jesus. (devotee comes up) Virāha.

Prabhupāda: Virāha. Virāha dāsa. I am not asking individually about the four principle. I suppose you know this. But just I was explaining ''sat'' and ''asat''. These two things are side by side. Just like there is darkness and there is light, you can see merging in the sunlight. You'll see, one side is light, and one side is dark. Similarly, ''sat'' and ''asat'', they are existing side by side. If you don't remain this side, then you come to this side. So it is my choice. So this Hare Kṛṣṇa is the bright side, and the other things, material activities and sinful activities—meat-eating, intoxication, gambling, illicit sex—the dark side. So it is your choice. If you remain the bright side, then your progress is certain, and if you fall down again on the dark side, that is your misfortune. You should always remember that. Come on.

Karandhara: Marcos. Name is, Virabāhu.

Prabhupāda: Your spiritual name—Virabāhu dāsa.

Karandhara: Ilan. Name is Havi, Havi dāsa.

Prabhupāda: Havi?

Karandhara: Havi.

Prabhupāda: Havi. Your name is Havi dāsa.

Karandhara: Argenis. Name is Tamohara.

Prabhupāda: Tamohara. Your name is Tamohara.

Karandhara: Manuel. Pramāṇa.

Prabhupāda: Pramāṇa. Your name is Pramāṇa dāsa.

Karandhara: Lynne. Manīndra-bhusana.

Prabhupāda: Male? Male? Female? Oh.

Karandhara: No, female.

Prabhupāda: Someone in the . . . (indistinct) . . . Manīndrā. Manīndrā. That's all.

Karandhara: Cary. Kusumikā.

Prabhupāda: So she has got another?

Karandhara: Those are extra, just extra sets.

Prabhupāda: Oh. So your name is Kusumikā . . . (indistinct)

Karandhara: Kaylyn. Kartā, Kartā dāsī.

Prabhupāda: Kartā dāsī.

Karandhara: Elba. Name is Varā. Varā dāsī. V.a.r.a.

Prabhupāda: Varā dāsī. ''Vara'' means excellent. (laughter)

Karandhara: Audrey. Name is Dhattreyī. Dhattreyī.

Prabhupāda: Eh? Dhattreyī. Dhattreyī dāsī. That's all?

Karandhara: That's all, Prabhupāda.

Prabhupāda: Hare Kṛṣṇa.

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

730813 - Conversation D - Paris

2020-05-13T05:59:02Z

MatthiasS:

[[Category:1973 - Conversations]]
[[Category:1973 - Lectures and Conversations]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-08 - Lectures, Conversations and Letters]]
[[Category:Conversations - Europe]]
[[Category:Conversations - Europe, France - Paris]]
[[Category:Lectures, Conversations and Letters - Europe]]
[[Category:Lectures, Conversations and Letters - Europe, France - Paris]]
[[Category:Conversations with Religious Clergy]]
[[Category:Audio Files 05.01 to 10.00 Minutes]]
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<div class="code">730813R4-PARIS - August 13, 1973 - 05:05 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/730813R4-PARIS.mp3</mp3player>

(Conversation with French Nun)

Yogeśvara: She's asking . . . this is a French nun, and she wishes to know whether for us Christ is the son of God or is He God Himself, or what is the identity of Lord Jesus Christ?

Prabhupāda: Yes. Jesus Christ says that he's son of God. That's all right. We accept.

(Yogeśvara translates French throughout) (break)

Prabhupāda: . . . ordinary son. And he's powerful son. (break)

Yogeśvara: . . . question. She asks what is the difference between our understanding of reincarnation and the Christian concept of the resurrection of Jesus Christ. Christ said he would come again. Is there a difference? Is it the same thing?

Prabhupāda: I don't find anything.

Yogeśvara: There was this gentleman this afternoon who was asking you about people who are constantly . . . constantly being tested by all kinds of miserable circumstances. She asks: Is it not a sign of a soul that God has chosen to favor that he sends them such miserable conditions of material life?

Prabhupāda: Yes. Devotee, in miserable condition, they accept it as a favor of God. (break) . . . in the ''Bhāgavata'':

:''tat te 'nukampāṁ susamīkṣamāṇo''
:''bhuñjāna evātma-kṛtaṁ vipākam''
:''hṛd-vāg-vapurbhir vidadhan namas te''
:''jīveta yo mukti-pade sa dāya-bhāk''
:([[SB 10.14.8|SB 10.14.8]])

We are put sometimes in difficult position. But a devotee takes the difficult position as mercy of God. (break)

Yogeśvara: She, she asks you for an explanation of an event that happened to her sister. Her sister died at the age of five and a half years. And just before her death, she apparently was able to explain some of her past lifetimes to her mother, that she had formerly been a princess or of noble birth, and that now she was being called. Is there some explanation for that?

Prabhupāda: Yes. She remembers of her last birth. That is quite possible. Because we are changing body. So one who can remember about his past life, they are called ''jāta-smaraṇa''.

Yogeśvara: ''Jāta-smaraṇa''?

Prabhupāda: One who can remember about his past life. (break) . . . means forgetting everything of the past life. (break) . . . times a person remembers. (break)

Yogeśvara: She asks for a definition of the word "occult." What is something that is occult, something occult, or mystic? What is it?

Prabhupāda: Mystic?

Yogeśvara: Mystic. What is mysticism?

Prabhupāda: I do not say anything on mysticism. Mystic, something, it is called ''rahasya''.

Yogeśvara: ''Rahasya''?

Prabhupāda: ''Rahasya''. Something wonderful. Is that meaning, mystic?

Indian man: Mystic . . . I mean. I think when Western historians and literators explain Indian religious literature, especially literature of ''bhakti-mārga'', they term that those are the mystics, and also they term the Sufi poets are mystics. (break)

Prabhupāda: . . . say mystic means ''rahasya''.

Yogeśvara: ''Rahasya''.

Prabhupāda: ''Rahasya'' means it is little difficult to understand. (break)

French Nun: (French) (break)

Prabhupāda: Just like Kṛṣṇa says in the ''Bhagavad-gītā'', ''rahasyam, rahasyam etad uttamam. Rahasyam etad uttamam.'' This ''Bhagavad-gītā'' is the first-class mystic. ''Rahasyam etad uttamaṁ, bhakto 'si me priyo 'si me'' ([[BG 4.3 (1972)|BG 4.3]]): "Because you are My devotee, you are My dear friend, you'll understand."

So mysticism is not understandable by common man. It requires a special qualification. Just like to understand, it is also mysticism—understand, to understand God. This is also mystic. It is not understandable by ordinary man.

Yogeśvara: (French) (end)

730729 - Lecture BG 01.41-42 - London

2020-05-10T14:43:49Z

MatthiasS:

[[Category:1973 - Lectures]]
[[Category:1973 - Lectures and Conversations]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-07 - Lectures, Conversations and Letters]]
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[[Category:Lectures, Conversations and Letters - Europe]]
[[Category:Lectures, Conversations and Letters - Europe, England - London]]
[[Category:Lectures - Bhagavad-gita As It Is]]
[[Category:BG Lectures - Chapter 01]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
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<div class="code">730729BG-LONDON - July 29, 1973 - 41:50 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/730729BG-LONDON.mp3</mp3player>

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

:''saṅkaro narakāyaiva''
:''kula-ghnānāṁ kulasya ca''
:''patanti pitaro hy eṣāṁ''
:''lupta-piṇḍodaka-kriyāḥ''
:([[BG 1.41 (1972)|BG 1.41]])

(break)

''saṅkaraḥ''—such unwanted children; ''narakāya''—for hellish life; ''eva''—certainly; ''kula-ghnānām''—of those who are killers of the family; ''kulasya''—of the family; ''ca''—also; ''patanti''—fall down; ''pitaraḥ''—forefathers; ''hi''—certainly; ''eṣām''—of them; ''lupta''—stopped; ''piṇḍa''—offerings; ''udaka''—water; ''kriyāḥ''—performance.

Translation: "When there is increase of unwanted population, a hellish situation is created both for the family and for those who destroy the family tradition. In such corrupt families, there is no offering of oblations of food and water to the ancestors."

Prabhupāda: ''Saṅkaro narakāyaiva''. When there are unwanted children, then the family tradition, the family obligation, they are all forgotten. At the present moment, nobody knows that after death there is life, and still such life is connected with the family, the forefathers and the descendants. Nothing of this science is known at the present moment.

More or less, exactly like animals. That's all. As animal has no such feelings or connection—simply the number of days he will live, he will eat, sleep, have sex life and die, that's all. This subtle regulation of family connection is unknown at the present moment, and still they are very much proud of advancement of knowledge.

So unwanted children, as we have discussed in the previous . . . ''praduṣyanti kula-striyaḥ'' ([[BG 1.40 (1972)|BG 1.40]]). If the woman, ''kula-striyaḥ'', family . . . family woman and prostitute are different. Still in India, the uncontrolled women, or there is a class of prostitutes, they are not family women. But ''kula-striyaḥ'', family women, they have got so many obligations. There is a verse that ''svargāpta-kāma-mokṣāya dharā samprati hetavā.''

''Dharā'' means wife. Wife can help one to be elevated to the heavenly planets, and ''dharmārtha-kāma'', to become helpful in the matter of advancement in religious and spiritual knowledge: ''dharma''; ''artha'', economic development; ''kāma'', satisfying the husband for sense gratification; ''dharma'' ''artha kāma''; and ''mokṣa'' also, also for salvation.

The wife is so important. If there is chaste wife, she can help the husband in these four principles of life, ''dharma'' ''artha kāma mokṣāya, dharā samprati hetutā'' ([[SB 4.8.41]], [[CC Adi 1.90|CC Ādi 1.90]]). If we can train up nice wife, or the society trains the girls to become nice wife, she becomes a great source of energy to the husband. ''dharma-artha-kāma-mokṣāya dharā sampra'' . . . and if they are polluted, they become source of the ''saṅkara, varṇa-saṅkara''.

The exact example of ''varṇa-saṅkara'' is the hippies at the present moment, all over the world, not only in the Western countries but in India also. So the population, hippie population, means ''saṅkara'' population. So increase of such population means ''narakāyaiva, naraka'', hellish, hellish condition of life in this life, also in the next life. At that time, to live . . . actually we have practically seen in recent year, especially in Calcutta, it has become a hellish life. The population, the younger generation, is so polluted, so contaminated, that you cannot safely walk in the street. Anywhere, the young boys they can encircle you and rob you. You cannot say. The police cannot help, the government cannot help. So these unwanted children, without being trained up in the ''varṇāśrama'' system, they become the cause of hellish life in this life, also after death.

After death, according to Vedic regulation, ''piṇḍa-udaka, piṇḍa'', offering Viṣṇu ''prasādam'' and water at least once in a year, it is required by the family members. In . . . according to Vedic culture, there is one month fixed up in a year when all people will offer ''piṇḍa'' and ''udaka'' to the forefathers. ''Tarpana. Tarpana''. Week or fortnight, for one fortnight. So the idea is that if the forefather in that family has not achieved a proper life . . . sometimes, due to sinful activities, too much attachment, a man becomes ghost. Ghost . . .

There is ghosts: ''bhūta preta piśāca''. Not only this life, demonic life, but after death also there are ghostly life. They do not get this gross body. They remain in the subtle body—mind, intelligence and ego. Due to their gross sinful life, they are punished by not getting a gross life. Because without getting a gross life, we cannot enjoy. With mind, I cannot enjoy ''rasagullā''. I must have the tongue, I must have the hand, fingers, I can pick up, then . . . in the mind, I may think of eating or collecting ''rasagullā'', but actually I do not get the taste.

So gross body is required, because every living entity in this material world, they have come to enjoy. ''Kṛṣṇa bhuliyā jīva bhoga vāñchā kare pāśāte māyā tāre jāpaṭiyā dhare'' (''Prema-vivarta'' 6.2). This is the beginning of our material life. When we forget to render service to Kṛṣṇa, immediately we get a material body offered by the material nature.

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

So this gross body is required for enjoyment. Spirit, spiritual body is also very subtle, and the astral body, or subtle body, is also very subtle. The gross body required. So on account of one's severe sinful life, he does not get this gross body.

Therefore the ''lupta-piṇḍodaka-kriyāḥ'' ([[BG 1.41 (1972)|BG 1.41]]). Taking for granted that some of my forefathers have become ghostly life and has not got the gross body, so by this ''piṇḍodaka . . . piṇḍa'' means offering ''prasādam'' of Viṣṇu ''prasādam''. Still in India there is a place, Gayā. There is Viṣṇu temple, and it is a custom, all Hindus . . . nowadays, they do not go. They do not believe even. They have given up everything. Due to unwanted children, they don't care for it, what is family, what is ''piṇḍa-udaka''. Simply eat, drink, be merry and enjoy, that's all. But you see five thousand years, Arjuna . . . Arjuna was not a ''brāhmiṇ'', neither a ''sannyāsī''. A ''gṛhastha'', householder, and a . . . in royal order. He's on the battlefield. He's not a Vedāntist. But just see how his knowledge is perfect.

This is Vedic culture. One may not be a ''brāhmaṇa . . . Brāhmaṇa'' is very advanced. ''Satya śama dama titikṣa'' ([[BG 18.42 (1972)|BG 18.42]]). But even ''kṣatriyas'', they are also so advanced, so advanced we can see that he is hearing ''Bhagavad-gītā'' from Kṛṣṇa in the battlefield. How much time you can spare in the battlefield? The talk took place between the two soldiers when he was just going to throw his arrow. ''Śāstra sampate.'' Just was going to . . . he became very compassionate: "Kṛṣṇa, I have to kill my own kinsmen." And he's describing. He's describing, "What kind of sinful activities I am going to do." So just try to understand how much people were advanced. These ''Bhagavad-gītā'' talks took place between Kṛṣṇa and Arjuna in the battlefield, just on the verge of his beginning the battle. So how much time he could spare? Utmost, half an hour. Not more than that.

So within half an hour, this ''Bhagavad-gītā'' was taught to Kṛṣṇa (Arjuna), and he could understand it, and then agreed to fight: "Yes," ''naṣṭo mohaḥ smṛtir labdhā, kariṣye vacanaṁ tava'' ([[BG 18.73 (1972)|BG 18.73]]). How much advanced he was in education and learning, just imagine. At the present moment they are reading ''Bhagavad-gītā'' years after years, big, big scholars, big, big theologicians and . . . but they cannot understand. After reading ''Bhagavad-gītā'', they are accusing Kṛṣṇa as immoral.

One professor in Oxford University, he is a student or professor of ''Bhagavad-gītā'', has written book. Now his conclusion is that Kṛṣṇa is immoral. That means he could not understand ''Bhagavad-gītā''. ''Bhagavad-gītā'' cannot be understood by any demon or third-class man. That is explained in the ''Bhagavad-gītā''. Kṛṣṇa said to Arjuna that, "I am speaking to you the same ''Bhagavad-gītā'', science of God, which I spoke millions of years ago to the sun-god, because the ''paramparā'' is lost, and I have picked up you because," ''bhakto 'si me priyo 'si me'' ([[BG 4.3 (1972)|BG 4.3]]), "you are very dear friend and ''bhakta''."

So ''Bhagavad-gītā'' is not meant for the demons or the ''abhaktas''. The first condition is that he must be a devotee of Kṛṣṇa. Then it will be revealed. Otherwise it is not possible. ''Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛitaḥ'' ([[BG 7.25 (1972)|BG 7.25]]). ''Na māṁ duṣkṛtino mūḍhā prapadyante narādhamāḥ'' ([[BG 7.15 (1972)|BG 7.15]]). These things are there. So if one is devotee of Kṛṣṇa, he can understand ''Bhagavad-gītā'' very easily. Just like Arjuna understood within half an hour. Others, they cannot understand. In one sense, the people at that time were so educated, advanced, that they could talk about the Absolute Truth and understand within half an hour, one hour. There was no need of books in those days. People were so sharp-memoried, once heard from the spiritual master, they'll never forget. With the advancement of Kali, so many things will reduce. One of them is the memory will be reduced. People will be weaker. There will be no more mercy. The brain will not be so powerful or sharp. These things are described. So we cannot even imagine what kind of brain Arjuna possessed.

Another thing, this ''Bhagavad-gītā'' is part of ''Mahābhārata''. And the ''Mahābhārata'' was written for ''strī-śūdra-dvija-bandhūnāṁ trayi na śruti-gocarāḥ'' ([[SB 1.4.25|SB 1.4.25]]). ''Strī'', woman, ''strī, śūdra and dvija-bandhu. Dvija-bandhu'' means a person born in high family, ''brāhmaṇa, kṣatriya, vaiśya'', at least ''brāhmaṇa, kṣatriya'', but he's not qualified ''brāhmaṇa'' or ''kṣatriya''. He's called ''dvija-bandhu'', the friend of the twice-born. The ''brāhmaṇa, kṣatriya, vaiśya'', they are twice-born. One birth is father and mother; another birth is by the spiritual master, by Vedic knowledge. The Vedic knowledge is mother and the spiritual master is the father. So the second birth. Therefore, they are called ''dvija'', twice-born.

So ''dvija-bandhūnām'', those who are not actually twice-born but born in the family of ''dvijas''. Therefore they are called ''dvija-bandhu'', "not ''dvija''; friends of the ''dvijas''." ''Dvija-bandhu''. One may become a friend of the ''dvija''. One may become a son of a high-court judge, but that does not mean he is high-court judge. But now they are taking, "Because my father is ''brāhmaṇa'', therefore I am ''brāhmaṇa''." No. That was not accepted. Your father may be ''brāhmaṇa'', but if you are not qualified a ''brāhmaṇa'', you cannot be called a ''brāhmaṇa''. You can be called ''dvija-bandhu''.

So this ''Mahābhārata'' was written, ''strī-śūdra-dvija-bandhūnāṁ trayi na śruti gocarāḥ'' ([[SB 1.4.25|SB 1.4.25]]). Woman and ''dvija-bandhu'' and the ''śūdras'', it is very difficult for them to understand the Vedic literature direct, because they have no advanced knowledge or education. Therefore the same thing. The Vedic knowledge was described in the ''Mahābhārata''. Because it is history. Everyone is interested to read history. So through history the Vedic knowledge was imparted. Therefore ''Mahābhārata'' is called the fifth ''Vedas''. There are four ''Vedas'': ''Sama, Yajur, Ṛk, Atharva''. And ''Mahābhārata'' is fifth ''Veda.'' They are meant for this ''stri, śūdra, dvija-bandhu.'' So ''Bhagavad-gītā'' is within the ''Mahābhārata''.

So actually it was meant for the less intelligent class of men. But, at the present moment, the highest intelligent class of men cannot understand. Just see the difference. Formerly, five thousand years, this was meant for the less intelligent class of men, and we have deteriorated so much that the so-called highest intelligent class of men cannot understand this ''Bhagavad-gītā''. And he is posted as the professor in the Oxford University. So this class of men are leading the society. The third-class, fourth-class men, they are leaders. ''Andhā yathāndhair upanīyamānāḥ'' ([[SB 7.5.31|SB 7.5.31]]). So now we are talking with so many big, big person, guests, coming daily. But actually, we can see how much the third-class, fourth-class men, practically blind, they are leading the society. That we can understand.

Therefore, the social order is . . . just like Arjuna is describing here, ''saṅkaro narakāyaiva kula-ghnānāṁ kulasya ca'' ([[BG 1.41 (1972)|BG 1.41]]). Who knows this? Who knows this science, that ''saṅkaro narakāyaiva'', if you produce unwanted children, irresponsible children, then the whole world will be in hellish condition? Who is caring for that? The world is in hellish condition, we can perceive, but they are trying in a different way. They want to remain demons; at the same time, they want to become leader. So at the present moment, comparing the social status five thousand years ago . . . according Darwin's theory, five thousand years ago men were uncivilized. Uncivilized. Now this literature is written by uncivilized men. Just see. So highly intellectual writings, they were uncivilized. Now they have become civilized. That is Darwin's theory. We are not making progress.

So Arjuna said that ''patanti pitaro hy eṣāṁ lupta-piṇḍodaka-kriyāḥ'' ([[BG 1.41 (1972)|BG 1.41]]). ''Piṇḍodaka''. In Calcutta, there was a big scientist. His name was Sarpisirat. He was speaking in a . . . he was atheist number one; he was speaking that, "This ''piṇḍodaka'', by offering ''piṇḍa, prasādam'' and water, if it goes to my forefather, so just give me to eat downstairs, whether I can eat upstairs." This reasoning. But he does not know that how much there are different types of eating. They do not know there is eating in the subtle body also. The ghosts also, they eat, but the method is different. So even a big scientist speak like that, then how the ordinary people . . .? ''Yad yad ācarati śreṣṭhaḥ, lokas tad anuvartate'' ([[BG 3.21 (1972)|BG 3.21]]). If the so-called advanced in education they speak so irresponsibly, naturally, others will follow.

Therefore, at the present moment, the whole generation is covered with ignorance and darkness. No clear knowledge. And without clear knowledge, whatever we do . . . just like in darkness, whatever we act, that is simply embezzlement. That's all. It is not very correctly understood. Therefore we have no correct knowledge, no correct activities, and . . . and the result is ''narakayaiva''.

(aside) So you can read next verse.

Pradyumna:

:''doṣair etaiḥ kula-ghnānāṁ''
:''varṇa-saṅkara-karakaiḥ''
:''utsādyante jāti-dharmāḥ''
:''kula-dharmāś ca śāśvataḥ''
:([[BG 1.42 (1972)|BG 1.42]])

(break)

''doṣaiḥ'' — by such faults; ''etaiḥ'' — all these; ''kula-ghnānām'' — of the destroyers of the family; ''varṇa-saṅkara'' — of unwanted children; ''kārakaiḥ'' — which are causes; ''utsādyante'' — are devastated; ''jāti-dharmāḥ'' — community projects; ''kula-dharmāḥ'' — family traditions; ''ca'' — also; ''śāśvatāḥ'' — eternal

Translation: "Due to the evil deeds of the destroyers of family tradition, all kinds of community projects and family welfare activities are devastated."

Prabhupāda: So ''jāti-dharma''. ''Jāti'', nowadays it has been taken as "national," but here, ''jāti-dharma'' means . . . just like one is born in ''brāhmaṇa jāti, kṣatriya jāti, vaiśya jāti, śūdra jāti''. So each ''jāti'', they have got different types of responsibilities. So when the unwanted children, irresponsible children, they do not follow any more the tradition, the family tradition, or ''jāti-dharma'', so they create a class of population in the ''varṇa-saṅkara.'' So everything becomes topsy-turvy, hellish condition.

And actually it has so happened. Now there is no more ''jāti-dharma''. Everyone is engaged somehow or other to fill up the belly. Formerly, formerly there was stricture. The ''brāhmaṇa'', the ''kṣatriyas'', and the ''vaiśyas'', these three higher castes, there were certain restrictions. The ''brāhmaṇa'' would not do this or the ''brāhmaṇa'' must do this. So that is called ''jāti-dharma''. A ''brāhmaṇa'' cannot accept service from anywhere. I have discussed many times. A ''kṣatriya'' also cannot. And ''vaiśya'' cannot. Only the ''śūdras'' can become servant of other. ''Paricaryātmakaṁ'' ''karma'' ''śūdrasyāpi svabhāva-jam'' ([[BG 18.44 (1972)|BG 18.44]]).

So at the present moment, nobody can observe the strict rules and regulations, that "I am born in a ''brāhmaṇa'' family. I cannot accept anyone's service." Then you will have to starve. Because he has no brahminical capacity . . . by education, by culture, he's a ''śūdra'', although falsely he's claiming that he is a ''brāhmaṇa'' or a ''kṣatriya''. So his ''jāti-dharma'', family tradition, family rituals, everything is lost due to this unwanted children. Unwanted children make everything topsy-turvy.

So Arjuna is visualizing all the future calamities. But there is one remedy. It is a fact that ''jāti-dharma'' we have lost. No more we can be called strictly following the ''jāti-dharma''. No more can present himself strictly as a ''brāhmaṇa'' or ''kṣatriya''. Everything is lost now, by the influence of Kali-yuga, and ''varṇa-saṅkara.'' So there is only one remedy. Only one remedy. That is stated in ''Śrīmad-Bhāgavatam'', Eleventh Canto:

:''devarṣi-bhūtāpta-nṛṇāṁ pitṟṇāṁ''
:''na kiṅkarā nāyam ṛṇī ca rājan''
:''sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ''
:''gato mukundaṁ parihṛtya kartam''
:([[SB 11.5.41|SB 11.5.41]])

We must admit that we have created hellish condition of society by producing unwanted children and disobeying the ''jāti-dharma'' or ''kula-dharma''. That one has to admit, everyone. So what is the remedy? Only remedy is to surrender to Kṛṣṇa. Kṛṣṇa also says . . . Kṛṣṇa is canvassing, that "Even you can give up your ''jāti-dharma'', but simply surrender unto Me. I shall give you protection."

There is another verse in the ''Śrīmad-Bhāgavatam'': ''tyaktvā sva-dharmān caraṇāmbujaṁ harer'' ([[SB 1.5.17|SB 1.5.17]]). ''Sva-dharma''. ''Sva-dharma'' means ''jāti-dharma''. So I may be born in . . . a ''brāhmaṇa'' or ''kṣatriya'', so I have got ''sva-dharma''. A ''kṣatriya'' or ''brāhmaṇa'' has got his own regulative principle. So ''Bhāgavata'', Nārada says, ''Bhāgavata'' says and Nārada says that if one has given up his ''jāti-dharma'' . . . because Kṛṣṇa is asking: ''sarva-dharmān parityajya'' ([[BG 18.66 (1972)|BG 18.66]]). ''Sarva-dharma'' means this ''sva-dharma'', ''jāti-dharma'', or so many other ''dharma''s man created for the nice keep-up of the society, just like we create even in the modern world so many rules and regulation. Take for example that one must keep to the left. Just to keep order in the society, there are so many things.

So ''jāti-dharma'', ''kula-dharma'' is also like that. Spiritually, it has no value. It . . . it can help one to be elevated on the spiritual platform. But spiritual advancement does not depend on this ''jāti-dharma'' or ''kula-dharma''. It does not depend. Even without following the rules and regulations of ''jāti-dharma'' and ''kula-dharma'' one can become advanced in spiritual life. ''Ahaitukī apratihatā.'' If one is serious to become Kṛṣṇa conscious, then all these material impediments cannot check him. Anyone can become. ''Sat, sat'' ''śva-paco'' . . . there is a . . . what is called? ''mantra-tantra-viśārada''. ''mantra-tantra-viśārada, avaiṣṇavo gurur na syāt, vaisnavaḥ śva-paco guruḥ'' (''Padma Purāṇa''). ''mantra-tantra-viśārada'': one is very expert in ''jāti-dharma'', but if he's not a Vaiṣṇava, if he's not a devotee of Lord Viṣṇu . . .

Vaiṣṇava means ''visnur yasya devatā'', one who has accepted . . . there are many demigods, ''devatā''. So sometimes they are advised that "If you want this result, then you worship this demigod." Just like it is said that if you want a beautiful wife, so you worship ''Umā. Umā'', the wife of Lord Śiva, she is very beautiful. So similarly, if you want learning, then you worship such and such demigod. If you want money, then you worship such and such demigod. These are there, I mean to say, orders in the Vedic literature. But if you want to get relief from this material condition of life, then you have to take to shelter of Viṣṇu, Vaiṣṇava. Or the ''śāstra'' says even if you have got other desires to fulfill, still you become Vaiṣṇava. That is the last instruction. You don't require to worship other demigods. In the ''Bhagavad-gītā'' also it is said, ''kāmais tais tair hṛta-jñānāḥ yajanty anya-devatā'' ([[BG 7.20 (1972)|BG 7.20]]). If one is bewildered on account of lusty desires, they go to different demigods for begging some benefit.

So they are ''hṛta-jñāna. Hṛta-jñāna'' means lost of intelligence. If Kṛṣṇa is the Supreme, so suppose if you want some material happiness, can He not give you? He can give you also. So why should you bother about other demigods? Therefore it is said, ''kāmais tais tair hṛta-jñāna.'' If Kṛṣṇa is the Supreme Lord, so if I have got some desires, material desires . . . actual ''bhakti'' means minus all material . . . ''anyābhilāṣitā-śūnyam'' (''Bhakti-rasāmṛta-sindhu'' 1.1.11). One must be free from all material desires. But even if you have got some material desire, still you can take shelter of Kṛṣṇa. You don't require to take shelter of other demigods. So that is the last instruction in the Vedic literature.

:''akāmaḥ sarva-kāmo vā''
:''mokṣa-kāma udāradhi''
:''tīvreṇa bhakti-yogena''
:''yajeta puruṣaṁ puruṣa''
:([[SB 2.3.10|SB 2.3.10]])

''Akāma'' means devotee. Devotees have no desire. They have got desire just to become devotee of Kṛṣṇa. That is natural desire. If the son desires that, "I shall be obedient son of my father," that is natural desire. Or the son desires that, "I shall depend on my father, and I shall be happy," that kind of desire is natural desire. Similarly, if one desires that, "I shall become a devotee of Lord Kṛṣṇa," that is natural desire. But when I desire to lord it over the material nature and forget my service to Kṛṣṇa, that is called ''vāsanā''. That is material desire, ''abhilāṣa''. So we have to give up this material desire. Then it is ''bhakti. Anyābhilāṣitā-śūnyaṁ jñānaṁ karmādy anāvrtam anukūlyena kṛṣṇa'' . . . (''Bhakti-rasāmṛta-sindhu'' 1.1.11).

So even if we have violated the ''jāti-dharma'' and ''kula-dharma'' . . . that is a fact. We have done so. There is no denying this fact. Every one of us, we have done that. Then what is the next duty or remedy? Because we have violated everything. So that, for that purpose, in the ''Bhāgavata'' gives you direction. Here is the verse: ''devarṣi-bhūtāptaṁ nṛṇāṁ pitṟṇām'' ([[SB 11.5.41|SB 11.5.41]]). ''Pitṛ, pitṛ piṇḍodaka-kriyāḥ''. So we are obliged to offer ''piṇḍa'' and water to the ''pitṛs''. But here is an . . . what is called, outlet. ''Devarṣi''. We are indebted to the ''devatās. Ṛṣis'', we are indebted to the great sages. ''Devarṣi, deva rṣi bhūtānām''. We are indebted to so many other living entities, ''bhūtānām''; and ''nṛṇāṁ'', we are also indebted to the human society. ''Nṛṇāṁ, pitṟṇām''. We are indebted to the ''pitṛs'', forefathers. ''Pitṟṇām''.

So ''na kiṅkarā nāyam ṛṇī ca rājan''. One becomes free from the servitude of all these personalities, ''devarsi-bhūtāpta nṛṇāṁ pitṟṇām'' ([[SB 11.5.41|SB 11.5.41]]). How he can become? ''Sarvātmā yaḥ śaraṇaṁ śaraṇyam'': one who has fully surrendered unto the lotus feet of the Lord, ''śaraṇyam. Śaraṇyam'' means here is the real place where one can surrender fully. Others, if I surrender to a cats and dogs, what he will help me? Therefore they are not ''śaraṇyam''. But, by mistake, if they take shelter of such cats and dog, what benefit they will get? Therefore ''śaraṇyam'', the worthwhile surrender, is to the lotus feet of Mukunda. Therefore it is said, ''sarvātmā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya kartum'' ([[SB 11.5.41|SB 11.5.41]]). We have got so many duties, but in this age, we have lost everything. Therefore, our only duty is to surrender unto the lotus feet of Mukunda, Kṛṣṇa. That will save us.

Kṛṣṇa says—it is not story—Kṛṣṇa says, ''ahaṁ tvāṁ sarva pāpebhyo mokṣayiṣyāmi'' ([[BG 18.66 (1972)|BG 18.66]]). "I know that you have violated your family tradition, your past regulations, everything you have done for which you are to be punished, sinful activities. But I give you an assurance, if you surrender unto Me, then ''ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi'', I shall give you deliverance from the all reaction of sinful activities."

Therefore at the present moment, because we have lost all culture, we have done so many sinful activities, if we want to be saved, it is . . . the only remedy is to surrender to the lotus feet of Kṛṣṇa, and thus become saved.

Thank you very much.

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

730712 - Lecture BG 01.08-10 - London

2020-05-10T10:13:10Z

MatthiasS:

730711 - Conversation D - London

2020-05-10T09:54:43Z

MatthiasS:

[[Category:1973 - Conversations]]
[[Category:1973 - Lectures and Conversations]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-07 - Lectures, Conversations and Letters]]
[[Category:Conversations - Europe]]
[[Category:Conversations - Europe, England - London]]
[[Category:Lectures, Conversations and Letters - Europe]]
[[Category:Lectures, Conversations and Letters - Europe, England - London]]
[[Category:Audio Files 10.01 to 20.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1973 - Conversations|1973]]'''</div>
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<div class="code">730711R4-LONDON - July 11, 1973 - 12:31 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/730711R4-LONDON.mp3</mp3player>

*'''The page that was previously named: '730711 - Conversation D - London' has been moved to: [[730715 - Conversation - London]]'''

Prabhupāda: When the destiny of the people are to be controlled, there must be very, very intelligent man. That is Vedic civilization. There is standard aims and objects on which the people should be trained up. That is ''varṇāśrama-dharma''. ''Viṣṇur ārādhana,'' worshiping Viṣṇu. This is the ultimate aim.

So the whole society is divided into ''brāhmaṇa, kṣatriya, vaiśya, śūdra'', and ''brahmacārī, gṛhastha, vānaprastha, sannyāsa''—departmental—and they are trained up. But the aim is ''viṣṇur ārādhana.'' But they have no idea at the present moment. ''Viṣṇur ārādhana'', he has no knowledge. But the civilization begins on this point. Human being means he's meant for ''viṣṇur ārādhana.'' Otherwise, what is the difference between dogs and human being? The Western people, they do not know. They simply think that dog lies down on the floor, on the road . . . "We have got nice, best apartment. Therefore you are civilized."

So that is their defect. They are trying to improve the condition of sleeping, eating. That's all. That is advancement of civilization. But that is not advancement of civilization. Advancement of civilization means to understand Viṣṇu, how to please Him, how to go back to Him, go to the spiritual world. This is advancement of civilization. ''Yad gatvā na nivartante tad dhāma paramaṁ mama'' ([[BG 15.6 (1972)|BG 15.6]]). They do not know all these things. Therefore they have been described as ''śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ'' ([[SB 2.3.19|SB 2.3.19]]). All these men are exactly like dogs, hogs, camel and asses. So by their vote, by the votes of dogs, hogs, camel and asses, another big ass, big dog will be on the government. So what, how does he know, how to govern? Do you think if you make a dog king, it will be good government. Or a camel king, it will be good government?

So it is happening so. The dogs, hogs, camels and asses, they are voting. Another big camel, another big dog is on the governmental head. How can you expect good government? After all, he's a dog, hog and camel. How can you expect good government from him? Instead of a petty dog, if you enthrone a very big dog . . . what is the big dog? Does it mean the condition will improve? That is the position now. Just like what is this Nixon? He's a big dog. That's all. And therefore now people are accusing him. What is the condition now?

Satsvarūpa: It's just dragging, dragging on. Now he's become sick. He's ill. He's in the hospital.

Prabhupāda: He must be. So many attacks. How he can tolerate? He's in the post. This is happening.

Kṛṣṇa-bhāminī: This idea of democracy came at a time in French history called the Period of Enlightenment, and it was introduced by . . .

Prabhupāda: Hmm? Democracy?

Haṁsadūta: Democracy was first introduced in an age which they call the Age of Enlightenment in French history.

Prabhupāda: Yes.

Kṛṣṇa-bhāminī: The idea was that everyone should be pleased, that everyone should take . . .

Prabhupāda: No, where is the . . . in France, everyone is pleased? (chuckles) That is the imagination. You see? ''Vox populi'', people's government. People, generally, general people, they are fools and rascals. How a government of fools and rascals can improve? It's not possible. They're ignorant. ''Abodha-jāta''. They have no knowledge.

The knowledge of eating, sleeping, mating, defending, that is animal knowledge. Everyone knows it. How to eat, nobody requires any education. How to sleep, nobody requires any education. How to have sex life, nobody requires any education. How to defend, nobody requires education. They are not subject matter of education. Everyone knows it, how to do it. The modern education means they are on this subject matter. Just like that rascal, Freud?

Haṁsadūta: Freud.

Prabhupāda: He has written a big philosophy on sex life. Does it require any education? Anyone knows how to use sex life. And he has written big book. Similarly, defense also: they are making big, big arrangements, atomic bomb. "I am making atomic bomb. You are making . . ." Similarly, sleeping: big, big skyscraper building; eating: start thousands of slaughterhouse. Formerly also there were meat-eaters, but did they maintain slaughterhouse? "All right, I want to eat meat," just go in the forest. Kill one animal. That's all. Pick it up.

So this advancement of civilization means advancement of slaughterhouse, advancement of skyscraper building, advancement of atom bomb, advancement of Freud philosophy. This is advancement. The subject matter is the same, which does not require any education. Nobody requires education on this subject matter.

Even the birds and beasts, they know what is their eatable, and they eat and they live. Now the advancement . . . agricultural institute, a big college, how to improve agriculture. Crude people, they are producing also. Without agricultural college, they are producing sufficiently grain and eating. Still they do so. Do they depend on agricultural education?

Real education is how to solve the problems of life—birth, death, old age—and how to go back to home, back to . . . that is education. This is not education. This is simply waste of time. Because you cannot change your destiny. Now, take for example, there are so many agricultural improvement. Does it mean that there is no person who is needy? There are so many needy person. But has the agricultural education improved their lot? No. Starving people are still there.

Rather, those who can produce, they're producing and throwing into the sea. They'll not part with it for the poor men who are starving. Then where is the advancement of education? You produce more by advanced agricultural process and then throw it into the ocean. Real purpose was to produce more to see that nobody's hungry. That is not being done. There is no sympathy. This is not civilization. This is a hodgepodge. Simply wasting labor. That's all.

Now here, the Parliament, now what is the use of Parliament? They have lost their empire. What is the use of Parliament? Formerly they had to rule all over the world. So representative, Parliament . . . now they have got . . . what they have got? But still they have got the Parliament, the bodyguard, the king, queen. Show only. Without Kṛṣṇa consciousness, this so-called advancement of civilization has no meaning. Simply waste of time.

:''tasyaiva hetoḥ prayateta kovido''
:''na labhyate yad bhramatām upary adhaḥ''
:''tal labhyate duḥkhavad anyataḥ sukhaṁ''
:''kālena sarvatra gabhīra-raṁhasā''
:([[SB 1.5.18|SB 1.5.18]])

Everything is explained in ''Śrīmad Bhāgavatam.''

(pause)

We can stop. (end)

710721 - Lecture Initiation - New York

2020-05-06T10:07:23Z

MatthiasS:

710705 - Lecture Initiation Excerpt - Los Angeles

2020-05-06T08:39:49Z

MatthiasS:

710704 - Conversation - Los Angeles

2020-05-06T08:19:51Z

MatthiasS:

[[Category:1971 - Conversations]]
[[Category:1971 - Lectures and Conversations]]
[[Category:1971 - Lectures, Conversations and Letters]]
[[Category:1971-07 - Lectures, Conversations and Letters]]
[[Category:Conversations - USA]]
[[Category:Conversations - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Audio Files 05.01 to 10.00 Minutes]]
[[Category:1971 - New Audio - Released in June 2016]]
[[Category:1971 - New Transcriptions - Released in June 2016]]
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1971 - Conversations|1971]]'''</div>
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<div class="code">710704R1-LOS ANGELES - July 04, 1971 - 06:39 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1971/710704R1-LOS_ANGELES.mp3</mp3player>

Prabhupāda: . . . some treatment he is undergoing?

Gaurasundara: No, there is no treatment.

Govinda dāsī: He says there is no treatment.

Prabhupāda: So what he is eating?

Govinda dāsī: He eats. Eats fruits, vegetables, ''capātīs'', rice.

Prabhupāda: Nicely?

Govinda dāsī: Oh, yes. He eats very much . . .

Prabhupāda: Then, but he gets sick all the time. So what is the cause of sickness?

Gaurasundara: Well, from the fasting too long it appears that his digestive system has stopped from lack of use, and now he just doesn't . . .

Prabhupāda: No. Now whatever he is eating, he is evacuating?

Govinda dāsī: He has trouble. He has . . .

Gaurasundara: No. He has trouble, He has great trouble.

Govinda dāsī: He has to drink prune juice. Every, every day we have to supply him juice.

Prabhupāda: Hmm.

Govinda dāsī: Or otherwise he can't eat. It won't . . . his digestive system won't work. I have to show now.

Prabhupāda: Hmm. So he is not getting strength by eating?

Gaurasundara: Well, somewhat.

Prabhupāda: He should not eat too much, but eat substantial. What is his age?

Gaurasundara: I think twenty-one.

Prabhupāda: Oh, he is young boy. So, easily digestible, nutritious. So ''dal'', he can take. ''Dal''?

Gaurasundara: I think so.

Prabhupāda: ''Dal'', ''capātīs'', rice.

Gaurasundara: He takes a lot of fruit and vegetables.

Prabhupāda: That's all?

Govinda dāsī: Lots of papaya. It helps his digestion.

Prabhupāda: Papaya?

Govinda dāsī: Hm. He eats four or five papayas in a day.

Prabhupāda: He chants regularly? Chanting?

Govinda dāsī: Chanting. Yes. He's not so much disturbed by it, because he's been sick a long time, so . . .

Prabhupāda: Hmm.

Govinda dāsī: He said in raising the body heat with ''kuṇḍalinī yoga'' it burned the nervous system. I don't know anything about the . . .

Prabhupāda: ''Kuṇḍalinī'' is bad to him?

Govinda dāsī: Yes.

Prabhupāda: What is this ''kuṇḍalinī''? What do . . . what is the benefit of ''kuṇḍalinī''?

Govinda dāsī: I don't know.

Prabhupāda: We have never such attraction for ''kuṇḍalinī'' . . . (indistinct) . . . we simply believe in the words of Bhaktisiddhānta Sarasvatī, that's all. No ''kuṇḍalinī''. I was attracted, "Oh, he is speaking nicely, "Kṛṣṇa can be seen." " So I was attracted, like that: "Kṛṣṇa is not dead. He is living." In the beginning (laughs) that enlightened me. From the very beginning of our life we are trained, "Kṛṣṇa is God. Kṛṣṇa is person."

Later on, in our school, college days, by bad association there was some impersonalist tendency. But when I heard from Guru Mahārāja that Kṛṣṇa is person, the Supreme, oh, I became so much . . . (indistinct) . . . yes. Then it was fixed up. I have written that, "Impersonal calamities thou hast moved." There was a current, when I was little, thinking that Lord is impersonal; that was not appealing. And when it was confirmed, I became very much glad. Any other questions?

Govinda dāsī: No. Gaurasundara is leaving today, I think. Are you leaving tomorrow?

Prabhupāda: He can leave tomorrow, together. You are leaving tomorrow?

Govinda dāsī: Yes. I only paid twenty-five . . .

Prabhupāda: . . . (indistinct)

Gaurasundara: On the deities, what should be the size?

Prabhupāda: Hmm?

Gaurasundara: The deities.

Prabhupāda: Four feet is nice.

Gaurasundara: That's five of them?

Govinda dāsī: Yes.

Prabhupāda: Hmm

Gaurasundara: Five of them together, four feet?

Govinda dāsī: That's very nice. No. Now They won't be as wide, They will be taller.

Prabhupāda: You can see the picture. (pause)

No. Then you can make short. You see.

Govinda dāsī: You see, I don't have to completely remake it. I have the mold already. I won't have to . . . three figures I won't have to remake. Three figures are made. I just make one more. This figure.

Prabhupāda: That's all right. You paint the picture; you do it. Hare Kṛṣṇa.

Govinda dāsī: Kṛṣṇa will supply us a big enough temple. (offers obeisances to Śrīla Prabhupāda)

Prabhupāda: You can take this flower garland.

Govinda dāsī: This big garland?

Prabhupāda: Yes. Divide it into two. (pause) (break) (end)

710702 - Lecture Initiation Excerpt - Los Angeles

2020-05-06T08:12:54Z

MatthiasS:

710702 - Lecture - Los Angeles

2020-05-06T08:10:59Z

MatthiasS:

[[Category:1971 - Lectures]]
[[Category:1971 - Lectures and Conversations]]
[[Category:1971 - Lectures, Conversations and Letters]]
[[Category:1971-07 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
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[[Category:Audio Files 10.01 to 20.00 Minutes]]
[[Category:1971 - New Audio - Released in June 2016]]
[[Category:1971 - New Transcriptions - Released in June 2016]]
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<div class="code">710702CB-LOS_ANGELES - July 02, 1971 - 10:54 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1971/710702CB-LOS_ANGELES.mp3</mp3player>

Prabhupāda:

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

''Pṛthivīte'' means "on the surface of the world." ''Pṛthivīte''. ''Āche'', "there are," ''yata'', "as many." ''Pṛthivīte āche yata nagarādi'', "towns," ''grāma'', "villages." ''Pṛthivīte āche yata nagarādi grāma'': "As many towns and villages there are on the surface of the globe," ''sarvatra pracāra hoibe mora nāma'', Lord Caitanya says, "everywhere people will know My name." This is the prediction of Lord Caitanya. Now, after five hundred years have passed, that, I mean to say, opportunity has come.

So your responsibility is very great. I am old man, seventy-five. A few months after, I'll be seventy-five. So I can pass away any moment. But the legacy which I am giving to you, you have to execute. That's your duty. And you have to create so many sincere devotees who will go from village to village, town to town, and establish center. Center is required. Just like here in Los Angeles we are trying to establish a nice center. So Kṛṣṇa has given us the opportunity. We have got a very nice place. Such a nice temple, such nice devotees, and sincere worker. Such kind of temples and workers required everywhere.

But it is not at all difficult. That you are experiencing. I came here empty-handed, just gambling—that's a transcendental gambling. (laughs) (devotees laugh) I thought, let us . . . let me go and take a chance." There was no possibility because, "As soon as I'll say the four restrictions, all of them will go away." (laughs) But Kṛṣṇa is so kind that He has given me the assistance of so many nice boys and girls.

So I am very much thankful to you that you are helping and cooperating. So Kṛṣṇa will bless you, and my guru mahārāja will be very much pleased upon you. So you continue this cooperation. Don't stop it. That will be good for the whole human society as well as for you personally. Kṛṣṇa consciousness is so nice. I remember in one of the Shakespeare's books, ''Merchant of Venice''. So when Portia was appealing to Shylock, she was saying: "The mercy is so nice that one who accepts, he also becomes satisfied, and one who distributes, he also becomes satisfied."

So greatest mercy is this distribution of Kṛṣṇa consciousness. Ordinary mercy: you are suffering—I give you some medicine. Or you are hungry—I give you a morsel of food. You have no shelter—I give you some shelter. People estimate value of these things very high. But that is automatically done in Kṛṣṇa consciousness movement. We are also giving shelter; we are also giving food. So these things automatically come.

Kṛṣṇa consciousness movement is so nice that the people who think that this humanitarian work is very valuable, that is automatically done. But at the same time we are giving something which will solve the problems of his life. If one become trained up in Kṛṣṇa consciousness and become a pure devotee, then the effect will be ''tyaktvā dehaṁ punar janma naiti mām eti kaunteya'' ([[BG 4.9 (1972)|BG 4.9]]): "My dear Arjuna, such person, Kṛṣṇa conscious devotee, after leaving this body," ''tyaktvā dehaṁ punar janma naiti'', "he doesn't get any more this rebirth in material body. His rebirth is in spiritual body."

Just like we are getting now our birth in material body, similarly, if you become perfect in Kṛṣṇa consciousness, then you will get next birth spiritual body. And spiritual body means:

:''yad gatvā na nivartante''
:''tad dhāma paramaṁ mama''
:([[BG 15.6 (1972)|BG 15.6]])

''Mām upetya kaunteya'' ([[BG 8.16 (1972)|BG 8.16]]). Kṛṣṇa has got spiritual body, and you will get also spiritual body. The difference is that Kṛṣṇa never accepts material body, or there is no question of His material body. Because for Him there is no material thing. Just like for the sun there is no question of darkness. Try to understand. Sun, wherever sun rises, there is no question of darkness, automatically.

Similarly, this material energy . . . another example I give you: Just like your President Nixon, if he goes to the prison department, he does not become a prisoner. Even he is on the prison, within the prison walls, he is not considered . . . he is still the supreme free man.

But because President Nixon goes to, I mean to say, supervise the activities in the prison house, if a prisoner, ordinary criminal prisoner thinks, "Oh, here is Mr. President Nixon, so it is very nice; we are also in the same position," no, that is foolishness. That is said in the ''Bhagavad-gītā'', ''avajānanti māṁ mūḍhāmānuṣīṁ tanum āśritam'' ([[BG 9.11 (1972)|BG 9.11]]). Kṛṣṇa says: "Because I am acting just like a human being, the foolish, rascal man, they consider that I am one of them."

So Kṛṣṇa . . . for Kṛṣṇa there is no material consideration. Wherever He goes, either in the material world or in the spiritual world, He is the same. There are many instances, you know. You read ''Bhagavad-gītā''. Because another proof is Kṛṣṇa says to Arjuna that, "Many, many births you have taken. I also took, but you have forgotten; I have not forgotten. That is the difference."

As soon as we change our body we forget everything. Just like we had some body, some sort of body we had last, in our last birth, but we do not remember. We do not remember where was my country, where were my parents, where were my son. So everything forgotten.

So please continue your cooperation and distribute this Kṛṣṇa consciousness movement as far as possible, in every village, in every town. That is my request. Thank you very much. Hare Kṛṣṇa

Devotees: ''Jaya''. All glories to Srila Prabhupāda! (devotees offer obeisances) (end)

701226 - Conversation (partially recorded) - Surat

2020-05-05T15:09:27Z

MatthiasS:

[[Category:1970 - Conversations]]
[[Category:1970 - Lectures and Conversations]]
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<div class="code">701226R1-SURAT - December 26, 1970 - 01:44 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/701226R1-SURAT.mp3</mp3player>

Prabhupāda: Why not preach in a systematic way under government patronage? I am alone trying for it.

Indian man: I would just request you, if you can give some idea as to how we could do this in practice; otherwise it is . . .

Prabhupāda: No, no. You cannot see how I am doing this ''Bhagavad-gītā As It Is''? We don't misinterpret ''Bhagavad-gītā'' . . . (indistinct)

Indian man: Well . . . Hare Kṛṣṇa, our in the ''bhajan'' Hare Kṛṣṇa we did. Perhaps we did with the boys and girls, not with adults.

Prabhupāda: No, no. You have seen our book, ''Bhagavad-gītā As It Is''?

Indian man: And the preachers will not be proper present.

Prabhupāda: No. No. I can train them. My submission is that this movement is acceptable all over the world.

Indian man: Yes, yes.

Prabhupāda: That is experimented. Why not government gives this movement in a systematic way? I am trying alone in my own, individual way.

Indian man: That is the . . . (indistinct)

Prabhupāda: Government could understand it . . . (indistinct) . . . that this important . . . is very, very important from religious side, and people are eager for it.

Indian man: Well the government difficulties, this being a secular state . . . you see, the difficulty would be . . .

Prabhupāda: First of all accept ''Bhagavad-gītā''. We are speaking on the ''Bhagavad-gītā.''

Indian man: Government . . . then government has to also . . . (indistinct) . . . book . . .

Prabhupāda: Then why the . . . (indistinct) . . . did not accept another religious books? (break) (end)

701213 - Conversation A - Indore

2020-05-05T13:59:40Z

MatthiasS:

[[Category:1970 - Conversations]]
[[Category:1970 - Lectures and Conversations]]
[[Category:1970 - Lectures, Conversations and Letters]]
[[Category:1970-12 - Lectures, Conversations and Letters]]
[[Category:Conversations - India]]
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[[Category:Lectures, Conversations and Letters - India]]
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(The text previously on the page is now: [[701213 - Conversation B - Indore]])

<div class="code">701213R1-INDORE - December 13, 1970 - 02:20 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/701213R1-INDORE.mp3</mp3player>

Prabhupāda: We have to do, but we have to do in such a way that I may not be in inconvenience. Just take something. All right. Bring something; take one piece. That's all. Finished. You were drinking before?

Devotee: Yes, I was . . . (indistinct)

Prabhupāda: So you don't feel any inconvenience?

Devotee: No.

Prabhupāda: That's nice. You were smoking also?

Devotee: No.

Prabhupāda: That's nice. Our students, they have very quickly given up the four principles of sinful activity. And that is actually surprising to all these so-called ''sannyāsīs'' also. They are surprised. They cannot give up tea-drinking, smoking. Still, they are passing on as spiritually advanced.

They are still servant of smoking and tea, and they have become God. Just see the fun! "Nārāyaṇa." They address one another, "Nārāyaṇa." (laughter) "You are Nārāyaṇa. I am Nārāyaṇa. There is no trouble because you are Nārāyaṇa." So begin.

(break) Others not. Your father.

Child: My grandfather.

Prabhupāda: So ''aśakti'' . . .?

Child: . . . (indistinct)

Prabhupāda: Heh? Ah. (break) (end)

701211 - Lecture - Speech to Their Highnesses - Indore

2020-05-05T13:56:04Z

MatthiasS:

[[Category:1970 - Lectures]]
[[Category:1970 - Lectures and Conversations]]
[[Category:1970 - Lectures, Conversations and Letters]]
[[Category:1970-12 - Lectures, Conversations and Letters]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1970 - Conversations|1970]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:701211 Lecture - Srila Prabhupada Speaks a Nectar Drop in Indore|<big><big>'''Listen to a 'Nectar Drop' created from this lecture'''</big></big>]]</div>


<div class="code">701211LE-INDORE - December 11, 1970 - 21:41 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/701211LE-INDORE.mp3</mp3player>

Haṁsadūta: The following speech was delivered by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda at the Lal Bhag Palace before Their Highnesses Mahārāja Tukoji Rao Holkar and Mahārāṇī Sarmistha Bhai Holkar, on December 11th, 1970, at 5 p.m., in Indore, Madhya Pradesh, India. (break)

Prabhupāda: . . . ''jagat-pate gopeśa gopikā-kānta rādhā-kānta namo 'stu te''. Your Highness, Her Highness, and Ladies and Gentlemen, this Kṛṣṇa consciousness movement has a very intimate relationship with the ''kṣatriya'' family. Lord Kṛṣṇa says, ''imaṁ vivasvate yogaṁ proktavān aham avyayam'' ([[BG 4.1 (1972)|BG 4.1]]). Long, long years ago, He was speaking in the Battlefield of Kurukṣetra that about many, many thousands of millions of years ago He spoke the philosophy of ''Bhagavad-gītā'' to Vivasvān, the predominating deity of the sun globe.

And from Vivasvān the ''sūrya-vaṁśa kṣatriyas'' are coming. From Vivasvān, Vaivasvata Manu, because Manu is the son of Vivasvān the sun-god. And from Manu, Mahārāja Ikṣvāku descended, and he is the original king in the ''Raghu-vaṁśa'' dynasty, wherein Lord Rāmacandra took His birth. Similarly, in the ''Candra-vaṁśa'' Lord Kṛṣṇa appeared.

So from historical reference we see that when the Supreme Personality of Godhead appears on this earth, in this universe, He takes pleasure to appear in some ''kṣatriya'' family. And both Rāmacandra and Bhagavān Lord Kṛṣṇa appeared in ''kṣatriya'' families, and they acted as ''kṣatriya''.

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

''Kṣatriya'' king has got two functions. One function is to give protection and happiness to the good citizens, and another function is to kill the demons or the disturbing elements in the society. Lord Kṛṣṇa, the original form of Viṣṇu . . . Viṣṇu has got four hands. In two hands He has got the symbol of conch shell and lotus flower, and the other two hands He carries club and the ''cakra'', ''sudarśana-cakra''. So He wanted that a ''kṣatriya'' king like Mahārāja Yudhiṣṭhira should rule over the world. That is the practically basic idea of the whole ''Mahābhārata'' and ''Bhagavad-gītā''.

So we are very much concerned to preach the message of Lord Kṛṣṇa, ''Bhagavad-gītā''. We are presenting ''Bhagavad-gītā'' as it is, without any malinterpretation. We cannot interpret on the words of God. Because religion means the words of God. ''Dharmaṁ tu sākṣād bhagavat-praṇītam'' ([[SB 6.3.19|SB 6.3.19]]). The principles of religion cannot be made by any human being, as much as law cannot be made by the citizens. Law is made by the government. That law is accepted. That is obligatory.

Similarly, religion means the words of God. Man-made religion has no value. The ''Bhāgavata'' says, ''dharmaḥ projjhita-kaitavo atra'' ([[SB 1.1.2|SB 1.1.2]]): "Such cheating process, or pseudo religion process, is completely eradicated from ''Śrīmad-Bhāgavatam''." Religion means obedience to the Supreme Lord. And the ruler and the king, or the chief of the government, is also accepted as representative of Nārāyaṇa.

There is a very nice incidence in this connection. Sanātana Gosvāmī, he was the prime minister of Nawab Hussain Shah, the then governor of Bengal, Pathan government. So when Sanātana Gosvāmī met Lord Caitanya, he decided to resign the government responsible post and take to this preaching of Kṛṣṇa consciousness. The Nawab, his most confidential representative was Hussain Shah.

He was known as Sākara Mallika. Formerly the ''brāhmin'' community was very strict. Because Sanātana Gosvāmī, although he was born in a Sārasvata ''brāhmin'' family, he accepted the service of a Muhammadan king, he was rejected from the ''Brahmin'' society, so practically he became Muhammadan. His name was Sākara Mallika; name was also changed. But this Sākara Mallika later on decided that he would propagate the Kṛṣṇa consciousness movement started by Lord Caitanya.

So when he wanted to resign, the Nawab was very much sorry, because he was right-hand man. He frankly said that, "I am engaged with sporting and so many other proclivities, and you are my only representative to rule over the country. If you resign, then I shall be in great danger. I cannot accept your resignation."

Then he said: "Your majesty, I am sorry. I cannot proceed any more. I shall retire from the service." Then Nawab said that, "Then I shall punish you. I shall immediately arrest you. I cannot let you go." The answer of Sanātana Gosvāmī was that "You are king, representative of Nārāyaṇa, so whatever punishment you give, I shall accept."

So that was the Hindu culture, that in spite of being punished by the king, he accepts the king as the representative of Nārāyaṇa. And actually, the . . . Kṛṣṇa, the Supreme Lord, He is the proprietor of everything. ''Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram'' ([[BG 5.29 (1972)|BG 5.29]]).

He is the proprietor of . . . ''Īśāvāsyam idaṁ sarvam'' ([[ISO 1|ISO 1]]). Therefore, to govern a planet there is representative of Kṛṣṇa. In the heavenly planets there is Indra. In the sun planet, there is Vivasvān. In the Brahmaloka there is Lord Brahmā. Similarly, there are different planets and different representative of Kṛṣṇa.

So the Vedic civilization accepts the king or the ruler as representative of God, and he is given the . . . not only in India; in other countries also, so far we know, in England also the royal family, the king and the queen, is given respect as good as to the God. In every country, in Japan also. That was the system all over the world, the relationship between the citizen and the king.

Gradually, with the progress of the Kali-yuga, Mahārāja Parīkṣit was the last ''kṣatriya'' king to give protection all over the world. And when he was cursed by a ''Brahmin'' boy, his father regretted that, "My dear boy, you have brought a scar amongst the ''Brahmin'' society by cursing a king like Mahārāja Parīkṣit."

So Mahārāja Parīkṣit was protected by Kṛṣṇa. He could counteract it, but still, he tolerated that punishment, or the curse given by a ''Brahmin'' boy. He immediately resigned from his royal throne, handing over the charge to his son, and he retired on the bank of the Ganges, although he had only seven days' time to live. And during those seven days the whole ''Bhāgavata'' was recited.

So, I mean to say, the royal family has got very intimate relationship with Kṛṣṇa consciousness. And as soon as that was broken—because sometimes it breaks—the religious process declined and the royal power also declined. That is the whole history of the world.

Now, at the present moment, we have started this Kṛṣṇa consciousness movement from the Western world so that people may become again happy and come to their original consciousness. And that is being accepted by the Western world. I have got within four years forty-two branches all over the world. In America especially, practically in every principal city, I have got a branch. Especially in Los Angeles and New York we have got the biggest temple. And in England also, London, we have got our temple, 7 Bury Place.

When your Highnesses may visit London or New York or Los Angeles—most probably you visit London occasionally—I invite you to our temple at 7 Bury Place near the British Museum. It is very prominent place. And this girl in front of you, Śrīmatī Yamunā devī, she and her husband, Gurudāsa, is in charge of the temple. But because I have come to India, they are assisting me. She has seen the Prime Minister also, Indira Gandhi. She is very much impressed with the ''saṅkīrtana'' movement.

So this Kṛṣṇa consciousness and patronization by the royal family is very old relationship. So I came especially in Indore to see Your Holinesses . . . er, Highnesses, that if you give us some shelter we can immediately open a branch of Kṛṣṇa consciousness movement. I have brought with me forty American, European, Canadian students, and they will be exemplary teachers. You can see from their faces how they are advanced in spiritual consciousness, how they have accepted these principles of Vaiṣṇavism.

They are no longer meat-eaters. They don't touch meat, egg or fish, nothing of the sort. They have given up drinking habit or any kind of intoxications. They do not accept even tea, coffee and cigarette, and they do not take part in gambling, neither they have any illicit sex life. And they are observing Ekādaśī days and other Vaiṣṇava festivals like Janmāṣṭamī, Śrī Rāma-navamī, and every temple, they are following the same principles. And gradually we are increasing the number. The Western boys and girls, my students, are all between twenty and thirty years old. You will find none of them more than twenty-five, twenty-six years old. So they are . . . in Japan also. Here is a Japanese boy also.

So the world is taking very serious situation. All over the world they are appreciating. Your Highnesses will be pleased to see how many books we have published. Perhaps you have seen one of them, Kṛṣṇa. That is published in two parts. We have got our magazine, ''Back to Godhead'', in five languages: English, French, German and Japanese, Hindi and Bengali. Of course, Bengali is going to be out. Hindi is already out.

So we are doing these activities, and we have a mind that we may open a center in a nice city like Indore under your patronization. Although I know that at the present moment the time is different; still, if you like, you can help us in so many ways. In our Indian parable it is said that, "A dead elephant is also one ''lakh'' of rupees." Elephant, living or dead, still, it is valuable. ''Mara hati laksa''.

So this movement, from very old days, beginning from that sun-god, and again five thousand years ago between Lord Kṛṣṇa and the Pāṇḍavas, the pious kings . . . so this movement has got very intimate relationship with the ''kṣatriya'' kings. So I would request Your Highness . . . both, you are sitting, if you kindly give us a little place here in Indore, we can immediately start a nice center.

And this Kṛṣṇa consciousness movement is essential. In the ''Śrīmad-Bhāgavatam'' it is said that:

:''yasyāsti bhaktir bhagavaty akiñcanā''
:''sarvair guṇais tatra samāsate surāḥ''
:''harāv abhaktasya kuto mahad-guṇā''
:''mano-rathena asato dhāvato bahiḥ''
:([[SB 5.18.12|SB 5.18.12]])

That, "If anyone has got devotion to the Supreme Personality of Godhead, then he develops all the good qualities." Just like Sanātana Gosvāmī. Because he was a devotee, he did not distinguish the king, whether he was Muhammadan or Hindu. He immediately accepted that, "You are representative of Kṛṣṇa." That is the version.

Arjuna, because he was a devotee, although he was in the battlefield, he was insulted, his wife was insulted, his kingdom was usurped, still, he said: "Better not to fight and kill my kinsmen." That goodness was not found on the other side, Duryodhana. Because Arjuna was a devotee, he was compassionate with his brothers, not to kill them. But Kṛṣṇa wanted that this fighting must go on because He wanted to install Mahārāja Yudhiṣṭhira, the pious king, on the throne.

So therefore Kṛṣṇa consciousness movement and the support of the royal family is very old relationship. And at the present moment people need this Kṛṣṇa consciousness very badly. Without Kṛṣṇa consciousness, the whole world is going to hell. And you can practically see how they are changing . . . how this movement is changing character and mentality of the population. So I have come here. I wish that both of you will be kindly enough to patronize this movement to your best capacity.

Thanking you, Your Highnesses. Hare Kṛṣṇa. (break)

''Vande rūpa-sanātanau-raghu-yugau śrī-jīva-gopālakau'' (''Śrī Ṣaḍ Gosvāmy Aṣṭaka''). This movement is pleasing both to the ''dhīra'' and ''adhīra''. There are two classes of men. ''Dhīra'' means those who are advanced in spiritual consciousness, Kṛṣṇa consciousness, and ''adhīra'' means those who are advancing in the process of sense gratification.

So these two classes of men . . . ''Dhīrādhīra-jana-priyau''. Kṛṣṇa consciousness movement is so nice that we can please both classes of men, the ''dhīras'' and the ''adhīras''. Anyone we invite. I have spread this movement not restricting them, that "You can enter in my class after being qualified."

No. Whatever you are, come. ''Dhīrādhīra''. You come, chant, have musical instruments, plays, enjoy, dance, take ''prasādam'' and go home. And if you like, you read literatures, if you are intelligent. So everything was given to them. And they are American boys and girls. They are intelligent, qualified. So they are coming. (break) (end)

700802 - Lecture Purport to Nrsimha Prayers - Los Angeles

2020-05-05T12:57:34Z

MatthiasS:

[[Category:1970 - Lectures]]
[[Category:1970 - Lectures and Conversations]]
[[Category:1970 - Lectures, Conversations and Letters]]
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:700802 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">700802PU-LOS ANGELES - August 02, 1970 - 09:33 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/700802PU-LOS_ANGELES.mp3</mp3player>

(Prabhupāda chants along ''Govindam'' prayers)

Prabhupāda: Hare Kṛṣṇa.

Devotees: Hare Kṛṣṇa.

Prabhupāda: Everything all right?

Devotees: ''Jaya''.

Prabhupāda: Chant Nṛsiṁha ''mantra''.

:''namas te narasiṁhāya''
:''prahlādāhlāda-dāyine''
:''hiraṇyakaśipor vakṣaḥ-''
:''śilā-ṭaṅka-nakhālaye''

(I offer my obeisances to Lord Narasiṁha who gives joy to Prahlāda Mahārāja and whose nails are like chisels on the stonelike chest of the demon Hiraṇyakaśipu.)

:''ito nṛsiṁhaḥ parato nṛsiṁho''
:''yato yato yāmi tato nṛsiṁhaḥ''
:''bahir nṛsiṁho hṛdaye nṛsiṁho''
:''nṛsiṁham ādiṁ śaraṇaṁ prapadye''

(Lord Nṛsiṁha is here and also there. Wherever I go Lord Nṛsiṁha is there. He is in the heart and is outside as well. I surrender to Lord Nṛsiṁha, the origin of all things and the supreme refuge.)

:''tava kara-kamala-vare nakham adbhuta-śṛṅgaṁ''
:''dalita-hiraṇyakaśipu-tanu-bhṛṅgam''
:''keśava dhṛta-narahari-rūpa jaya jagadīśa hare''
:''jaya jagadīśa hare jaya jagadīśa hare''

(O Keśava! O Lord of the universe! O Lord Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one's fingernails, so in the same way the body of the wasp-like demon Hiraṇyakaśipu has been ripped apart by the wonderful pointed nails on Your beautiful lotus hands.)

Nṛsiṁha-deva may save you. Lord Nṛsiṁha, ''prahlāda āhlāda-dāyine''. And to the Hiraṇyakaśipu, ''śilā-ṭaṅka-nakhālaye''. Both ways Kṛṣṇa is protecting. And Viṣṇu, you see He has got four hands. In two hands He's carrying ''śaṇkha'', ''cakra'', and in two hands ''gadā'', ''padma''. This ''śaṅkha'' and ''padma'' is for the devotee, and ''gadā'' and ''cakra'' for the demon. Kṛṣṇa says in the ''Bhagavad-gītā'', ''yadā yadā hi . . . paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām'' ([[BG 4.8 (1972)|BG 4.8]]). He has got two business: to give protection to the devotee and to kill the demons. But the result is one. He does good to the demons by killing him, and He does good to the devotees by giving him protection.

So Nṛsiṁha-deva will give you protection in my absence. I am now going to Japan to get some books printed personally, and after that my program is to go to India. Maybe I shall be able to establish some temples there. Of course, in India there are many temples, but it does not mean that I shall not also establish some temples. Just like there is overpopulation, it does not mean that one should not beget child. Similarly, there may be many hundreds of thousand temples in India, still our this Society, ISKCON, should have their own temples. That is the way since time immemorial. There are hundreds and thousands of temples.

So my advice to you, I am old man. So even I may not return, you shall continue this Kṛṣṇa consciousness movement. This is eternal, and I shall request you to keep the standard as I have already given you the program: the Deity worship, the ''kīrtana'', the street ''saṅkīrtana'', distribution of literature, books. You should carry on this program with great enthusiasm. That is my request.

In the path of Kṛṣṇa consciousness the first principle is enthusiasm. If you lack enthusiasm then other things will not happen. And you can keep enthusiastic if you follow the rules and regulation and chant regularly Hare Kṛṣṇa ''mantra''. Otherwise that enthusiasm also will dry.

So six things are required for advancing Kṛṣṇa consciousness. The first thing is enthusiasm. ''Utsāhān dhairyāt''. And patient. And ''niścayād'', with conviction, firm conviction. ''Utsāhān dhairyāt niścayād tat-tat-karma-pravartanāt'' ([[NOI 3|NOI 3]]): following the rules and regulation, chalked-out plans. And ''sato vṛtteḥ'', dealing very straightforward. No diplomacy, no politics, no duplicity. That will not help you. ''Sato vṛtteḥ''. ''Vṛtteḥ'', his profession, should be very straightforward. No underhand dealings. ''Sato vṛtteḥ'' and ''sādhu-saṅga'' ([[CC Madhya 22.83|CC Madhya 22.83]]), and in the association of devotees.

Six things - enthusiasm, patience, firm conviction, following the rules and regulations, dealing straightforward, no duplicity, and in association of devotees. If you can keep these six principles always in front, then your progress in Kṛṣṇa consciousness is sure. There is no doubt about it. So as far as possible I've tried to train you, and you are doing nice. I'm satisfied. So keep the standard and go on. March forward, and Kṛṣṇa will bless you.

Thank you very much. Hare Kṛṣṇa. (devotees offer obeisances)

Chant. (end)

700623 - Lecture NOD - Los Angeles

2020-05-05T10:41:46Z

MatthiasS:

[[Category:1970 - Lectures]]
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[[Category:Lectures - Nectar of Devotion]]
[[Category:Audio Files 05.01 to 10.00 Minutes]]
[[Category:1970 - New Audio - Released in January 2017]]
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<div class="code">700623ND-LOS ANGELES - June 23, 1970 - 09:59 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/700623ND-LOS_ANGELES.mp3</mp3player>

Prabhupāda: Everything all right?

Devotees: ''Jaya''.

Prabhupāda: Hare Kṛṣṇa. So we have published our ''Nectar of Devotion''. So every one of you should read this ''Nectar of Devotion'' repeatedly. The whole substance of Vaiṣṇava philosophy and activities, everything is there. So every one of you read this ''Nectar of Devotion'' once, twice, thrice. Unless you have got full-fledged ideas what is this devotional service.

That was written by . . . actually, it was spoken by Lord Caitanya to Rūpa Gosvāmī. For ten days continually He instructed Rūpa Gosvāmī at Prayāga, Daśāśvamedha-ghāṭa ([[CC Madhya 23.102|CC Madhya 23.102]]). You have seen the picture in ''TLC'' (''Teachings of Lord Caitanya''). Caitanya Mahāprabhu was Allahabad, Prayāga, and Rūpa Gosvāmī met Him there. He was offering obeisances flat. You have seen that picture.

So at that time Caitanya Mahāprabhu personally gave him instruction what is this cult of ''bhakti''. So for ten days. And he took note of it, and later on he placed this book in the form of ''Bhakti-rasāmṛta-sindhu''. That is in Sanskrit. It will be difficult for you. Therefore I have presented a summary study, and the summary study has come to 407 pages. If we would have elaborately described each and every verse, then it would have come to at least thousand pages.

So the whole substance is creamed. You should take advantage of this. And don't indulge in much unnecessary talks. Time should be very properly utilized. ''Āyuṣaḥ kṣaṇa eko 'pi na labhyaḥ svarṇa-koṭibhiḥ'' (Cāṇakya Paṇḍita). Value of time is so great that one moment of your life lost, it cannot be returned even in exchange of millions of dollars. Therefore every moment should be properly utilized. ''Avyartha kālatvam'' ([[CC Madhya 23.18-19]]). When one is advanced in Kṛṣṇa consciousness, his business becomes to see, "Whether I am wasting my time?" That is one of the sign, advanced devotee. ''Avyartha kālatvam''.

''Nāma-gāne sadā ruci'' ([[CC Madhya 23.32|CC Madhya 23.32]]): attachment for chanting always. ''Prītis tad-vasati sthale'' ([[CC Madhya 23.18-19]]): and attraction or attachment for living in the temple, ''vasati'', where Kṛṣṇa lives. Kṛṣṇa lives everywhere, but specifically, to give us chance to meet, He lives in the temple or in places like Vṛndāvana. So ''prītis tad-vasati sthale'': one should be enhanced in attachment for living where Kṛṣṇa is living. ''Prītis tad . . . nāma-gāne sadā ruci'': and taste for singing always the holy name. These are development.

''Ādau śraddhā tataḥ sādhu-saṅgaḥ'' ([[CC Madhya 23.14-15]]). All of you who come here, it is out of ''śraddhā'', some, what is called . . . what is the exact English word for ''śraddhā''? Devotion, you can take. Devotion. Those who come here, that first principle is they have some regard that, "This Kṛṣṇa consciousness movement is nice. Let me see." So this is the beginning. ''Ādau śraddhā.'' And then ''sādhu-saṅgaḥ'': then associate with these devotees. Then, after some time, when he's little advanced more, then he is eager to become initiated. This is third stage, as some of these students are going to be initiated today.

The initiation means ''bhajana-kriyā'', actually executing devotional service: initiation. And if one actually executes devotional service, then ''anartha-nivṛttiḥ syāt'', then all nonsense habits will disappear. Then I'll not have to stress on the point these four regulative principles. Automatically it will go away. That is the test. How one has properly utilized his initiation will be tested that he has no more attraction for these four principles: illicit sex, intoxication, gambling and meat-eating. They will automatically go. There is no need of asking. ''Anartha-nivṛttiḥ syāt''.

Then ''ruci''. When one is freed from all these prohibitive principles, then he develops a taste, ''tato ruci''. ''Tato niṣṭhā'': then he's steadily confirmed. ''Tathāsaktiḥ''. Then attachment: he cannot go. He cannot go. ''Tathāsaktis tato bhāvaḥ''. Then ecstasy. Then he comes to the platform of love of Godhead. So (break) when that platform is reached, then everything is successful. And if that platform is not reached, then everything is simply waste of time. But in the beginning, if you follow these principles, as laid down by Śrīla Rūpa Gosvāmī and other ''ācāryas'' . . .

So these things, one after another, everything is very clearly explained in this ''Nectar of Devotion''. So each chapter you should read very carefully. And if you cannot understand, read it repeatedly. Don't all of a sudden, reading one or two page, immediately question, "Prabhupāda, what is this? What is this? What is this?" Go on reading, and the answers will automatically come.

So this book is . . . this valuable book is now published. You should take full advantage.

So chant this ''mantra'' . . . (break) (end)

700516 - Lecture ISO 11 - Los Angeles

2020-05-05T10:09:08Z

MatthiasS:

[[Category:1970 - Lectures]]
[[Category:1970 - Lectures and Conversations]]
[[Category:1970 - Lectures, Conversations and Letters]]
[[Category:1970-05 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
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[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Lectures - Isopanisad]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
[[Category:1970 - New Audio - Released in January 2017]]
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<div class="code">700516IP-LOS ANGELES - May 16, 1970 - 20:31 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/700516IP-LOS_ANGELES.mp3</mp3player>

Prabhupāda:

:''oṁ pūrṇam adaḥ pūrṇam idaṁ''
:''pūrṇāt pūrṇam udacyate''
:''pūrṇasya pūrṇam ādāya''
:''pūrṇam evāvaśiṣyate''
:([[ISO Invocation]])

:''īśāvāsyam idam sarvaṁ''
:''yat kiñca jagatyāṁ jagat''
:''tena tyaktena bhuñjīthā''
:''mā gṛdhaḥ kasya svid dhanam''
:([[ISO 1|ISO 1]])

:''kurvann eveha karmāṇi''
:''jijīviṣec chataṁ samāḥ''
:''evaṁ tvayi nānyatheto 'sti''
:''na karma lipyate nare''
:([[ISO 2|ISO 2]])

:''asuryā nāma te lokā''
:''andhena tamasāvṛtāḥ''
:''tāṁs te pretyābhigacchanti''
:''ye ke cātma-hano janāḥ''
:([[ISO 3|ISO 3]])

:''anejad ekaṁ manaso javīyo''
:''nainad devā āpnuvan pūrvam arṣat''
:''tad dhāvato 'nyān atyeti tiṣṭhat''
:''tasminn apo mātariśvā dadhāti''
:([[ISO 4|ISO 4]])

:''tad ejati tan naijati''
:''tad dūre tad v antike''
:''tad antar asya sarvasya''
:''tad u sarvasyāsya bāhyataḥ''
:([[ISO 5|ISO 5]])

:''yas tu sarvāṇi bhūtāny''
:''ātmany evānupaśyati''
:''sarva-bhūteṣu cātmānaṁ''
:''tato na vijugupsate''
:([[ISO 6|ISO 6]])

:''yasmin sarvāṇi bhūtāny''
:''ātmaivābhūd vijānataḥ''
:''tatra ko mohaḥ kaḥ śoka''
:''ekatvam anupaśyataḥ''
:([[ISO 7|ISO 7]])

:''sa paryagāc chukram akāyam avraṇam''
:''asnāviram śuddham apāpa-viddham''
:''kavir manīṣī paribhūḥ svayambhūr''
:''yāthātathyato 'rthān vyadadhāc chāśvatībhyaḥ samābhyaḥ''
:([[ISO 8|ISO 8]])

:''andhaṁ tamaḥ praviśanti''
:''ye 'vidyām upāsate''
:''tato bhūya iva te tamo''
:''ya u vidyāyām ratāḥ''
:([[ISO 9|ISO 9]])

:''anyad evāhur vidyayā-''
:''nyad āhur avidyayā''
:''iti śuśruma dhīrāṇāṁ''
:''ye nas tad vicacakṣire''
:([[ISO 10|ISO 10]])

:''vidyāṁ cāvidyāṁ ca yas''
:''tad vedobhayaṁ saha''
:''avidyayā mṛtyuṁ tīrtvā''
:''vidyayāmṛtam aśnute''
:([[ISO 11|ISO 11]])

''Avidyayā mṛtyuṁ.''

"Only one who can learn the process of nescience and that of transcendental knowledge side by side can transcend the influence of repeated birth and death and enjoy the full blessings of immortality."

So people do not understand what is immortality. They think that it is a vague idea, because no knowledge. So many things . . . we are very proud of our advancement of knowledge. So many things we do not know, and it is not possible to know, even by our modern experimental knowledge. It is not possible. Therefore, if you want real knowledge, then you go to knowledge. ''Vedas'' mean knowledge. These ''Vedas'' means knowledge. ''Vetti veda vido jñāne''. ''Veda'', ''Veda'' means knowledge.

So if you want real knowledge, then you have to take shelter of these ''Vedas'', Vedic literature, just like ''Īśopaniṣad''. There are 108 ''Upaniṣads'', out of which nine are very important. Out of that nine, this ''Īśopaniṣad'' stands first; then ''Taittirīya Upaniṣad'', ''Māṇḍūkya Upaniṣad'', ''Muṇḍaka Upaniṣad''. So the ''Upaniṣad'' . . . ''upa'', ''upa'' means nearing. So this knowledge will take you nearer to Kṛṣṇa.

And amongst the learned society, ''ācāryas'', the ''śruti-pramāṇa'' . . . evidence is ''śruti''. ''Śruti'' means these ''Vedas''. They are not experimental knowledge. They are not knowledge established by the research work of contaminated, conditioned soul. Contaminated, conditioned soul, their senses are imperfect. They cannot see things as they are. Simply they theorize: "It may be like that." So much they can say. So "It may be like that," that is not knowledge. Knowledge, definite. There is no mistake.

Conditioned souls, they commit mistake, they are illusioned, they cheat . . . cheating means one who does not understand what is ''Bhagavad-gītā'' but he is writing commentary on ''Bhagavad-gītā''. This is cheating, cheating the public. Somebody has got some name, a scholar, and he takes advantage of the popularity of ''Bhagavad-gītā'', and he writes some comment. And they claim that anyone can give his own opinion. But that is not the process. You cannot give any opinion.

Suppose I am a preacher of Kṛṣṇa consciousness. How I can give opinion on medical science? That is ludicrous. I can give opinion in my jurisdiction—that's all right—but if somebody asks me opinion about some medical treatment or some legal implication, so what can I do? Similarly, ''tad-vijñānārthaṁ sa gurum evābhigacchet'' (MU 1.2.12).

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

''Tattva-darśinaḥ'' means one who has seen, one who has realized the Absolute Truth. So you have to go there.

So ''avidyā mṛtyum''. If you do not go, then you remain in darkness. It is . . . vedic injunction is ''gacchet''. This is a verb, form of verb, which says: "must." It is not that "Oh, I may accept a spiritual master, I may not. There are books. I shall learn it." No. Therefore the injunction is ''gacchet''. ''Gacchet'' means "must go," not that alternative, may go or may not go. No. "Must go." ''Tad-vijñānārtham'': in order to understand that knowledge, that science, you must go. ''Samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham'' (MU 1.2.12). Otherwise you remain in ''avidyā''.

''Vidyām avidyām ca'': two sides, darkness and light. So you must know two things: what is ''māyā'' and what is Kṛṣṇa. Then your knowledge is perfect. Of course, Kṛṣṇa is so nice that somehow or other, if you surrender to Kṛṣṇa, then your all business finished. You automatically will learn what is ''māyā'' if you have got full surrender to Kṛṣṇa. Kṛṣṇa will give you intelligence from within.

''Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja'' ([[CC Madhya 19.151|CC Madhya 19.151]]), ''Caitanya-caritāmṛta''. "By the mercy of spiritual master and by the mercy of Kṛṣṇa, one enters into this devotional service." How is that? The mercy is parallel line. If you have not found out a spiritual master, but if you are sincere, then Kṛṣṇa will take you to a bona fide spiritual master. And if you get a bona fide spiritual master, then he will take you to Kṛṣṇa. So both things parallel.

If you are sincere . . . Kṛṣṇa is always sitting within your heart, ''caitya-guru'', the spiritual master within the heart. That spiritual master within the heart manifests himself externally as spiritual master. ''Sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata eva sadbhiḥ''. ''Sākṣāt'', directly, directly representative of Kṛṣṇa. This is the verdict of all ''śāstras''. ''Samasta''. ''Samasta'' means all ''śāstra''. ''Sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata eva''. And it is not only stated, but it is accepted as such by all great ''sadbhiḥ'', devotees.

So ''vidyā'' and ''avidyā''. We should learn what is ''vidyā'' and ''avidyā''. ''Avidyā'' means this materialistic knowledge. That is ''avidyā''. Bhaktivinoda Ṭhākura has sung, ''jaḍa vidyā sab māyāra vaibhava'': "Advancement of material knowledge means advancement of ''māyā's'' jurisdiction." The more you become implicated in material knowledge, entangled, you . . . less you can understand Kṛṣṇa consciousness.

People, those who are supposed to be very advanced in material knowledge, they think, "Eh, what is this Kṛṣṇa consciousness movement?" They have no attraction. Just like some of our Indian boys sometimes come. They have come here to learn technology. So sometimes they question. They are surprised that . . . they have rejected these things, and they have come here to learn technology. So when they see that Swāmījī introduced the things which they have rejected in India, so they are surprised.

So I also came for that purpose, because our modern India has rejected the spiritual knowledge. They are thinking that if they can imitate westernized technology, then they will be happy. This is ''māyā''. They do not see that those who are advanced three hundred times more than us in technology, what they have got? They do not see that. India cannot advance in technology like America or Europe at least for three hundred years more, because in these Western countries they have taken this business since a very long time.

But Indian culture, beginning from the creation, is spiritual culture. Vyāsadeva . . . just see Vyāsadeva. He is the original ''guru'', spiritual master, of Vedic knowledge. How he was living? In a cottage in Badarikāśrama. But just see his knowledge. He has written so many ''Purāṇas'', and ''Bhāgavata Purāṇa'' is one of them. The Vedānta philosophy, ''Mahābhārata'', each and every verse if you study, you can study for the whole life. Similarly, in some book he has written 100,000's of verses, not less than 20,000, 25,000 verses. And each verse is so full of meaning that one has to learn it throughout his whole life. This is Vedic culture.

There is no comparison of knowledge, not only in spiritual knowledge, in other department also—in astronomy, in mathematics. It is not that in the olden age there were no aeroplanes. We get so many information from ''Purāṇas''. Their aeroplane was so strong and so, I mean to say, speedy, they could easily reach other planets. Arjuna went to the heavenly planet.

So material knowledge, advancement, is not that there was no advancement of material knowledge in the Vedic age. It was there, but they did not take much care of it. They were interested for spiritual knowledge. It is not that material knowledge was not there. It was there. The opulence . . . that opulence you cannot compare now. Gold, jewels, full—every city, every individual person, and what to speak of kings and rich men.

So ''avidyā'' and ''vidyā''. So one should know side by side what is ''vidyā'' and what is ''avidyā''. So ''avidyāya'', if we advance in ''avidyā'', or material science, then we have to repeat this birth and death, birth and . . . and there is no guarantee where I shall get my next birth. That is not in your hand. You cannot dictate. Now you are happy American, but after quitting this body you cannot dictate, "Please give me again an American body." No. That is not possible. You may get an American body, but you may get the American animal's body. Then you are meant for slaughterhouse.

So this material knowledge, this nationalism, this socialism, they are simply spoiling time. Real knowledge is the Vedic knowledge and the knowledge of Kṛṣṇa. That is real knowledge. ''Bahūnāṁ janmanām ante jñānavān māṁ prapadyante'' ([[BG 7.19 (1972)|BG 7.19]]). Therefore one who is in real knowledge, after many, many births, he comes to Kṛṣṇa and surrenders unto Him, ''vāsudevaḥ sarvam iti'': "Vasudeva, Kṛṣṇa, You are everything."

So that knowledge we are trying to distribute freely, without any charges. So our mission is very great. You should be conscious of this responsibility. We are giving this supermost thing to the human society. So you try yourself to understand thoroughly and distribute. That will make you very much . . . I mean to say, dear to Kṛṣṇa.

Kṛṣṇa says in the ''Bhagavad-gītā'', ''na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ'' ([[BG 18.69 (1972)|BG 18.69]]): "Anyone who is preaching this Kṛṣṇa consciousness knowledge, oh, nobody is dearer than him to Me." So if you want to be very dear to Kṛṣṇa quickly, so you preach this Kṛṣṇa consciousness movement very nicely.

Thank you very much. (devotees offer obeisances) (end)

700513 - Lecture ISO 09 - Los Angeles

2020-05-05T10:00:12Z

MatthiasS:

700511 - Lecture ISO 08 - Los Angeles

2020-05-05T09:54:39Z

MatthiasS:

700504 - Lecture ISO 01 - Los Angeles

2020-05-05T09:32:00Z

MatthiasS:

770123 - Lecture - Bhuvanesvara

2020-05-03T15:41:06Z

MatthiasS:

[[Category:1977 - Lectures]]
[[Category:1977 - Lectures and Conversations]]
[[Category:1977 - Lectures, Conversations and Letters]]
[[Category:1977-01 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Bhuvanesvara]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Bhuvanesvara]]
[[Category:Lectures - General]]
[[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:1977 - Lectures|1977]]'''</div>
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<div class="code">770123LE-BHUVANESVARA - January 23, 1977 - 35:34 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1977/770123LE-BHUVANESVARA.mp3</mp3player>

Prabhupāda: So we shall continue that Rāmānanda? No. So who will read and explain?

Indian guest or devotee: So shall I read from the First Chapter?

Prabhupāda: No. Where he was.

Indian guest or devotee: . . . (indistinct) . . .

Prabhupāda: Yes.

Hari-śauri: You won't be speaking, Śrīla Prabhupāda?

Prabhupāda: No. He will explain in Oriya. (break) (Gaura-Govinda translates in Oriya throughout) . . .that is Vedic culture. As yesterday we were talking of ''varṇāśrama-dharma'', four ''varṇas'' and four ''āśramas—brāhmaṇa'', ''kṣatriya'', ''vaiśya'', ''śūdra''. So the Vedic culture means to execute the ''varṇāśrama''. Now we are known as Hindus. The 'Hindu' word is not to be found . . . (break) (aside:) A little disturbance will mar the situation. So Vedic culture means this ''varṇāśrama-dharma''. The Muhammadans from the other side of River Sindhu, they have called us Hindu. Actually, this word 'Hindu' you'll not find any Vedic scripture. So to accept this position—''brahmacārī'', ''gṛhastha'', ''vānaprastha ''and ''sannyāsa''—is compulsory. It is not that one has to take ''sannyāsa'' as a fashion. No. Actually it is absolutely necessary for any person at the last stage of life to accept ''sannyāsa''. This Rāmānanda Rāya also retired from the government service. He met Caitanya Mahāprabhu, and Caitanya Mahāprabhu advised him that "Now you retire from your governorship and come to Jagannātha Purī, your home, and let us talk together about spiritual life." So in this way he retired. So all the associates of Caitanya Mahāprabhu—''śrī-rūpa sanātana bhaṭṭa-raghunātha śrī-jīva gopāla-bhaṭṭa dāsa-raghunātha''—Six Gosvāmīs, the direct disciples of Caitanya Mahāprabhu, they were all in renounced order of life. Then? Read. You read. You'll hear.

Indian guest or devotee: "Although the Gosvāmīs were very aristocratic, they became mendicant just to deliver the fallen souls according to the order of Śrī Caitanya Mahāprabhu." (Gaura-Govinda translates)

Prabhupāda: About Gosvāmīs, Śrīnivāsa Ācārya, he has written, ''tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau''. (child talking) (aside:) Please take out. ''Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm''. They were ministers. Naturally their associates were very, very big ''zamindars'' and rich men, ''aśeṣa-maṇḍala-pati-śreṇīm. Maṇḍala-pati'' means leaders—social, political. So, gave up their company. Explain. Why? (Gaura-Govinda translates) ''Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau. Dīna-gaṇeśakau'', the poor mass of people. We are thinking that we are advancing, but actually we are becoming poverty-stricken. So this very word is used, ''dīna-gaṇeśakau karuṇayā''.

So this time is always. Unless the social leaders, the leaders of the society, they take care of the mass of people to educate them, ''dīna-gaṇeśakau karuṇayā'', if they do not become compassionate to the poor mass of people, who will deliver them? They are poor because they have no spiritual conception of life. So that situation is always existing; therefore it is the duty of the leaders of the society, especially of the ''brāhmaṇas'' and ''kṣatriyas'', to take ''sannyāsa'' and preach Kṛṣṇa consciousness to the mass of people. ''Dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau''. Now we have got experience that many big, big leaders in political field—we have seen this noncooperation movement—they also took ''sannyāsa'' practically. But they could not live long because they could not tolerate the position of renouncement. But about the Gosvāmīs it is said,

:''tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat''
:''bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau''
:''gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau muhur''
:''vande rūpa-sanātanau raghu-yugau . . .''

There must be engagement, proper engagement. If the engagement is not Kṛṣṇa consciousness, then this so-called ''sannyāsa'' will be failure. Practically in Calcutta there was a big barrister, C. R. Das, he renounced everything, but he could not live long. Very shortly he died. (break) . . .was their position.

So ''sannyāsa'' means to renounce for the Supreme, ''sannyāsa''. ''Sat-nyāsa''. If one takes to Kṛṣṇa consciousness and if he renounces family life and preaches Kṛṣṇa consciousness, then he will be happy, and the persons amongst whom he will preach, they will be happy. We have seen practically, many, many big, big ''sannyāsīs'', they gave up this world—''brahma satya jagan mithyā'': "This world is ''mithyā''. Let me take ''sannyāsa''." But unfortunately, they could not stand in that position. After few years they come down again in social work, in political work. That means they could not understand what is Brahman. That is stated, confirmed in the ''śāstra'' that,

:''ye 'nye 'ravindākṣa vimukta-māninas''
:''tvayy asta-bhāvād aviśuddha-buddhayaḥ''
:''āruhya kṛcchreṇa paraṁ padaṁ tataḥ''
:''patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ''
:([[SB 10.2.32|SB 10.2.32]])

''Ye 'nye 'ravindakṣa. Ye aravindakṣa. Aravindakṣa'' is Kṛṣṇa. "Persons who are thinking that 'I have become liberated,' ''vimukta-mānina'', they're actually . . . They're not ''mukta''. Therefore," ''āruhya kṛcchreṇa paraṁ padam'', "although they underwent very severe austerities and achieved the position in ''nirviśeṣa-brahma''," ''āruhya kṛcchreṇa paraṁ padam'', "but because they could not understand, my Lord, Your lotus feet, they," ''patanty adho'', "they fall down." Just like in the modern age they are going very high by aeroplane or sputnik, but because they do not get a shelter either in the moon planet or Mars planet, they again come down. So simply speculative knowledge, philosophical knowledge, will not give us actual shelter in the ''nirviśeṣa'', ''nirākāra-brahman''.

The Absolute Truth we can realize in three stages. This is stated in the ''Śrīmad-Bhāgavatam'':

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

Yes. The ''brahmānu-bhūti'' is simply negation of this material world: ''brahmā satya jagan mithyā''. But ''brahmānu-bhūti'' is not final. We are part and parcel of Kṛṣṇa, ''sac-cid-ānanda-vigrahaḥ'' (BS 5.1). So simply understanding of our eternity—''ahaṁ brahmāsmi''—is not sufficient. So that is only appreciation of the eternity portion. And then, if one further makes progress, he . . . Paramātmā. Paramātmā means ''cit, cid-āṁśa''. And lastly, unless we come to the shelter of the lotus feet of Kṛṣṇa, there is no ''ānanda''. And every one of us—''ānandamayo 'bhyāsāt'' (''Vedānta-sūtra ''1.1.12). God is also ''ānandamaya''. We, being part and parcel of God, we are also seeking after ''ānanda''. So you cannot get permanent ''ānanda'' either by Brahman realization or Paramātmā realization. Unless you come to God realization, Personality of Godhead, there is no ''ānanda''.

:''ānanda-cinmaya-rasa-pratibhāvitābhis''
:''tābhir ya eva nija-rūpatayā kalābhiḥ''
:''goloka eva nivasaty akhilātma-bhūto''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(BS 5.37)

Govinda, Kṛṣṇa, is ''ānanda-cinmaya-rasa''. He is in the ''ānanda cinmaya''. His ''ānanda'' is not ''jara-rasa''; it is ''cinmaya-rasa''. We should not understand, or misunderstand, Kṛṣṇa's ''līlā'' is just like ordinary human activity. Śrīla Jīva Gosvāmī has described this Kṛṣṇa's ''ānanda'', that,

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

So we should understand Kṛṣṇa, how He is ''ānanda-cinmaya vigraha''. Śrī Caitanya Mahāprabhu is ''ānanda-cinmaya vigraha''—combination of ''hlādinī śakti'', Śrīmatī Rādhārāṇī, and Kṛṣṇa together. Therefore the Vaiṣṇava sings, ''śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. Rādhā-kṛṣṇa nahe anya''. If we take shelter of the lotus feet of Śrī Kṛṣṇa Caitanya Mahāprabhu, then there is possibility to understand the Kṛṣṇa science.

So this Kṛṣṇa consciousness movement is trying to impregnate or push this movement throughout the world through the mercy of Śrī Kṛṣṇa Caitanya. And actually it is happening. By taking shelter of the lotus feet of Śrī Kṛṣṇa Caitanya Mahāprabhu, these Europeans and Americans, although they are supposed to be born in ''mleccha'', ''yavana'' family, they are taking Kṛṣṇa consciousness so seriously. Otherwise it is very difficult to understand Kṛṣṇa.

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

Out of many many millions of persons, one is interested how to become perfect. ''Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. Siddhi'' means to understand one's own position.

Therefore we request everyone to take shelter of the lotus feet of Śrī Caitanya Mahāprabhu to understand Kṛṣṇa. Śrīla Rūpa Gosvāmī, he has given his direction:

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

Idea is Śrīla Rūpa Gosvāmī, offering his obeisances to Caitanya Mahāprabhu, ''namo mahā-vadānyāya'': "The greatest munificent charitable person, because You are giving ''kṛṣṇa-prema''. Nobody can understand Kṛṣṇa, but You are giving ''kṛṣṇa-prema." Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te kṛṣṇāya kṛṣṇa-caitanya'' ([[CC Madhya 19.53|CC Madhya 19.53]]): "You are Kṛṣṇa. You have appeared again as Kṛṣṇa Caitanya. Therefore I offer my obeisances." Similarly Sārvabhauma Bhaṭṭācārya, who was the learned scholar, ''paṇḍita'', in the assembly of Mahārāja Pratāparudra . . . (break) . . .''sabhā-paṇḍita''. So he also has written many verses. One of them is that,

:''vairāgya-vidyā-nija-bhakti-yoga-''
:''śikṣārtham ekaḥ puruṣaḥ purāṇaḥ''
:''śrī-kṛṣṇa-caitanya-śarīra-dhārī''
:''kṛpāmbudhir yas tam ahaṁ prapadye''
:([[CC Madhya 6.254|CC Madhya 6.254]])

"This Caitanya Mahāprabhu is the same person." ''Vairāgya-vidyā-nija-bhakti''. "In order to teach Kṛṣṇa consciousness, He has now appeared as Kṛṣṇa Caitanya." ''Vairāgya-vidyā-nija-bhakti yoga-śikṣārtham ekaḥ puruṣaḥ purāṇaḥ'' ([[CC Madhya 6.254|CC Madhya 6.254]]). ''Śāśvata-purāṇa''. Kṛṣṇa is the ''purāṇa''. ''Nava-yauvanaṁ ca''. In the ''Brahma-saṁhitā'' it is said, ''advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa nava-yauvanaṁ ca'' (BS 5.33). He's the oldest person, ''ādi-puruṣa'', but ''nava-yauvana''. So in every way you'll find that if we want to understand Kṛṣṇa, then we have to take shelter of this Kṛṣṇa's renounced order of life in the form of Śrī Kṛṣṇa Caitanya Mahāprabhu.

So Śrī Kṛṣṇa Caitanya Mahāprabhu's one of the confidential devotees was an Oriya, this Rāmānanda Rāya and Śikhi Māhiti. So it is a great opportunity for the Oriyas to understand Kṛṣṇa consciousness science through the mercy of Śrī Caitanya Mahāprabhu. We are discussing the talks between Caitanya Mahāprabhu and Rāmānanda Rāya. You'll kindly hear and take advantage of it and be benefited. (break)

That's all. So we can . . . if they require, any question-answer. (break)

Indian man (1): . . .Kṛṣṇa consciousness in ''gṛhastha āśrama''?

Prabhupāda: They follow Śrī Rāmānanda Rāya. He was a ''gṛhastha''. He was a responsible government officer. Still, he was the best disciple of Caitanya Mahāprabhu. Rāmānanda Rāya, while talking with Caitanya Mahāprabhu, he was feeling little shamefulness because Caitanya Mahāprabhu was a great ''sannyāsī'' and coming from a very respectable ''brāhmaṇa'' family, and Rāmānanda Rāya, he belonged to the ''karaṇa'' caste of Orissa, and he was ''gṛhastha'', at the same time in government service. So he was feeling little shameful like that, that "I am teaching Caitanya Mahāprabhu." So when he was feeling like that, Caitanya Mahāprabhu encouraged him,

:''kibā vipra kibā śūdra nyāsī kene naya''
:''yei kṛṣṇa-tattva-vettā sei guru haya''
:([[CC Madhya 8.128|CC Madhya 8.128]])

"You become a ''sannyāsī'' or you become a ''gṛhastha'' or you are a ''brāhmaṇa'' or a ''śūdra'', the Kṛṣṇa consciousness has nothing to do with these material things. If you know actually what is Kṛṣṇa, then you can become ''guru''." Another place also, Kṛṣṇa, er, Caitanya Mahāprabhu has said that,

:''yei bhaje sei baḍa abhakta hīna chāra''
:''kṛṣṇa-bhajane te nāhi jāti-kulādi-vicāra''
:([[CC Antya 4.67|CC Antya 4.67]])

"Anyone who is a devotee, he is great. And who is not devotee, he may declare himself as great, but he is the most fallen." In the devotional service there is no such distinction as ''jāti'' and ''kula''. So if you follow—the example is there in your country, Rāmānanda Rāya—then wherever you are, you are exalted. Narottama dāsa Ṭhākura, he has also said—he is ''ācārya—gṛhe vā vanete thāke hā gaurāṅga bale ḍāke narottama māge tāra saṅga'': "It doesn't matter whether he is a ''gṛhastha'' or he's a ''sannyāsī''." ''Vanete'' means ''vānaprastha, sannyāsī''. "Wherever he may be, if he's actually a perfect devotee of Śrī Caitanya Mahāprabhu, I want his association. Never mind." ''Gṛhe vā vanete thāke hā gaurāṅga bale ḍāke narottama māge tāra saṅga''.

So Kṛṣṇa ''bhajana'' is so magnanimous, so exalted, in any position you can become the greatest ''guru'', provided you follow the footsteps of Śrī Caitanya Mahāprabhu. (break) . . .says how one can become perfect. ''Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]). Four things. Simply think of Kṛṣṇa, this chanting of Hare Kṛṣṇa ''mantra''—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare . . . So you remain ''gṛhastha''. Bhaktivinoda Ṭhākura has said, ''nāmāśraya kari thākaha āpana kāje'': "In whatever occupation you are, remain there. There is no need of changing." But ''nāmāśraya kari''. If you remain a ''gṛhastha'', what is your loss if you chant Hare Kṛṣṇa ''mahā-mantra''? And if there is gain, why don't you take it? Simple thing. And Kṛṣṇa also says, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru, mām evaiṣyasi asaṁśayaḥ'' ([[BG 18.68 (1972)|BG 18.68]]). These four things will get you back to home, back to Godhead. What is that? Simply think of Kṛṣṇa. But if from the very beginning you want to understand the meaning of Kṛṣṇa—"Kṛṣṇa is ''nirākāra''. He has no hand, He has no leg"—then how you'll think of Kṛṣṇa? You have to give up all this nonsense idea. Then wherever you live, you will be perfect by Kṛṣṇa consciousness. (break) . . .Kali-yuga the special advantage is that people cannot become very much advanced in spiritual life, but for Kali-yuga there is a special concession. ''Kalau nāsty nāsty eva nāsty eva gatir anyathā. Harer nāma harer nāma harer nāma iva kevalam'' ([[CC Adi 17.21|CC Adi 17.21]]). And ''Śrīmad-Bhāgavatam'' also, it is confirmed, ''kīrtanād eva kṛṣṇasya mukta-saṅga paraṁ vrajet'' ([[SB 12.3.51|SB 12.3.51]]). So you remain ''gṛhastha''. It is now difficult to give up ''gṛhastha ''life. But don't be merged into this black hole. Don't make black hole tragedy. Be alive, take to Kṛṣṇa consciousness and you'll be happy. So there is no distinction in ''kṛṣṇa-bhajana'' whether one is a ''gṛhastha '' or a ''sannyāsī''. He must take the science. Then he will be all right.

Indian man (2): . . .without taking ''dīkṣā ''from the ''guru'' also utters the name of Lord Kṛṣṇa with devotion and . . .

Prabhupāda: There is no devotion unless you go to a ''guru''. Forget it. ''Ādau gurvāśrayam''. First thing is, first business, is to accept a bona fide ''guru''. Otherwise there is no devotion; it is simply false imitation.

Indian man (2): These four things, this, er . . .

Prabhupāda: This is the injunction of Rūpa Gosvāmī in ''Bhakti-rasāmṛta sindhu. Ādau gurvāśrayam'': "Your first business is to approach bona fide ''guru'' and take his ''āśraya''." Otherwise there is no devotion. That has been the defect in the modern society. They imagine. This business should be given up. He must follow. ''Sādhu-mārgānugāmanam'', which is prescribed by the ''sādhu'', ''guru'', you have to accept that. You cannot manufacture your own way.

Indian man (2): The world is so vast, and people who are living in this world and also wishing to attain God or just remember God, the preach . . . or say about the God . . . Also the ''namaskāraṁ'' is, Gurudeva said, that, mentioned in the ''Gītā'', that all these are fruitless, the soul which is remembering God either in the form of Kṛṣṇa, but he has not met a ''guru''. Because to get a real ''guru'' is a real occasion. It doesn't happen in the case of everyone. One in million get a chance to get a real spiritual guide. There are so many in the name of spiritual guide. And he will false pray, because his inner soul hankers and inner soul thinks that "This is my ''guru'', and somehow I will accept whatever he says." And the ultimate aim and objective is to love God or to recite His name or surrender to Him.

Prabhupāda: This question has been answered by Śrī Caitanya Mahāprabhu while He was teaching Śrīla Rūpa Gosvāmī.

:''ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva''
:''guru-kṛṣṇa-kṛpayā pāya bhakti-latā-bīja''
:([[CC Madhya 19.151|CC Madhya 19.151]])

The ''guru'' word is there: ''guru-kṛṣṇa''. If you are actually hankering after Kṛṣṇa—Kṛṣṇa is within yourself—He will give you a ''guru''. He will give you a ''guru. Guru-kṛṣṇa-kṛpāya''. But we must be fortunate to get real ''guru''. If I am unfortunate, I'll not get a ''guru''. Otherwise why Caitanya Mahāprabhu said, ''guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja'' ([[CC Madhya 19.151|CC Madhya 19.151]]), ''mālī hañā se bīja kariya āropaṇa''? In this way you'll find in the ''Caitanya-caritāmṛta''. So even Caitanya Mahāprabhu, He accepted ''guru'', Īśvara Purī. He is Supreme Personality of Godhead, Kṛṣṇa Himself. As Sārvabhauma Bhaṭṭācārya said that,

:''vairāgya-vidyā-nija-bhakti-yoga-''
:''śikṣārtham ekaḥ puruṣaḥ purāṇaḥ''
:''śrī-kṛṣṇa-caitanya śarīra dhārī .'' . .
:([[CC Madhya 6.254|CC Madhya 6.254]])

He's the ''puruṣa purāṇa'', Kṛṣṇa, but now He has appeared as Kṛṣṇa Caitanya. So He also accepted ''guru'', what to speak of our . . . Kṛṣṇa also accepted ''guru''. So how you will get the ultimate goal of life without accepting ''guru''? Why do you manufacture this idea? There is no need of manufacturing this. You have to follow. ''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]). If you manufacture, then you'll be cheated. Don't do this. That has become a fashion, that you manufacture your own way of service. That is not possible. Therefore Rūpa Gosvāmī stresses, ''ādau-gurvāśrayam'': "The first business is that you must find out a bona fide ''guru''." Then other things.

Indian man (3): Gurudeva said the only aim of human being is to surrender to Śrī Kṛṣṇa, to the lotus feet of Śrī Kṛṣṇa.

Prabhupāda: Yes.

Indian man (3): In India especially, there are so many temples and gods and goddesses . . .

Prabhupāda: That has been described in the ''Bhagavad-gītā''. Those who are ''hṛta-jñānāḥ'', less intelligent, all these gods and goddess are for them. ''Hṛta-jñānāḥ. Kāmais tais tair hṛta-jñānāḥ yajante anya devatāḥ'' ([[BG 7.20 (1972)|BG 7.20]]): "Those who are after other demigods, they are ''hṛta-jñānāḥ." Hṛta-jñānāḥ'' means they have got little knowledge—that is taken away by ''māyā''. ''Māyayāpahṛta-jñānā''. These words are there. So this demigod worship is for the less intelligent class of men, not the actual intellectuals. Actual intellectual is he—''bahūnāṁ janmanām ante jñānavān māṁ prapadyate'' ([[BG 7.19 (1972)|BG 7.19]]). So he's actual intelligent when he surrenders to Kṛṣṇa. ''Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ''. So the demigod worship is recommended for the less intelligent class of men. Otherwise, to surrender to Kṛṣṇa is the highest stage of perfection.

Indian man (4): Sir, what is the difference between renunciation and surrender?

Prabhupāda: Yes. Renunciation is the beginning of this material world. You cannot take . . . you cannot surrender to Kṛṣṇa unless you renounce this ma . . . If you have got material necessities . . . ''Sarva-dharmān parityajya '' ([[BG 18.66 (1972)|BG 18.66]]). Kṛṣṇa says, "Absolute surrender." And if you want material necessities, then you have got so many ''dharmas''—this ''dharma'', that ''dharma'', social ''dharma'', family ''dharma'', national ''dharma'', community ''dharma'' and so on, so on. But Kṛṣṇa demands, ''sarva-dharmān parityajya''. So it is not very easy thing. Therefore renunciation and surrender. Surrender means full renunciation, no reservation. And renunciation means you renounce something and keep something. That is difference.

Indian man (4): Supposing any person, he renounces everything, his material property, and if he just came to Kṛṣṇa consciousness, can he live?

Prabhupāda: We are living. You can see practically. We have got more than one hundred centers, and we are maintaining at least ten thousand men, just like these Europeans. And you have seen our opulence. We are advertised as fabulously rich. (devotees chuckle) You can see here also. We have got at least four cars here. Who has got four cars? Don't you see how we are living?

Indian man (4): Sir, what I meant . . . Supposing . . .

Prabhupāda: No. Your question is that . . . We are living very opulently because we are surrendered to Kṛṣṇa. That is point. So if you come to us, you will also live very opulently. Surrender. (laughter) Do that by practical seeing. We have no anxiety. Do you know what is our expenditure? In New York we are spending twelve ''lakhs'' of rupees per month—only in New York. Similarly, in Los Angeles we have got huge expenditure. And our income is also, daily, five ''lakhs''. You can see. Take our account, audit. People do not touch, as soon as one hears, "Oh, it is a religious group." And we are selling religious books, this ''Bhāgavata'' and ''Śrīmad Bhagavad-gītā'', six ''lakhs'' of rupees daily. Can you imagine?

Indian man (5): Where is this consciousness of surrender will come in human life? At what stage it can come?

Prabhupāda: At any moment. You must be prepared. Kṛṣṇa said, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). So if you have got intelligence, you can do it immediately. Where is the difficulty? But you'll not do it. They have done it, these young boys. They have no other business. And Kṛṣṇa assures, ''ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ''. Don't hesitate. But you are hesitating, so there is no surrender. So all right, you remain under the clutches of ''māyā'' and suffer. ''Daivī hy eṣā guṇamayī mama māyā duratyayā'' ([[BG 7.14 (1972)|BG 7.14]]). ''Māyā'' is very strong. ''Mām eva ye prapadyante māyām etāṁ taranti''. As soon as you surrender to Kṛṣṇa, immediately you are ''mukta''. Immediately, instantly. It is in your hand. You follow Kṛṣṇa's instruction, do the needful, you are ''mukta''. Chant Hare Kṛṣṇa.

Devotees: ''Jaya'' Śrīla Prabhupāda! (end).

760515 - Morning Walk - Honolulu

2020-05-03T10:21:52Z

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760512 - Morning Walk - Honolulu

2020-05-03T10:18:21Z

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[[Category:1976 - Morning Walks]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-05 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - USA]]
[[Category:Morning Walks - USA, Hawaii]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Hawaii]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Morning Walks - by Date]]'''[[:Category:Morning Walks - by Date|Morning Walks by Date]], [[:Category:1976 - Morning Walks|1976]]'''</div>
{{RandomImage}}

<div class="code">760512MW-HONOLULU - May 12, 1976 - 30:43 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760512MW-HONOLULU_mono.mp3</mp3player>

Prabhupāda: . . .made of grass?

Rādhā-vallabha: They make plastic grass.

Prabhupāda: Eh?

Rādhā-vallabha: They make it out of plastic.

Prabhupāda: Even plastic, they can cover big land like this?

Rādhā-vallabha: Almost this big.

Puṣṭa Kṛṣṇa: They cover football fields. They can cover big areas, but it's artificial. (break) . . .flowers also.

Prabhupāda: You take. (break)

Rādhā-vallabha: . . .shopping centers, they also make plastic trees.

Prabhupāda: Hmm?

Rādhā-vallabha: In the big shopping centers they have plastic trees growing.

Prabhupāda: Grown?

Rādhā-vallabha: They don't need any water.

Puṣṭa Kṛṣṇa: They don't grow. (break) . . .say, though, that "We don't want to enter into a religious, philosophical discussion. Simply we are trying to improve the standard of life."

Prabhupāda: What improvement you have done? What improvement you have done? I do not wish to die. Can you help me? Then what improvement?

Puṣṭa Kṛṣṇa: No.

Prabhupāda: What improvement?

Puṣṭa Kṛṣṇa: But we can make it more comfortable.

Prabhupāda: My father died, his father died, his father died, so I'll die, my son will die. What improvement you have done?

Puṣṭa Kṛṣṇa: We can make it more comfortable to die.

Prabhupāda: Oh. Peaceful death. This will be accepted by rascals. That's all. If I am going to die, where is comfort? Death is comfortable?

Rādhā-vallabha: My mother is a nurse, and she told me that she's seen many people die, and she said, "It is very nice. It is very peaceful."

Prabhupāda: Your mother is also peaceful?

Rādhā-vallabha: She's dead. (laughter) I went to see her when she was dying, and I told her that "Now you should chant Hare Kṛṣṇa, because you're going to die." She said, "No, I am not ready. I'm going to fight it." But she lost the fight.

Hari-śauri: (to passerby) Hare Kṛṣṇa.

Rādhā-vallabha: Another girl went to see her mother when her mother was dying, and she told her mother, "Chant Hare Kṛṣṇa," and her mother said, "Shut up," and then died. (break)

Puṣṭa Kṛṣṇa: . . .that because we don't accept their scientific achievements as being worthy, for example, in medicine, and things like this, they will say that our argument is one-sided. Just like that Dr. Wolfe. He was thinking like that.

Prabhupāda: What is one-sided?

Puṣṭa Kṛṣṇa: Well, we simply say that the scientists have done nothing good to further human cause.

Prabhupāda: No, we don't say that. We say that you take credit as far as you have been successful. Why do you say there is no God? We protest against that. (break)

Puṣṭa Kṛṣṇa: . . .there's a God, then they won't be making so many materialistic arrangements.

Prabhupāda: You don't require it. (break) . . .so many materialistic improvements, we require open field like this. We require trees. That is nature's gift. Although we have got this car, we come here to take advantage of nature's gift. Why you have come here? The city was there. I don't like. So actually you enjoy nature's gift. Important persons, they work whole week in the city, and as soon as there is weekend they go to the village. Why? The enjoyment is in the village. They do not like to stay in the factory. It is disgusting. (break)

Śukadeva: . . .just like sleep. And just like when we're sleeping it's very comfortable, then why should we be afraid of dying? It's very comfortable. Death is just like sleep. When we're sleeping we feel . . . (indistinct) . . .. So why, then, we should be afraid of death?

Prabhupāda: But you are actually afraid. Why? You say, you are a great philosopher: "Why should we be afraid?" But if I kill you, immediately you cry. Why? Don't cry. Let peacefully die. I kill you. Why do you protest, "This man is killing me, killing me! Save me! Save me! Save me! Police! Police! Police!" Why? Die peacefully. I am helping you to die peaceful. Why you make me criminal? (break) . . .says, "Thou shall not kill." If killing is peaceful, dying is peaceful, why He has prohibited?

Śukadeva: Even though you may kill me, we still don't mind that.

Prabhupāda: No, I am not so fool I am going to kill you. That is an . . ., the business. But you die peacefully. Let him throw in the sea. Die peacefully.

Puṣṭa Kṛṣṇa: In other words, they are theorizing that "Death is a very peaceful state of sleeping. Why are we protesting so much?"

Prabhupāda: But that is not sleeping. After sleeping you have to awake, and you have to bark like dog, "Give me food. Gow! Gow! Gow!" You are not going to sleep after death. You are awakening like a dog, and bark and disturb others. That is your mistake, that you are sleeping forever. No sleeping. You have to wake up again. (break)

Rādhā-vallabha: . . .told me that he was . . .. He said that spirit and matter are the same. So I grabbed him and threatened to punch him in the nose. He said, "No, no, that is different." (break)

Śukadeva: So if we have to wake again, then there's no really . . . Why should we have to stop birth and death?

Prabhupāda: So you have no experience? Do you sleep perpetually, whole day and night? Why do you wake up? Is it not your experience that you sleep at night and wake up at daytime?

Śukadeva: Yes. But if I'm going to wake again, then why should I want to stop it? I go to sleep; I wake up.

Prabhupāda: No, but your waking . . . You are going to wake up like a dog. That is the . . . (indistinct) . . .. You sleep perpetually . . ., not perpetually, for seven months, and then you wake up as a dog. The body is changed. And go on barking. That you do not know. That is ignorance.

Puṣṭa Kṛṣṇa: That's amazing. You go to sleep in a human body, and you wake up in a dog body.

Prabhupāda: Ah, that's it. What is this conglomeration? (laughter) (break)

Śukadeva: . . .wake up the next morning. I am not afraid to go to sleep because I know that I will wake up. So if I'm going to die and I know that . . .

Prabhupāda: Die means you sleep as a man and wake up as a dog. That is dying.

Śukadeva: But it is okay to be a dog. It is okay to be a dog.

Prabhupāda: Yes. But if you are so foolish that it is okay to be dog, then it is very nice.

Hari-śauri: But if we live forever, then where's the harm in changing bodies a few times? We can enjoy in all different kinds of bodies and have a good time whilst we're here. And if we're eternal, then what is the big rush to get out?

Prabhupāda: That is going on. For the foolish person, it is going on. (break) . . .land there is? (break)

Puṣṭa Kṛṣṇa: . . .farms all over the world, even in India, they have to irrigate the land.

Prabhupāda: Hmm?

Puṣṭa Kṛṣṇa: They have to irrigate the land artificially like this. Either they dig a ditch and they pour water into the ditch by some method, or sprinkling like this. So in a society where everyone is God conscious, Kṛṣṇa says how He supplies the rains. Was there any need even for such irrigation?

Prabhupāda: Irrigation?

Puṣṭa Kṛṣṇa: Irrigation means digging a hole beside where the vegetables or grains are growing. Or will the rain just fall from the sky naturally?

Prabhupāda: You have to work. Otherwise . . . This is material world. Without working, you cannot get anything. (break) . . .between material world and spiritual world. In the material world you have to work to get your necessities. In the spiritual world there is no need of working. (break)

Rādhā-vallabha: . . .talking about the spiritual world is pie in the sky. They say that we should just talk about how to take care of things here.

Prabhupāda: You cannot take care. There are so many problems. You cannot take. You are simply crying, "The problems are there. Problems are there."

Rādhā-vallabha: Then they will say, "Well, how will talking about the spiritual world help solve the problems here in the material world?" (break)

Prabhupāda: . . .concerned with the material world, you remain. (break)

Rādhā-vallabha: . . .put out by the ''karmīs'', and it is a book on how to become peaceful and happy, and it shows pictures of dogs and cats sleeping, and it says, "This is how you do it. You should lie down like this, and everything will be all right."

Prabhupāda: The dog is lying peacefully because he has got sense that "I have got a good master." Therefore he is sleeping. They do not sleep peacefully without master. (break)

Puṣṭa Kṛṣṇa: . . .Śrīla Prabhupāda, is that the scientists have been proven guilty. Now we have to decide what their punishment should be.

Prabhupāda: Nature will punish them. (break)

Śukadeva: . . .kind of programs should we develop to defeat the scientists? Just like we distribute books in the street. A lot of times the scientists may not get some of these books.

Prabhupāda: Defeat is that "You are scientist. I don't want death. Please stop it." Ask him. "I don't want disease. Please stop it. Then you are scientist. Otherwise I kick on your face."

Śukadeva: Should we go to the colleges and universities and make programs?

Prabhupāda: Yes. (break) . . .these rascals are being controlled at every step; still they are thinking independent. That is the difficulty. They are being kicked in every moment, and still they are thinking, "I am free."

Puṣṭa Kṛṣṇa: Everyone is following the scientists, too.

Prabhupāda: Eh?

Puṣṭa Kṛṣṇa: Everyone is following the scientists.

Prabhupāda: Not everyone. We don't follow. You may follow.

Puṣṭa Kṛṣṇa: No, Śrīla Prabhupāda.

Rādhā-vallabha: One professor was telling me that he didn't think you should write about all these things about the universe in your books, because none of the scientists will believe it. So I told him that all the scientists were hogs, dogs, camels and asses, and he became enraged, and he left.

Puṣṭa Kṛṣṇa: But it's not so unbelievable.

Prabhupāda: And what is, the scientists will not believe? We say, ''tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]): "As the child is becoming boy, boy is becoming . . ., similarly you have to change body." What scientist has to challenge this? But they are obstinate dog. ''Dehāntara-prāptiḥ'' you have to accept. Can the scientist say, "No, no, no, the child is not going to be a young man or a boy"? Can he say like that? Then why they challenge unnecessarily? They are changing the body. Can the scientists stop it? But if they are unreasonable dogs, then what can be done? What argument will reach them? A dog cannot understand.

Rādhā-vallabha: Just stick.

Prabhupāda: Yes. No, they will not understand even with stick. You see? They are less than dog. ''Bhagavad-gītā'' says, ''dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā'' ([[BG 2.13 (1972)|BG 2.13]]), very simple argument, that "As the child is becoming boy, boy is becoming young man, young man is becoming middle-aged man, and middle-aged is becoming old man, similarly, you are changing body." So where is the difficulty to understand? But they are so obstinate rascal, they will not believe. As soon as the child is dead, does he become boy?

Puṣṭa Kṛṣṇa: No.

Prabhupāda: So what is that? What is the scientists' reply?

Rādhā-vallabha: They say he's dead.

Prabhupāda: So why dead?

Rādhā-vallabha: They say the brain and the heart stopped working.

Prabhupāda: So you replace it, rascal.

Rādhā-vallabha: "We're working on it."

Prabhupāda: There are such . . . Obstinate dogs. (break) . . .difficulty. ''Mūḍha''. They are ''mūḍhas'', and they will continue to remain ''mūḍha''. Then how you can make him enlightened? They cannot answer properly. Why a dead child born does not grow, does not change body? The body is a lump of matter. Analyze the body. Where is life? These are all very reasonable. But they will not. Dog's obstinacy. How you can convince them? Simply waste of time, talk with them. Therefore they should be neglected.

Rādhā-vallabha: They did one experiment where they took a . . .

Prabhupāda: Eh?

Rādhā-vallabha: They did an experiment where they took an embryo of a child, and they put it in a test tube, large bottle, and they were growing it by feeding it, and it just turned into a shapeless blob.

Prabhupāda: So why did you take embryo from the child? You make embryo. You cannot make even an egg which can be . . ., give a chicken. So to waste time with these rascals is very difficult.

Śukadeva: Such programs are minimized in the temple. Should there be a college program in each temple? Or should everyone just work along with the BBT Library Party? Should there be a college program?

Prabhupāda: No, it is useless to talk with them. If you can peacefully sell some books, that's all. Don't enter into very long arguments, because they are all rascals. They cannot understand. Better peacefully, as far as possible, sell some books. ''Dante nidhāya tṛṇakaṁ padayor nipatya kāku-śataṁ kṛtvā ca'' . . . (''Caitanya-candrāmṛta'' 90). This is the process. They cannot understand that because there is soul within the child, therefore child is becoming boy. As soon as there is no soul, the child does not become a boy. This simple philosophy they cannot understand, so what is their position? Now, this car is standing because there is no driver. Anyone can understand. Stand still. It will remain there for thousands of years unless a driver comes. Simple reason. But they are so rascal, they will not understand. So what is the use of talking with them? Simply waste of time.

Śukadeva: So these people cannot be converted.

Prabhupāda: That is a fact. The dog cannot be converted. But we have to do it with stick. (break) . . .that a dead child can be brought scientifically into life and he will grow, and still, they'll argue. So what is the use of argument with these rascals? When they are caught up, that "Do this," "Yes, we shall do in the future," and "What about the present?" there is no answer.

Hari-śauri: Everywhere we see millions and millions of different types of bodies are all growing, there's living force there, but still, they haven't been able to find it, and it's there all the . . ., everywhere, surrounding them. So what kind of scientists? (break)

Prabhupāda: . . .provement. Have you improved this, that a dead body can be brought into life by scientific arrangement? And still, they'll say "improvement." What improvement? Simply dry talks. That is science? (break) (in car) First subject matter for scientific advancement: that there is soul within the body. On account of the presence of the soul, the body is changing. So the soul is different from the body. This is the first education of scientist. But they have avoided this major . . . They simply bluffing people, "We have discovered this . . ." What you have discovered? Discover this: what is the principle within the body? Real discovery, they are not interested. They are bluffing. They are fools, making others fools and going on as scientific advancement. First of all answer this.

Puṣṭa Kṛṣṇa: (aside:) Rādhā-vallabha ''Prabhu'' . . . (indistinct) . . ..

Prabhupāda: Can you challenge, "Do this first. What is your science? This is rascal science. You give up the major problem; you are making research how many atoms are working. What you will do by understanding atoms are going?"

Puṣṭa Kṛṣṇa: Because it's very difficult to . . .

Prabhupāda: Difficult? Then you are not scientist. You cannot touch the difficult problem. Childish thing, you are bluffing children, that's all. You have no power to tackle the difficulties. You cannot give life to the dead body. (break)

Hari-śauri: But if we don't make the research, then how will we ever know?

Prabhupāda: Eh?

Hari-śauri: If we don't make the research, then how will we ever solve these problems?

Prabhupāda: Then you are . . . As soon as you say "making research," then you are not perfect. Don't say that you are scientist. You are student. Don't say that you are scientist. And you are declaring, "There is no authority, nothing." Why do you speak all this nonsense? Because you are not scientist. You are making research. That's all right. When you complete your research—you come to the conclusion—then call yourself as scientist.

Puṣṭa Kṛṣṇa: Put them in their place.

Prabhupāda: Why, as a student, neophyte, you are claiming as "scientist"? Why misleading people? You do not know anything, how things are going on, and you are claiming you are scientist. Our point is, "Don't do this, misleading propaganda. You are not scientist. We protest against this false propaganda. Why you are making . . . You do not know anything. You cannot solve any problem, major problem, so why you are claiming as scientist? Stop this, as a gentleman." (break) And there is the soul within the body, and when the soul is gone, transferred to another body, it is dead. ''Dhīras tatra na muhyati'' ([[BG 2.13 (1972)|BG 2.13]]). One who is actually scientist, he is not surprised. He knows the soul has transferred to another body. That's all. That is scientist. (break) . . .real scientist, not a rascal like you. We don't take. (break) You cannot act. We accept Kṛṣṇa as scientist because He explains. You cannot explain. How we can accept you as scientist? You are rascal. Up till now, nobody was able to explain—simply vague. How we can accept these vague explanation as scientist? And daily changing, every year new theories. And I have to accept you scientist? Kṛṣṇa said ''tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]) five thousand years ago. It was known very well, and it is going on. That is science. You cannot give any solution, you are changing your ideas and theories every year, and we have to accept you as scientist? (break) . . .speaking something, and I have to accept him as scientist? Madman, crazy fellow, saying something today, saying something other, next day.

Hari-śauri: In Māyāpur you gave that Bengali proverb, "A madman, what he cannot say? A goat, what he cannot eat?"

Prabhupāda: Yes. (chuckles) (break) They are afraid. Stop disease, stop old age, stop birth, stop death. (break) . . .the major problems, and you call yourself . . . (break)

Śukadeva: . . .the most important thing. Why should we . . .

Prabhupāda: Ah. That proves that you are a rascal number one. These are not important things. Why do you keep memory of so many dead men in statues? It is not important thing. He has died. Died. That's all.

Śukadeva: They say that being able to work on all of our practical problems in the material world . . .

Prabhupāda: And this is practical. You make something that nobody will die.

Śukadeva: But a lot of them already admit that there's nothing we can do about death.

Prabhupāda: Then don't call yourself scientist. The problems are there. You cannot solve them. (break) . . .intelligent way of defeating so-called scientists. (break)

Puṣṭa Kṛṣṇa: You are asking us to make solution . . .

Prabhupāda: That is my problem. If anyone can solve this problem, I will call him scientist. That is everyone's problem. The art(?) is, they are trying to remain young, especially the ladies. And still, the scientist cannot stop this, that "No more becoming old, old." Then where is your improvement? You have invented some cosmetic. You apply it, and your, what is called, hollow cheek will be swollen up.

Puṣṭa Kṛṣṇa: Prabhupāda, in London recently, just like they have plastic grass, they have plastic trees, they have a plastic woman.

Prabhupāda: That is all right, but the plastic woman will not satisfy me.

Rādhā-vallabha: They have operations.

Prabhupāda: Simply rascals, that's all. Better not to talk with, that "You are rascal number one. I don't want to waste my time. When you make solution of these problems, then we shall talk. Now go on researching and befool your followers that in future you'll get it." That's all. (break)

Rādhā-vallabha: . . .cut incisions on their face and take out fat and tighten the skin and then sew it up again. And they say this makes them beautiful.

Prabhupāda: That is so long he is living. Can you do it in the dead body? Then where is the solution? (break) . . .condition you can do that. That is not in your hand. Living condition is not in your hand. You'll depend on some superior arrangement. Why do you take credit? You do this in a dead body, then . . .

Rādhā-vallabha: When they bury the dead bodies they put make-up on the face and make a nice smile, so people can see the dead body is happy.

Prabhupāda: Let the scientists be happy by seeing dead people. (end).

760421 - Morning Walk - Melbourne

2020-05-03T09:21:18Z

MatthiasS:

[[Category:1976 - Morning Walks]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-04 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - Australasia]]
[[Category:Morning Walks - Australasia, Melbourne]]
[[Category:Lectures, Conversations and Letters - Australasia]]
[[Category:Lectures, Conversations and Letters - Australasia, Melbourne]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Morning Walks - by Date]]'''[[:Category:Morning Walks - by Date|Morning Walks by Date]], [[:Category:1976 - Morning Walks|1976]]'''</div>
{{RandomImage}}

<div class="code">760421MW-MELBOURNE - April 21, 1976 - 30:00 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760421MW-MELBOURNE_mono.mp3</mp3player>

Prabhupāda: They'll never accept it. But if they simply accept chanting, it will work. (tape of Prabhupāda chanting Govindam prayers in background) (break) . . .say on these big, big buildings, but chant Hare Kṛṣṇa.

Gurukṛpā: ''Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ'' ([[SB 10.14.3|SB 10.14.3]]).

Prabhupāda: If you make condition that you stop this, it will be failure. And it is not possible.

Gurukṛpā: I don't think you did like that in the beginning.

Prabhupāda: Eh?

Gurukṛpā: In the beginning you just asked everyone to chant, and naturally they wanted to do more after.

Prabhupāda: And if they chant, gradually they'll be purified. (chants ''japa'') (break) . . .you take another body, you will greet . . . This philosophy does not appeal to the Westerners. Eh? I think so. "Oh, what nonsense this is, speaking?" Eh? Do they not think like that?

Gurukṛpā: Yes, they do.

Prabhupāda: But that is the actual fact.

Devotee (1): This philosophy's alien to everything they've heard, so it's different than everything they've heard.

Prabhupāda: No, no, the . . . A fact is there. Why it is alien?

Puṣṭa Kṛṣṇa: Well, the Western religions have taught that whatever you do in this lifetime will determine whether you go to heaven or hell, and there's no second chance.

Prabhupāda: So . . . So they are not afraid of going to hell? There are two alternatives: either heaven or hell. But if he's going to hell?

Gurukṛpā: That's why they have confession.

Prabhupāda: Oh, finished, everything.

Devotee (2): Contract.

Prabhupāda: How he . . .?

Gurukṛpā: Like my father is very sinful, but he would always say, "The good Lord is protecting me." He would always say, "God, God," but he never would follow anything. (break)

Prabhupāda: . . .wars? Why . . .? Why the God does not stop the wars? And they are so much afraid of war. What is the answer?

Gurukṛpā: ''Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti'' ([[SB 5.5.4|SB 5.5.4]]). They are mad for sense gratification.

Prabhupāda: No. That is all right, but God . . . Your father says Lord will protect, but when there is atomic bomb, why He does not protect?

Gurukṛpā: Well, up to now He's protected.

Prabhupāda: He is protected. Others are not protected. So his term has not yet come. But what is the answer, that "Lord has become your obedient servant to protect. And when He does not?" Actually, He does not. The . . . In Europe they are very, very much afraid of war, next war. You know that? It becomes a terrible fright for them. Therefore war was not declared. They are very much frightened. They have suffered two big world wars. So why the God did not protect them? (break) So cow dung philosophy. Cow dung philosophy you know? That one cow dung is just passed through, and the other cow dung is being burned. So this cow dung is laughing, "Oh, you are burned." (laughter) He does not know that when the . . . she will be burned. She will be dried up; she will be burned. So your father's logic is like that, "I am protected," laughing at the death of others. Cow dung philosophy.

Gurukṛpā: I wouldn't even give him cow dung. Too good for him. (break)

Prabhupāda: . . .''gobar hase. Gobar'' means just fresh cow dung. And she is laughing. And the dry cow dung, he is burning. ''Ghute pore gobar hase''. This is little logic is very good.

Devotee (1): Some people think, "I will never grow old and die."

Prabhupāda: ''Kim āścaryam ataḥ param''.

:''ahany ahani lokāni''
:''gacchanti yama-mandiram''
:''śeṣaḥ sthitam icchanti''
:''kim āścaryam ataḥ param''
:(''Mahābhārata'')

That is the eighth wonder. (break)

Gurukṛpā: . . .yesterday that in India even a simple village man, he has no material affluence, and still he can understand he is not this body. But here they are big, big learned philosophers, and they cannot understand the first thing.

Prabhupāda: But how they received, eh? You were present. They came to receive: "Oh, it is our great fortune you have come." And in your country, it is trespassing.

Puṣṭa Kṛṣṇa: That was when we were in the field in Vṛndāvana.

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: Very poor farmers came up very nicely to greet Prabhupāda.

Devotee (1): The Western people want to think they're the body. Otherwise how can they enjoy all their technology?

Prabhupāda: Hmm? What is that?

Devotee (1): They want to think they're the body. They don't want to hear that "I'm not the body," because if they're not in illusion, they can't try and enjoy so much the things of the West.

Prabhupāda: That means foolish, less intelligent.

Gurukṛpā: We are walking across everyone's field to go the river, and they are saying, "''Haribol''!"

Prabhupāda: Yes.

Gurukṛpā: Here they are coming with dogs.

Puṣṭa Kṛṣṇa: Fences.

Gurukṛpā: Especially if it's a devotee, they'll be more eager to shoot. (break)

Prabhupāda: . . .foreign or this, a small river. (break)

Devotee (2): 1717. Captain Cook.

Gurukṛpā: He's the same one that went to Hawaii.

Prabhupāda: Oh.

Gurukṛpā: You know, and they never saw a white man there before. So the natives there in Hawaii were very enamored to see such a big white man, so they took him as God, and they were worshiping him. And one day . . .

Prabhupāda: Captain Cook?

Gurukṛpā: Yes. And one day he was walking across the rocks and he hit his foot on a rock and he began to bleed. When they saw the blood, they said, "He is not a God. He is just like us." So they killed him and ate him.

Prabhupāda: Oh, oh. Killed him?

Gurukṛpā: Yeah, they killed him and ate him.

Prabhupāda: ''Ācchā''?

Gurukṛpā: Yeah.

Prabhupāda: He was eaten?

Gurukṛpā: Yes. (laughter) He was taking advantage of their ignorance. (break)

Prabhupāda: . . .these original Hawaiians, they were man-eaters.

Gurukṛpā: Yes.

Devotee (1): No, they weren't. They just ate him. He had been there a couple of times, so they became suspicious when he came back. He had been exploiting them. (break)

Gurukṛpā: . . .were so worried, but this country is so big, and there's only twelve million people. More people live in New York City than in this whole country. And they say "overpopulation."

Prabhupāda: They would not allow.

Gurukṛpā: Yes, they don't allow.

Devotee (3): They have the "White Australia policy."

Prabhupāda: Hmm?

Devotee (3): "White Australia policy." (break)

Prabhupāda: . . .Chinese man, Indians, they will come in large number. But they will not allow. That is the difficulty.

Gurukṛpā: There's more cows in this country than people.

Prabhupāda: They are killing?

Gurukṛpā: They are eating them.

Prabhupāda: And other countries, they are starving for want of milk. Therefore I say the United Nation simply barking dogs. What is the value if they cannot adjust? United Nation, all the nations should take advantage all the facilities offered, but that they will not allow. And they are named "United Nation." Just see. Farce.

Devotee (1): In New Zealand they have a hundred million tons of surplus milk powder, and they can't sell it, so they decided to feed it to the pigs. They could send it all over the world.

Prabhupāda: Why not take it free and send it to India? (break) . . .of the world. Everything is sufficiently there, but still, some are starving and some are enjoying, for want of Kṛṣṇa consciousness.

Gurukṛpā: The rascals, they try to blame everything on Kṛṣṇa by saying, "Why is Kṛṣṇa letting people starve?"

Prabhupāda: Kṛṣṇa is giving them sufficient. They are mismanaging. Still, Kṛṣṇa is still bad. Envious. Kṛṣṇa created this earth. Did He say, "This is for the Australians. This is for the Americans"? Did He say? Why you are keeping so much land as "Australia"? That is also Kṛṣṇa's fault? Australia was never given to the Englishmen. They came and they, by force they took it. So similarly America, the land was there.

Devotee (3): They call this colonization, Śrīla Prabhupāda.

Prabhupāda: Whatever you may call, there are thieves, rogues and thieves. That's all.

Devotee (3): Exploiting.

Gurukṛpā: Now they're dividing up the booty, fighting over it.

Prabhupāda: That story, that some thieves stolen. Now, when they are dividing, they say, "Please honestly, religious divide." (laughs) The things are stolen, and now it is to be divided religiously. The foundation of the thing is stealing, and they are dividing in . . . Now they are making laws, morality.

Devotee (1): They have a saying, "Honor among thieves."

Prabhupāda: Yes. (break) This has been named . . . (indistinct) . . ., ''kaitava'', simply cheating. ''Dharmaḥ projjhita-kaitavo 'tra'' ([[SB 1.1.2|SB 1.1.2]]). The duplicity, hypocrisy, is there completely rejected.

Gurukṛpā: Kṛṣṇa is a better cheater, though. He will cheat them in the end.

Prabhupāda: Kṛṣṇa is not cheater. The Kṛṣṇa's energy is so powerful that anyone who is a cheater, he will be cheated, that's all. Automatically. (break) If you infect some disease, you'll have to suffer, automatically. It is not that the disease has to be injected. No. Because you have infected, you'll suffer. The same law is there: you have done this sinful—you'll suffer that. That is the cycle of birth and death. You have created mentality; you'll become the same animal, and you suffer. ''Kāraṇaṁ guṇa-saṅgo 'sya'' ([[BG 13.22 (1972)|BG 13.22]]). (break) . . .very clear. We have seen this cloud, extraordinary.

Devotee (2): They can also . . .

Puṣṭa Kṛṣṇa: The horn. The horn(?).

Prabhupāda: Yes.

Devotee (2): So it's very dirty river.

Prabhupāda: Ah.

Devotee (3): They say it is the upside-down river. It is more blue on the bottom than it is on the top.

Devotee (2): In factories they put all of their waste into the river. (break)

Devotee (1): Prabhupāda, last night you were describing how people serve their dogs. And now, in the Western countries, they have restaurants where you can take your dog, and he sits at the table with you and they serve a meal for him. And they have catering services. You can call up, and they will bring a special meal to your dog, so he can eat at his home. They have beauty parlors for dogs—everything.

Prabhupāda: Yes, they have taken dogs as God. According to Vedic civilization, dog is untouchable. (break) . . .all the centers, then how many days it takes?

Puṣṭa Kṛṣṇa: To visit all of our centers in the world?

Prabhupāda: No, Europe, America. That is world round.

Puṣṭa Kṛṣṇa: About three months if you stayed one day in each center.

Prabhupāda: No, no, no. One day only?

Gurukṛpā: Thirty-five days.

Puṣṭa Kṛṣṇa: No, no, to visit each center and stay there for some time.

Gurukṛpā: Some time?

Prabhupāda: "Some time" means five to seven days.

Puṣṭa Kṛṣṇa: Yes.

Prabhupāda: Say average, six days.

Puṣṭa Kṛṣṇa: At least a half a year—six months, seven months.

Prabhupāda: So, so much time.

Gurukṛpā: Some of the temples are very small, though.

Prabhupāda: No, average . . .

Gurukṛpā: They can come to the big temple. Like here we have three centers. They all come here. Say the big ones in America, there's about six, six, seven big temples which the others can go to. They have facility to accommodate them. Then six or seven temples would be about a month and a half.

Prabhupāda: And similarly six and seven there in Europe.

Gurukṛpā: Europe, there are . . . England, France and let's say Germany. No, that's big. Say about . . .

Prabhupāda: Switzerland.

Gurukṛpā: . . .four or five weeks. Altogether it's eleven weeks, maybe even two and a half, three months.

Puṣṭa Kṛṣṇa: I think you were possibly wanting to stop in Tehran this year on the way back to India?

Prabhupāda: Hmm, yes.

Devotee (2): We have word from the Melbourne City Council that they intend now not to let us have our annual Rathayātrā festival.

Prabhupāda: Eh?

Devotee (2): They want to stop our Rathayātrā festival.

Prabhupāda: Where?

Devotee (2): In Melbourne. We have got official letter from the City Council, and they are saying that we need not apply anymore.

Prabhupāda: Hmm. That?

Gurukṛpā: So we will make propaganda several months before the festival.

Prabhupāda: No, you can go to the court.

Devotee (2): They are claiming we make too much mess on the streets after the festival, too many flowers on the streets.

Prabhupāda: So it is a festival. There must be crowd. You have no festival? Unfortunate.

Gurukṛpā: They have festival, and it's beer cans, not flowers.

Prabhupāda: So you must fight to the court. How they can stop? It is our religious function.

(pause) (break)

Prabhupāda: . . .to curb down this movement. In Europe, America, Australia . . .

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

Prabhupāda: (in car) . . .. . . (indistinct) . . .

Gurukṛpā: Things are to stop their farms.

Prabhupāda: I think so. They have gone deliberately. We are against cow-killing, so if the movement increases, then their cow-killing may be jeopardized.

Gurukṛpā: Then they'd have to close many farms. On the grounds that milk causes hepatitis . . .

Prabhupāda: Yes.

Gurukṛpā: . . .they'd have to close many farms. The government gives aid to so many different groups, but they will not give any aid to our group, although we are doing the most work.

Prabhupāda: What is the reason?

Devotee (1): . . . (indistinct) . . .

Gurukṛpā: No, we are too much revolutionary for them, our lifestyle, everything.

Prabhupāda: That means they do not like this movement.

Gurukṛpā: Just like those people that came yesterday. They could appreciate our movement, but if they felt that we jeopardized their job or something of that nature, then they would go against us. 'Cause we are very small, but if we became very popular movement, so . . .

Prabhupāda: Then what to do?

Gurukṛpā: Go on with our work.

Prabhupāda: Yes.

Gurukṛpā: We are here to please Kṛṣṇa . . .

Prabhupāda: That's it.

Gurukṛpā: . . .not to please them.

Prabhupāda: One thing immediately inform Rāmeśvara. In the ''Bhagavad-gītā'' yesterday they have edited "cattle-raising."

Gurukṛpā: ''Kṛṣi-go-rakṣya''.

Prabhupāda: But not cattle-raising. Cattle-raising means to grow and killing. That is the . . . Means the rascals, they have edited.

Puṣṭa Kṛṣṇa: Yeah, and we're . . .. (interference)

Prabhupāda: And "protection of cows," clearly.

Gurukṛpā: Chapter Eighteen, ''Bhagavad-gītā'', that the ''vaiśyas'' work . . .

Puṣṭa Kṛṣṇa: Oh, ''kṛṣi-go-rakṣya''.

Prabhupāda: Ah, ''kṛṣi-go-rakṣya''. Immediately inform them.

Puṣṭa Kṛṣṇa: Okay. I noticed that also. I thought it was strange, some time back. (break)

Prabhupāda: Hayagrīva edited. He thought "cattle-raising." Not "cattle-raising," but the word . . . There . . . It is mistranslation. It is ''go-rakṣya'', "giving protection to the cows." Especially mentioned, ''go-rakṣya'', not otherwise. The animal-eaters may take other animals, but not cow. They can take the pig, goats, lambs, rabbits, so many others, if they at all want to eat meat. Birds, these so many. There is no such mention that "Animals should be protected." No. "Cows should be protected." That is Kṛṣṇa's order. (break) They have decided to kill the cow. They have decided, "No brain. Eat." And our prayer is ''go-brāhmaṇa-hitāya ca'', "to do good to the ''brāhmaṇas'' and the cows." Actually it is revolutionary to the modern age. But how it is possible we say otherwise? That Bon Mahārāja came and said. Right? Am I right? When Bon Mahārāja here . . . When our students said something, "Oh, that you cannot say. That you cannot say." He said like that.

Gurukṛpā: Yeah?

Prabhupāda: Yes.

Gurukṛpā: We can say; you cannot say.

Prabhupāda: He's such a rascal.

Puṣṭa Kṛṣṇa: . . . (indistinct) . . . says the devotees . . . We're preaching along the lines that we're preaching, and he was saying, "You cannot say this"?

Prabhupāda: Oh, yes.

Gurukṛpā: Just like we don't say, "You are a rascal." We say, "Kṛṣṇa says you are a rascal."

Prabhupāda: Yes.

Gurukṛpā: "So you are saying Kṛṣṇa cannot say?"

Puṣṭa Kṛṣṇa: ''Na dhanaṁ na janaṁ na sundarīm'' ([[CC Antya 20.29|CC Antya 20.29, ''Śikṣāṣṭaka'' 4]]). He's looking for some following.

Prabhupāda: That's all.

Gurukṛpā: He cannot hit the heart.

Prabhupāda: He was begging, "Give me. Give me transportional(?) check." Who is the rascal that he'll give him transportation check(?)? What he is? But he is such a fool, he's begging, "Give me transportation check(?)." Why they'll give you? Then what benefit they'll derive? But he has no common sense to think.

Gurukṛpā: That is what I think this disease is with the Siddha's group. They are looking for followers, and they do not preach in your style because they would not attract people.

Prabhupāda: Śrīdhara's group?

Gurukṛpā: Yes.

Prabhupāda: Śrīdhara Svāmī?

Gurukṛpā: No, Siddha-svarūpa.

Prabhupāda: Oh, Siddha-svarūpa, oh.

Gurukṛpā: They are after followers, and they do not speak strongly, for then people would go away.

Puṣṭa Kṛṣṇa: In one sense it's also confirmed by Rūpa Gosvāmī, ''yena tena prakāreṇa manaḥ kṛṣṇe niveśayet, sarve vidhi-niṣedhā syur ''. . . (''Bhakti-rasāmṛta-sindhu'' 1.2.4).

Prabhupāda: Eh?

Puṣṭa Kṛṣṇa: That "First of all help people to think of Kṛṣṇa, and then later on, the rules and regulations . . ."

Gurukṛpā: But we follow in the footsteps . . . ''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]). We must follow what the spiritual master is doing. We cannot create our own way. Then we will not be successful.

Puṣṭa Kṛṣṇa: No, that's true, but . . .

Gurukṛpā: That is their idea. They have created their own way to spread Kṛṣṇa consciousness.

Prabhupāda: Yes, that idea is there. They are thinking of their own way. That is bad. We have got so much . . . so many literatures. They are printing their own literature and . . . That is disturbing, yes. What he'll prepare? He's not a liberated person. He's thinking, somebody said, that "I'll give my interpretation on Bhāgavata." If these things are going, they are . . . It is against our principles. (break)

Gurukṛpā: You know how to spread Kṛṣṇa consciousness; therefore I follow. I don't even know what Kṛṣṇa is. I'm just trying to follow. Therefore that will be successful.

Prabhupāda: That is my preaching. What Kṛṣṇa said, you say as it is. Don't change. How you can give interpretation? And if he thinks that he can give another interpretation, what is this nonsense? Then he's not following ''guru'' or Kṛṣṇa, both. ''Guru-kṛṣṇa-kṛpāya'' ([[CC Madhya 19.151|CC Madhya 19.151]]). One has to receive the mercy of ''guru'' and Kṛṣṇa. Through ''guru'', Kṛṣṇa's mercy.

Gurukṛpā: If they go on like this, can this be considered ''sampradāya-vihīna ye mantras te viphalaṁ mataḥ'' (''Padma Purāṇa'')? That is, their ''mantra'' is not so effective if people are surrendering to Kṛṣṇa. (break) (end).

760410 - Morning Walk - Vrndavana

2020-05-03T08:53:19Z

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760403 - Morning Walk - Vrndavana

2020-05-02T15:09:12Z

MatthiasS:

760402 - Morning Walk - Vrndavana

2020-05-02T15:08:17Z

MatthiasS:

760326 - Morning Walk - Delhi

2020-05-02T15:04:22Z

MatthiasS:

760321 - Morning Walk - Mayapur

2020-05-02T14:32:38Z

MatthiasS:

[[Category:1976 - Morning Walks]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-03 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - India]]
[[Category:Morning Walks - India, Mayapur]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[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:Morning Walks - by Date]]'''[[:Category:Morning Walks - by Date|Morning Walks by Date]], [[:Category:1976 - Morning Walks|1976]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:760321 Morning Walk - Srila Prabhupada Speaks a Nectar Drop in Mayapur|<big><big>'''Listen to a 'Nectar Drop' created from this Morning Walk'''</big></big>]]</div>


<div class="code">760321MW-MAYAPUR - March 21, 1976 - 38:23 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760321MW-MAYAPUR_mono.mp3</mp3player>

Prabhupāda: . . .met recently our Lalita Prasad? You did not?

Bhavānanda: Who is that?

Prabhupāda: Lalita, Lalita. Lalita Thakur or . . .

Bhavānanda: Lalita.

Pañcadravida: Lalita Prasad?

Prabhupāda: Huh, huh.

Bhavānanda: In Birnagara, no. Jayapatākā has been there, but I haven't been there in years. (break)

Prabhupāda: . . .moon is hot, they say, because the shade of the earth is obstructing.

Pañcadravida: Yes.

Prabhupāda: Is it not?

Devotees: Yes.

Trivikrama: They say that the sun is hitting like that.

Prabhupāda: Eh? The sun is there, and the earth is there. How it becomes . . .?

Puṣṭa Kṛṣṇa: The earth is bet . . . The earth is between the sun and the moon. Therefore there's some . . .

Prabhupāda: That's all right, in between.

Haṁsadūta: No, no. They say that the sun's rays are striking it, only half. The other half is in shadow.

Prabhupāda: What is that shadow?

Devotee (1): Night. Like nighttime on the earth.

Haṁsadūta: Shadow. Like a ball. If I have a ball and shine a light on it, then . . .

Prabhupāda: No. No, no. Shadow.

Haṁsadūta: . . .this side will be in shadow.

Prabhupāda: Shadow . . . "Shadow" means earthly shadow? No.

Haṁsadūta: No, no, no. Its own shadow. If this is a ball, and the light is coming from here, see, this portion will be in darkness or shadow, and the other portion will reflect light.

Puṣṭa Kṛṣṇa: That's not the modern theory.

Devotees: Yes, yes.

Prabhupāda: Is that all right? Explanation?

Devotee (1): Sounds all right.

Haṁsadūta: That's what they say.

Prabhupāda: "They say." What you say?

Haṁsadūta: We don't know anything. After meeting you, we wonder if we know anything, because we thought the moon was going around the earth.

Puṣṭa Kṛṣṇa: What shadow is that? The moon casts its own shadow.

Haṁsadūta: That's what they say.

Prabhupāda: They, their explanation is . . .

Puṣṭa Kṛṣṇa: Half the moon is in darkness.

Trivikrama: Yeah, the back side.

Prabhupāda: The back side.

Trivikrama: The back side of the moon. That's what we're seeing now. The sun's here, hitting . . .

Prabhupāda: I can understand now. That means moon . . . moon is . . . A portion is bright.

Devotees: Yes.

Puṣṭa Kṛṣṇa: Half of it is always bright.

Devotee: Yes. The part that's facing the sun.

Pṛthu-putra: But this is less than half.

Prabhupāda: And when they go to the moon planet, they go to the dark side. Is it not?

Haṁsadūta: No.

Pañcadravida: No, they say they go to the light side, too.

Haṁsadūta: No, they say the dark side is so cold that no one can . . . Because there's no sunlight, it is so cold.

Prabhupāda: That means they have no experience of all the sides of the moon.

Haṁsadūta: No, they don't. They only have one side, experiencing.

Prabhupāda: So, so what is the cause of the brightness?

Pañcadravida: The sun.

Prabhupāda: They have brought some dust, but this is not bright.

Trivikrama: They say it's reflected light.

Prabhupāda: That's all right. What is the material that makes it so bright so that whole universe is illuminated?

Haṁsadūta: There's no comment on that point.

Pṛthu-putra: They don't know that.

Prabhupāda: They have brought some dust, but that is not bright. They have said . . . The other scientists, they said, "This kind of dust can be available here." Just see. Now, how it is bright?

Pañcadravida: Well, they say that from space the earth would be bright also, Śrīla Prabhupāda.

Prabhupāda: The nonsense may say anything. But our common sense, that if the . . . there is some ingredient in this moon which makes it bright, so they have brought the dust, but other scientists say that this dust can be available here.

Pañcadravida: So it may be cheating.

Prabhupāda: Eh?

Pañcadravida: Actually, they have not proved anything.

Prabhupāda: That is my contention.

Trivikrama: They say the moon is bright, just like if a cloud is in the sky, it appears very white and bright because the sun is hitting it. But the same cloud, if you bring it into the room, it's just mist.

Prabhupāda: But cloud is not always existing. But this brightness is always existing. Cloud is sometimes appearing, sometimes disappearing. The moon brightness is regular. How you can compare with cloud? When you compare, there must be consistency. Analogy. Analogy means similar position. Otherwise, analogy has no meaning.

Haṁsadūta: Here's Jayapatākā.

Prabhupāda: Ah! (break) Our Lalita Cācā wants to do? You met him recently?

Jayapatākā: Oh. So his point is . . .

Prabhupāda: Does he want to do something or simply speculate?

Jayapatākā: He says that he wants to do something, and so does some of his people.

Prabhupāda: Eh?

Jayapatākā: But he has a committee. He has a Society. One Mr. Bhattacarya, who is a lawyer, and this ''Sat-cit-andana'', who is a clerk.

Prabhupāda: But that's all right. What they want to do?

Jayapatākā: But they never . . . We never spoke to those people.

Prabhupāda: I have told him that "Whatever you want to give us, give us. If you cannot give us, give us in lease. You will remain your proprietor, but give us in lease, and we develop it." But he has never replied that. What does he want to do?

Jayapatākā: Before he finalized once, he said he wanted to speak to you once more. But never was the thing actually discussed in detail with Your Divine Grace.

Prabhupāda: It was discussed. And he agreed, "Yes." But his man has different idea. So if you think that he's serious, we can go today sometime. How long it takes by car?

Jayapatākā: It takes about an hour.

Prabhupāda: Hour.

Jayapatākā: But actually it's on the route to Calcutta.

Prabhupāda: Oh. So we can . . . But that will be very hastily. That . . . The road is all right?

Jayapatākā: That . . . The road to his place is all right. There's a shortcut from Krishnanagar; if that's taken, then for a while, one kilometer, there's ''kacā'' road. After that, there's very . . . there's clear road with no traffic. Otherwise, if we . . . We normally take that in the vans and in the jeep. We save about half an hour. But that way you have to go through one mile of ''kacā'' road. Otherwise, if you go by all ''pakkā'' road, then it's a good road. Just takes a . . .

Prabhupāda: No, we shall go . . .

Jayapatākā: . . .little longer.

Prabhupāda: It doesn't matter. We shall go by the ''pakkā. Kacā'' road may damage the car.

Puṣṭa Kṛṣṇa: Is that today or tomorrow, Śrīla Prabhupāda?

Prabhupāda: No. On the way to Calcutta, talking will not be very serious because we'll be busy to go fast.

Jayapatākā: We'd be in a hurry.

Prabhupāda: Hmm? Yes. Yes. (break) So what is the use of such men? Why he's keeping these men? They cannot do anything. He gets some pension. Who spends that money? But they are not doing anything. So what is the meaning of this count?

Jayapatākā: He admits that many times he has told some of them to leave their family life and take up some preaching, but they don't do it.

Prabhupāda: How they'll do it? They do not know how to preach, neither they are trained up. That means it is his disqualification. He could not train them how to preach. Even Caitanya Mahāprabhu, He was training Haridāsa Ṭhākura, Nityānanda, "Go there. Preach there. Do that." My Guru Mahārāja was doing that. But he has no power. He cannot do it. He simply talks that he is a very confidential devotee. That's all. He cannot preach. Otherwise, Prabhupāda developed this Māyāpur, and he could not do anything. That means he has no power.

Jayapatākā: He should have developed that place.

Prabhupāda: Yes. He simply talks of big, big words. In the beginning, Prabhupāda had no committee, nothing of the sort. That he'll not admit, that he has no power to do so. He simply thinks that he's very confidential son of Bhaktivinoda Ṭhākura. That's his . . . (break) . . .''bābājī'' you have seen? His chief disciple? He lives in Calcutta.

Jayapatākā: Yeah, he's not actually a ''bābājī''; he's ''gṛhastha''.

Prabhupāda: Oh, but he lives like a ''bābājī'' dress.

Jayapatākā: I don't know anyone lives by ''bābājī ''. . . He wears ''dhotī''.

Prabhupāda: What is his name?

Jayapatākā: ''Sat-cit-ananda''.

Prabhupāda: Oh. Oh, ''Sat-cit-ananda''. So he . . . I have seen several times. He's like ''bābājī'', but what he is?

Jayapatākā: He's a clerk.

Prabhupāda: Eh?

Jayapatākā: He's a clerk.

Prabhupāda: Clerk. (laughs) And he's the chief man.

Jayapatākā: He's a secretary. They have lawyer also, but he is the treasurer or something. I've only met with ''Sat-cit-ananda''. (break) He does some preaching. He goes to Bangladesh and does ''kīrtana'' on village to village sometimes. (break) . . .if they give us the place on lease.

Prabhupāda: What is the use of talking?

Jayapatākā: What is the use of talking with Lalita Prasad?

Prabhupāda: Eh? No. That was the . . . Last talk was like that. I wanted that "You have to consider that whatever portion you can spare, give us on lease. We develop." That's all. Ninety-nine-years' lease.

Jayapatākā: I don't think he clearly understood. (break) Hmm?

Pañcadravida: In what way would we develop it?

Prabhupāda: Bhaktivinoda Ṭhākura's birthplace? Make some nice building with some devotees, one to take care. That's all. Means making interested the local inhabitants.

Pañcadravida: Start programs.

Prabhupāda: Hmm. Yes. They should come and hear. The preachers, wanted.

Jayapatākā: They showed me that one plot of five ''bīghās'' that . . . They were considering giving this to us if we would develop one guesthouse and one institute.

Prabhupāda: No, they cannot make any condition. Whatever we shall like we shall do. There is no condition. If they give us on lease, they are concerned with the rent, that's all. Yes.

Jayapatākā: But they were willing to give outright.

Prabhupāda: Eh?

Jayapatākā: They were going to give outright one piece of land. They just requested that . . . Their idea was that they hoped there would be a . . . some place for studying Bhaktivinoda Ṭhākura's books, one type of Bhaktivinoda Ṭhākura institute or library where people could . . . all of his books would be collected, and his works.

Prabhupāda: Oh, that is a good idea. That we can do.

Jayapatākā: And some place for staying at also.

Prabhupāda: Hmm. Five ''bīghās''. That we can do. If they agree, then let them give us. We shall do.

Jayapatākā: Lalita Prasad Thakur was saying that . . . He was feeling that one more interview with you was necessary. However, I'm reluctant to say to go today because I haven't seen him for a month or two, and I don't want a two-three hour trip to just go, maybe nothing may come of it. That's why I'm thinking on the way to Calcutta there would be more . . . wouldn't be much expenditure of time, I mean, as far as traveling goes. And let's say, if something comes of it, then it's all right. If something doesn't come, it's not such a great loss.

Prabhupāda: All right, we can do that. Then we shall go by the nice . . .

Jayapatākā: Oh, yes. The nice. There's only one little bridge. Other than that, everything is all right.

Prabhupāda: Eh?

Jayapatākā: There's one bridge like we went over yesterday. That's a little . . . Otherwise, everywhere . . .

Prabhupāda: No, no, bridge, it is in good condition or not? Sometimes it is . . . Last time we went, that injured . . . It made some damage.

Jayapatākā: On what?

Prabhupāda: The car was damaged.

Jayapatākā: Oh, it won't damage the car.

Prabhupāda: Oh. That is our concern. If the car is damaged, that is not good.

Jayapatākā: The last journey there was some damage on the car?

Prabhupāda: Eh?

Puṣṭa Kṛṣṇa: No damage on our car.

Prabhupāda: No, no. Last time when I went.

Puṣṭa Kṛṣṇa: Last time, when Prabhupāda went.

Jayapatākā: Oh, no, since then they've improved the road. Oh, that road has been paved now. ''Pakkā'' road.

Prabhupāda: Oh. (break)

Jayapatākā: . . .there, Śrīla Prabhupāda. They've got a mango orchard also. What time will you be leaving here tomorrow?

Prabhupāda: Early in the morning.

Puṣṭa Kṛṣṇa: Five.

Prabhupāda: Or when . . .? As you like. I have no . . . (break) They . . . How we see the sun is fixed up? The sun is moving, we see, so quickly. And the moon is moving, but it does not move. It is fixed up. Mean regarding the time, you can see practically, the sun is moving. And they say it is fixed up. The fixed-up article is moving quickly, and the moving article is fixed up. Why?

Pañcadravida: When a train is in the station, when the train pulls out of the station, when you're in the train, it looks like that the station is moving and you're standing still.

Prabhupāda: Train has got different movement. But that means it has got different movement? Your analogy is imperfect.

Pañcadravida: No, but if we . . .

Prabhupāda: You cannot compare with train because train has got different movement. But they haven't got different movement.

Pañcadravida: But if this was moving at the same speed as the earth, it would appear to be fixed up. If the moon and the earth were both moving at the same speed, it would appear to be fixed up.

Prabhupāda: No. We see practically. Now we are standing. We see the sun is moving. It comes. And the moon is moving, but it is fixed up. Why it is? The moving matter is stand still, and the fixed-up matter is moving.

Pañcadravida: Actually, it's we who are moving. The sun is . . .

Prabhupāda: But my speed is the same.

Pañcadravida: Pardon me?

Prabhupāda: My, this earthly moving, that speed is the same. Why you find different position? Just consider with brain.

Puṣṭa Kṛṣṇa: If the moon is closer than the sun, according to the scientists' philosophy . . .

Prabhupāda: Philosophy . . . But we see, I mean, a distant matter is moving. We can see. And nearer, we cannot see. It is fixed up. What is this?

Puṣṭa Kṛṣṇa: If you take a bicycle wheel, a spoke . . .

Prabhupāda: A bicycle you cannot concern. Bicycle or train, they have got different speed. You cannot compare. That analogy will not stand.

Puṣṭa Kṛṣṇa: Say you take one spoke, one . . .

Prabhupāda: No, no, we, cannot . . . You cannot bring bicycles in discussion first of all. You can talk all this to the fools. Analogy cannot be accepted unless they are similar.

Pañcadravida: The moon is locked up. The moon is in the same . . .

Prabhupāda: That means you are suggesting simply. You have no clear idea. Actually the sun is moving. That is my point. Such a huge, gigantic matter, and we see, so quickly . . . From the sunrise, now, it is not even fifteen minutes. Just imagine how big speed is there is.

Jayapatākā: But it is not so fast at midday.

Prabhupāda: Eh?

Jayapatākā: It is not so fast at midday.

Prabhupāda: No. Eh? No . . .

Jayapatākā: At midday, it is not so . . .

Prabhupāda: Faster, fast . . . it is fast also. But because on the head. The speed is the same. You cannot say . . .

Puṣṭa Kṛṣṇa: One point is there, though, Śrīla Prabhupāda. If the moon is illuminating—it gives off its own light—then why can we only see half of the moon now?

Prabhupāda: Hmm?

Puṣṭa Kṛṣṇa: If the moon is illuminating, why can we only see half of the moon?

Prabhupāda: They say there is half of the illuminating.

Puṣṭa Kṛṣṇa: Yes, because it's reflected from the sun.

Prabhupāda: The shadow. Then there is shadow. It is being shadowed.

Puṣṭa Kṛṣṇa: If it's reflection.

Prabhupāda: No, reflection we do not accept.

Puṣṭa Kṛṣṇa: It's illuminating.

Prabhupāda: It is illuminating.

Puṣṭa Kṛṣṇa: Giving off light.

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: So then why is it that we can only see half of the moon, then?

Pañcadravida: Half moon.

Prabhupāda: About these movements, my position is different. My position is . . . There is two movements, a sun movement and the whole planetary system movement. So according to the movement . . . That is explained in the ''Bhāgavatam''.

Pañcadravida: Why is it sometimes there's only quarter moon, no moon, half moon, full moon?

Prabhupāda: The same explanation. On the whole, we have to accept that something wonderful is going on. And that is Kṛṣṇa's arrangement.

Trivikrama: Jaya.

Prabhupāda: You cannot explain. You, you rascal scientists, from so much distant you have calculated, "This is thi . . ." This is all wrong. ''Yasyājñayā bhramati sambhṛta-kāla-cakraḥ'' (BS 5.52). They are carrying order of Kṛṣṇa, not your order. ''Yasyājñayā''. "By the order of Govinda," not your order. ''Yasyājñayā bhramati sambhṛta-kāla-cakraḥ''. (break)

Pañcadravida: "There may be a God, but all these stories . . ."

Prabhupāda: "There may be." That is rascaldom.

Pañcadravida: All these stories about Him . . .

Prabhupāda: Anyone who says "maybe," he's not scientist; he's a rascal. Then why shall I hear him, rascal? Why shall I waste my time? I am not going to waste my time to hear a rascal. How can I? I have got value of my time. As soon as he says, "Maybe there is God," he's a rascal.

Pañcadravida: Then, if he says . . .

Prabhupāda: Now, just like if somebody says, "Maybe there is a president," he's a rascal. He does not know what is the history, what is the constitution. He does not know. So why a gentleman should waste a time with such a rascal who says, "There may be a president"? Immediately he becomes a rascal.

Pañcadravida: Then he says, "There is a God, but all these stories about Him and His activities, they are just imaginations."

Prabhupāda: That's right. You do not know what is God, after all. "There may be." Then who is going to hear you? You do not know. Your statement is also another story.

Pañcadravida: I am not a scientist.

Prabhupāda: No, no. The scientists, if they say "There may be God," that means he's a rascal. Scientist means whatever he will say, that is accurate. That is scientist. What is the difference between a layman and scientist? That is the difference. The scientist will say what is actual fact. That is scientist.

Pañcadravida: They only accept . . .

Prabhupāda: That is not scientist, that he . . . "maybe," "perhaps." That is not scientist.

Pañcadravida: Well, they only accept what they can confirm by experimentation.

Prabhupāda: That means their experiment is not perfect. Their observation is not perfect—vague idea. So how he can become a scientist? That is no scientist.

Pañcadravida: What is the position of one who accepts God, that there is God . . . (break)

Prabhupāda: Take Kṛṣṇa do not manufacture Kṛṣṇa. Hare Kṛṣṇa, thank you very much . . . ''Yei bhaje sei boro''. Here is woman . . . (indistinct) . . . engaged in worshiping . . . (indistinct) . . ., she is great. ''Yei bhaje sei boro''. So why should we hurt woman? Anyone who is engaged in service, he is big. The dress is not important; the advancement of Kṛṣṇa consciousness is important. We have to see from that formula. Just like we sometimes have to dress like ordinary gentleman and sell books. Does it mean he is deviating? No. He's serving Kṛṣṇa, dress or no dress. It doesn't matter. If you stick to the dress, "Oh, I have taken ''sannyāsī'', I cannot . . ." He cannot sell the books. Where is your service influence? You must give service first. Hare Kṛṣṇa. Is that Līlāvatī? No. It is Līlāvatī? No. I was thinking that she is Līlāvatī dressed like a widow, because she never likes to be widow. (laughter)

Puṣṭa Kṛṣṇa: That's Hṛdayānanda's old wife.

Prabhupāda: Huh?

Puṣṭa Kṛṣṇa: That's Hṛdayānanda's old wife.

Prabhupāda: Oh, Dayānanda's?

Puṣṭa Kṛṣṇa: Hṛdayānanda Swami.

Prabhupāda: Oh.

Pañcadraviḍa: She is widow.

Prabhupāda: Hare Kṛṣṇa. Nobody is widow, because Kṛṣṇa is ultimate husband. Hare Kṛṣṇa.

Devotee: ''Jaya'' Prabhupāda!

Prabhupāda: ''Jaya''!

Children: ''Jaya'' Śrīla Prabhupāda! ''Jaya'' Prabhupāda! ''Jaya'' Prabhupāda!

Prabhupāda: ''Jaya''!

Children: ''Jaya'' Śrīla Prabhupāda! ''Haribol''!

Prabhupāda: ''Haribol''! So where is the artist for painting?

Devotee: . . . (indistinct) . . .

Prabhupāda: Photograph?

Devotee: Yes.

Prabhupāda: Hare Kṛṣṇa. ''Jaya''. Hare Kṛṣṇa. (break) Make the bullock cart an international. They'll be surprised. Hare Kṛṣṇa. ''Bhakti kaile sarva-karma kṛta haya'' ([[CC Madhya 22.62|CC Madhya 22.62]]). We must be always convinced that if we simply take up the knowledge given by Kṛṣṇa, then you are perfect. That's all. If little success is there for me than other ''svāmīs'' and ''yogīs'', it is due to my conviction on this point. I never compromised with anything which is not spoken by Kṛṣṇa. Did you mark it or not?

Puṣṭa Kṛṣṇa: Yes.

Devotee: One time you told us, Śrīla Prabhupāda, to meet every man at his door and ask him to give up everything he knows and chant Hare Kṛṣṇa.

Prabhupāda: Yes. That is simple. "You rascal, you give up whatever you have learned, you chant Hare Kṛṣṇa." Don't say "rascal," but indirectly (laughter), that "Whatever you have learned, it is all nonsense." ''Sakalam eva vihāya dūrāt'' (''Caitanya-candrāmṛta''), "You give up everything, kicked out, and simply become adherent to Caitanya." This is our preaching. And what Caitanya Mahāprabhu said, ''yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa'' ([[CC Madhya 7.128|CC Madhya 7.128]]), that's all. Because ultimately He is Kṛṣṇa.

Pañcadraviḍa: Can you repeat why you said you have been successful where others have not?

Prabhupāda: Because I stick to Kṛṣṇa's word. I, therefore, present ''Bhagavad-gītā'' as it is. We do not make any amendment nor accept any amendment. And, therefore, we decry everything—Gandhi, Dr. Radhakrishnan, Aurobindo, this, that—all rascals, because they tried to amend it. That is admitted by the science professor. They have all tried to make it modernized, but I have not done. Here is the spiritual master in the disciplic succession, so we remain indebted to him to understand the original traditional knowledge.

Devotee: Also that professor from Mexico City, he appreciated.

Prabhupāda: Yes, everyone who is after truth will accept. If he's a bogus, if you want to be cheated and cheat others, that will not. Ninety-nine percent, they are cheaters and cheated. This is the position. All these cheaters, they are cheating, and they accept to be cheated. If I am very clever that I don't want to be cheated, then nobody can cheat me. But these rascals, they want to be cheated. If you say, "No, no, what is the wrong in illicit sex?" That means you want to be cheated. And if you say, ". . . (indistinct) . . . this ''svāmī'' is very conservative." This is the position. We want cheap things because we want to be cheated. And there are so many cheaters, they will take advantage and cheat you. This is going on.

Pañcadraviḍa: Allen Ginsberg, he said that, that you were very conservative.

Prabhupāda: Yes, because he wants to be cheated. And he cheats others. Some followers, he is cheating.

Pañcadraviḍa: ''Yato mat tato pat''.

Prabhupāda: ''Yato mat tato pat''. Yes, this is going on. This business, cheaters and cheated. We preach to one, the innocent persons who are being cheated, and we don't want to cheat anybody, but what Kṛṣṇa says. Our business is very simple.

Devotee: So we should expose these bogus . . .

Prabhupāda: Yes, we are exposing, that is our business.

Devotee: Actually, by making such wonders they are exposing themselves.

Prabhupāda: That is fact.

Devotee: Just like Guru Maharaj-ji.

Prabhupāda: Anyone. Why Guru Maharaj-ji? Any Mahārāja. Any man who will speak something which is not in the instruction of Caitanya Mahāprabhu and Kṛṣṇa, he is cheating. Hare Kṛṣṇa.

Puṣṭa Kṛṣṇa: But if we take that we are the only way, then people call us fanatics.

Prabhupāda: They may say. They are themselves fanatics. Who cares for them? If a madman says you are madman, I have to accept? No. He must be a sane man. Then there is some meaning. He is calling me madman, but he is a . . . If I am blind and if another man, he is blind, he says you are blind, so what is the use?

Puṣṭa Kṛṣṇa: So is the principle to first prove that they are insane and then afterwards that we're sane, or first to prove that we're sane and then . . .

Prabhupāda: Our proof is that we are following the sane man's instruction, or sane being, the Supreme Being. There cannot be any mistake. Therefore, we are sane.

Devotee: They say they are also following.

Prabhupāda: No. Therefore, why they are changing? We don't change, millions of years. What Kṛṣṇa said, we are following the same. But they change every year.

Pañcadraviḍa: That Vairagi Baba(?), he showed up in Hong Kong, Śrīla Prabhupāda.

Prabhupāda: Hmm?

Pañcadraviḍa: You know that person who gives us the ''mandir'' in Vrndavana and . . . What's his name? We stay at that Fogla Ashram every year? Vairagi Baba?

Prabhupāda: Vairagi Baba.

Pañcadraviḍa: He showed up in Hong Kong. He said that "There are two great influences in my life: one Caitanya Mahāprabhu, who taught me service . . . who taught me devotion," and he said, "Ramakrishna, who taught us service to man." He also showed up with one woman ''sannyāsīni'' or something.

Devotee: Service to man. (laughter)

Prabhupāda: Especially woman. (laughter)

Pañcadraviḍa: And wearing saffron too. You gave him an offer he could travel and become . . . and take part in our movement if he was willing to preach ''Bhagavad-gītā'' as it is.

Prabhupāda: Yes.

Pañcadraviḍa: He did not accept.

Prabhupāda: That means he wants to cheat. (loud ''kīrtana'') (end).

760314 - Morning Walk - Mayapur

2020-05-02T13:46:34Z

MatthiasS:

[[Category:1976 - Morning Walks]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-03 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - India]]
[[Category:Morning Walks - India, Mayapur]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[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:Morning Walks - by Date]]'''[[:Category:Morning Walks - by Date|Morning Walks by Date]], [[:Category:1976 - Morning Walks|1976]]'''</div>
{{RandomImage}}

<div class="code">760314MW-MAYAPUR - March 14, 1976 38:50 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760314MW-MAYAPUR_mono.mp3</mp3player>

Hari-śauri: . . .He has all wealth, all strength, everything that you could possibly ever want. And He's offering to everyone, "So just surrender to Me, and I will take complete charge of you." But people are so foolish that they don't do it. They don't take any notice.

Prabhupāda: Why . . .? Suppose a big man, Rockefeller, says, "You simply surrender to me. I will take charge of you." Immediately one takes up. So why the man does not take Kṛṣṇa's word?

Haṁsadūta: They are envious of Kṛṣṇa.

Prabhupāda: ''Sarva-dharmān parityajya mām ekam'' . . . ([[BG 18.66 (1972)|BG 18.66]]).

Haṁsadūta: Envious of Kṛṣṇa.

Prabhupāda: No, no. Envious . . .

Puṣṭa Kṛṣṇa: They're ignorant.

Prabhupāda: Mean, are such a great fool, they have been described as ''mūḍhas''. That is perfect word. ''Na māṁ duṣkṛtiṇo mūḍhāḥ prapadyante'' ([[BG 7.15 (1972)|BG 7.15]]). ''Duskṛtino mūḍhāḥ'', the most sinful rascal, he does not surrender. That is a fact.

Puṣṭa Kṛṣṇa: So for one who gives up sinful activities, does his sense of God consciousness become awakened?

Prabhupāda: Yes, there is chance. Sinful activities means covering intelligence. Just like animals. A tiger is always engaged in sinful activity, but he does not know it is sinful. There are so many animals, they're simply engaged in sinful activities. Therefore they are excused, that "This tiger . . . His business is to act sinfully." Therefore God has given him place in a jungle: "You live there, and your sinful activities will not be taken into account."

Puṣṭa Kṛṣṇa: Yesterday this man was finding difficulty discriminating between good and bad.

Prabhupāda: Who?

Puṣṭa Kṛṣṇa: The gentleman who came yesterday.

Prabhupāda: (laughs) He is a rascal. He is another rascal. Everyone is like him. Therefore we call everyone rascal.

Gurukṛpā: The common philosophy in America is "If it feels good, do it."

Prabhupāda: Hmm?

Gurukṛpā: "If it feels good, do it." (break)

Prabhupāda: . . .man is less. He is simply beating drum. (break) . . .the reason, nobody can explain?

Pañcadraviḍa: That they won't surrender?

Prabhupāda: Hmm.

Jayādvaita: They have no confidence that Kṛṣṇa is there to actually fulfill responsi . . .

Trivikrama: They say He is imagination.

Mahāṁśa: ''Āsuriṁ bhāvam āśritāḥ'' ([[BG 7.15 (1972)|BG 7.15]]).

Puṣṭa Kṛṣṇa: Is due to sinful activities?

Prabhupāda: Hmm?

Puṣṭa Kṛṣṇa: Sinful activities?

Prabhupāda: ''Duskrtino mūḍhaḥ''. Anyone commits sin, he is a rascal. Ordinarily also. A person kills somebody—that means he is rascal. He is rascal. He does not care for the law. That means rascal. So any sinful man is a rascal. Without being rascal, one cannot commit sin.

Devotee: Last week in Bombay, Śrīla Prabhupāda, an American astronaut that went to the moon, they asked him if he experienced God or he felt some help from God in his trip. And he said, "No, I had no religious experience. God must have gone the other way."

Prabhupāda: What is that?

Gurukṛpā: Which way was that?

Puṣṭa Kṛṣṇa: He said that when he . . .

Devotee: He went to the moon.

Puṣṭa Kṛṣṇa: When he went up in the space capsule to the moon, he had no religious experience, so he thought that there was no God.

Prabhupāda: So space traveling induces a man to accept God?

Puṣṭa Kṛṣṇa: I think it's a material conception, that God is in the heavens, above the clouds.

Prabhupāda: That is a fact.

Pañcadravida: According to ''Bhāgavatam'', though, these . . .

Prabhupāda: Beyond this material universe, very, very far away.

Hrdayananda: But another astronaut who went, he had religious experience, and after coming back he became missionary.

Prabhupāda: That is natural.

Sudāmā: Another astronaut went insane.

Prabhupāda: Hmm?

Sudāmā: And another astronaut went insane, like a madman.

Prabhupāda: Hmm. What was the reason?

Sudāmā: For his insanity? He could not explain.

Jayatīrtha: Insanity is also a result of sinful activities.

Pañcadravida: Too much passion.

Puṣṭa Kṛṣṇa: Śrīla Prabhupāda? We live in this material world, and we're in so much ignorance that we don't know who it belongs to. Is that due to sinful activities?

Prabhupāda: Hmm? What is this?

Puṣṭa Kṛṣṇa: We live in the material world, and we don't perceive who it actually belongs to—like living in a house, not knowing who the owner is. So is this sense of ignorance due to sinful activities?

Prabhupāda: Yes. Suppose if I go to America and if you do not know what is the political constitution of America, how the country is being managed, that is my foolishness. I must know that in America there is a president, the government is like this, the law is like this. Then I am intelligent. And if I do not know anything, if I think everything is automatically going on, then I am foolish rascal. They think like that: "Everything is going on, nature." They cannot explain what is this nature. Even this flower growing, the tree is growing—foolish people say, "This is nature." But intelligent person knows what is the law behind it, acting. That is intelligence and foolish. Nothing can happen. These big, big so-called scientists, they are talking of accidents. That is another rascal. Accidents, why? Why accident? This flower is not growing in this tree, and this flower is not growing in this tree by accident. Why it is not happening? Accidents means that. There is no law. Something happen without any law—that is accident. But we are generally seeing that this flower never grows in this tree and this flower never grows in this tree. Where is accident?

Gurukṛpā: It's not accident.

Prabhupāda: Hmm?

Gurukṛpā: It's not accident.

Prabhupāda: No, but they say. They have got a big theory, "accident theory."

Madhudviṣa: They say that in due course this will evolve, that just as this flower, this tree is giving this flower, this rose tree, so after generations, generations of . . .

Prabhupāda: And we have to believe these rascals, "in future." That is the same post-dated check, that "You take this ten thousand dollars. It will be paid three hundred years after." So I will have to accept that. I am not such a fool.

Madhudviṣa: They will say, "You have to look back into history, and you'll see how history will repeat itself in the future."

Prabhupāda: What is that history? The rose flower gave birth to lotus flower? Where is that history?

Madhudviṣa: This is what they say, that . . .

Prabhupāda: That, that . . .. Therefore they are rascals.

Madhudviṣa: . . .at one time that all the vegetation was . . .

Prabhupāda: Therefore they are rascals. Therefore they are rascals. Now they say . . . the Darwin rascal says, that from monkey man came. Why the monkeys now do not give men? That is rascaldom, false theory.

Gurukṛpā: They say they can make crossbreed.

Prabhupāda: That is another thing. You are the cause of this crossbreeding. It is not accident. You are making arrangement; therefore it is. There is cause. It is not accident. There is no accident. (break) . . .man promises that "You just surrender to me; I will take care of you, everything," so whether I shall do it or not?

Acyutānanda: Yes.

Prabhupāda: So why they do not do? Kṛṣṇa says that "You surrender, and I take care of."

Acyutānanda: 'Cause Kṛṣṇa is not here. We can see the man, and we can see him giving us.

Prabhupāda: That means he has no eyes to see. Kṛṣṇa is everywhere. I say ''aṇḍāntara-sthaṁ paramāṇu-cayā'' . . . (BS 5.35). Kṛṣṇa is everywhere. He is within your heart. But that means you are rascal. You do not know to see Kṛṣṇa.

Gurukṛpā: But that's conditional.

Prabhupāda: Eh?

Gurukṛpā: If I surrender to the big man, he should give me anything I want.

Prabhupāda: Yes, so Kṛṣṇa says that.

Gurukṛpā: But Kṛṣṇa says, "You cannot do this. You cannot do that." Therefore it is conditional.

Prabhupāda: Then there is no surrender.

Acyutānanda: Ultimately I know that Kṛṣṇa takes away everything.

Prabhupāda: Then there is no surrender. You do not surrender.

Acyutānanda: But I know that Kṛṣṇa takes away everything from His devotees ultimately, so I don't want to surrender.

Prabhupāda: Yes. That is good for . . . That is good for you. Just like the physician says that "You surrender. You don't eat these things. I'll cure you." Will you accept this?

Yaśodānandana: Well, when Kṛṣṇa will give me His mercy, then I'll surrender.

Prabhupāda: Hmm?

Yaśodānandana: When Kṛṣṇa will give the mercy, when He wills it, I'll surrender.

Prabhupāda: He is already giving you, because without Kṛṣṇa's mercy you cannot live for a second.

Gurukṛpā: So similarly, when He desires I serve Him, I will serve Him. But now He is not desiring.

Madhudviṣa: They would say, "We are living and we are not serving Kṛṣṇa. You are living and you are serving Kṛṣṇa."

Prabhupāda: But he is . . . That is another foolish question. He said that "You do it." He is not desiring? How foolish that is.

Gurukṛpā: But He is not inspiring me to do it.

Prabhupāda: What is inspiring? He is directly saying, "You do that." Is not instruction?

Gurukṛpā: But He's not inspiring me.

Prabhupāda: Just see how fool. He is saying directly, "Do this," and still He is not inspiring. Just see.

Mahāṁśa: He says that "Only by His mercy I will be able to do it."

Prabhupāda: Eh?

Mahāṁśa: He says, "Only by Kṛṣṇa's mercy I will be able to surrender to Him." So His mercy is on you, but His mercy has not come to me.

Prabhupāda: And if you don't accept the mercy, then whose fault it is? I am giving you mercy: "You take it." And if you do not take it, then it is my fault?

Revatīnandana: But I don't want to surrender. I want to be Kṛṣṇa. I don't want to serve Kṛṣṇa; I want to be Kṛṣṇa.

Prabhupāda: But that you have tried for millions of lives.

Revatīnandana: So I'm a rascal.

Prabhupāda: Therefore you are rascal.

Revatīnandana: I have so many plans, though. Someday . . .

Prabhupāda: (laughs) Therefore you are rascal. You have tried already. Kṛṣṇa has given you chances. "You wanted to become this? All right, you become this. You wanted to become this? All right, you become this." So that you have tried, but you have failed, and still, "All right, go on."

Revatīnandana: But I am a fool, so I will keep trying. I will not surrender to Kṛṣṇa.

Jayatīrtha: They like to be a fool.

Prabhupāda: And . . .

Gurukṛpā: They say, "You Westerners have enjoyed the material life, and we have not. Therefore let us enjoy, and then we will become."

Prabhupāda: What is that enjoyment? Is that enjoyment? They are working so hard for ten rupees. Is that enjoyment? The enjoyment is there, "future, future." "At night I shall go to my wife and enjoy"—that is enjoyment. But for that enjoyment he is working so hard. ''Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham'' ([[SB 7.9.45|SB 7.9.45]]). Everyone is thinking, "I shall enjoy at night," and working hard. That's all. This is enjoyment.

Pañcadravida: But why do you blame us for not surrendering when we see that even Kṛṣṇa's devotees can't surrender to Him? They come to us and ask us for money for these books. Why don't they give them away?

Prabhupāda: But Kṛṣṇa's devotee . . . When he surrenders, he is devotee. When he does not, he is not devotee; he is trying to become devotee.

Pañcadravida: But why do they ask us for money for these books? Why don't they give them away, if they're so surrendered to Kṛṣṇa?

Prabhupāda: Why shall I give you? Why shall I give you?

Gurukṛpā: Kṛṣṇa says He is the proprietor of everything. Why He has to ask me?

Pañcadravida: Yes, why is He asking us for money?

Prabhupāda: And He is proprietor of your money. Give Him. (laughter) I think our Girirāja played this trick.

Revatīnandana: Yes. I have also played the same trick.

Prabhupāda: And one boy gave his all money.

Revatīnandana: They say it is all one. So I say, "Well, if it is all one, then it doesn't make any difference if you have the money or I have the money, so give it to me." It works. They don't like it very much.

Prabhupāda: And you give it. "Your money is my money; my money is my money."

Pañcadravida: In your article, though, you said that Dhṛtarāṣṭra said he was better than the ''sannyāsīs'' because they were coming to him, begging for money. (break)

Prabhupāda: " . . .beg. They help you. You are keeping Kṛṣṇa's money; you'll be punished. So return it to Kṛṣṇa; you'll be happy."

Haṁsadūta: Voluntary disclosure.

Prabhupāda: Yes. Voluntary disclosure. (break) . . .''abhijānāti mām ebhyaḥ paramam'' ([[BG 7.13 (1972)|BG 7.13]]) . . .

Pañcadravida: Prabhupāda, why is it that a devotee falls down? That he wants to surrender to Kṛṣṇa, and again he falls back to the material world to become a false enjoyer?

Prabhupāda: He's more sinful. ''Yeṣām anta-gataṁ pāpam'' ([[BG 7.28 (1972)|BG 7.28]]). He has not yet finished his sinful activities; therefore it takes some time. Neither he surrenders fully. Just like somebody said, "I want to enjoy material world." Just see. That is sinful.

Puṣṭa Kṛṣṇa: Kṛṣṇa will protect any living entity who surrenders?

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: Even from all sinful reactions.

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: ''Ahaṁ tvāṁ sarva-pāpebhyo ''([[BG 18.66 (1972)|BG 18.66]]).

Prabhupāda: Yes, if he surrenders actually. He says. He says, ''ahaṁ tvāṁ sarva-pāpebhyo''.

Gurukṛpā: That surrender has to be with perfect knowledge, or else it won't be strong enough.

Prabhupāda: If he surrenders, the knowledge will be there. That knowledge . . . It is very psychological. If you surrender . . . If I surrender to you, I must have some conception that you are very big. That much conception will help you, not more than this. Simply accept that Kṛṣṇa is the Supreme. ''Kṛṣṇa bhakti kaile sarva karma kṛta haya''. If you simply understand this, that "If I surrender to Kṛṣṇa, then everything is in my knowledge." ''Sraddha śabde viśvāsa sudṛḍha niścaya, kṛṣṇa bhakti kaile sarva karma ''. . . And then he becomes immediately. And if I surrender to Kṛṣṇa, then my life is successful. This much. Is it very difficult?

Gurukṛpā: No, it's the easiest thing.

Prabhupāda: Kavirāja Gosvāmī has explained very nicely. This is ''viśvāsa. Śraddhā śabde viśvāsa sudṛḍha niścaya''. Explain, Acyutānanda, this. Explain this.

:''śraddhā śabde viśvāsa sudṛḍha niścaya''
:''kṛṣṇe bhakti kaile sarva-karma kṛta haya''
:([[CC Madhya 22.62|CC Madhya 22.62]]).

Acyutānanda: If you have firm faith in Kṛṣṇa and surrender unto Him, then all other activities and responsibilities are fulfilled by serving Kṛṣṇa.

Prabhupāda: That's it.

Acyutānanda: ''Dāy mama gelā; tuwā ''. . .

Prabhupāda: ''Tuwā o pada baraṇe''. This is required.

Acyutānanda: Serving the root.

Prabhupāda: "My only responsibility is to surrender to Kṛṣṇa"—then this very conception will save you. (break)

Rāmeśvara: I spoke with one man who argued that "Kṛṣṇa is very cruel, because He knows everything past, present and future, so He knew that we would all fall down from the spiritual sky, but still, He gave us the independence to fall down."

Prabhupāda: Hmm?

Rāmeśvara: "Even though He knew we would fall, because He knows everything . . ."

Acyutānanda: That's a common question.

Prabhupāda: That is another foolish question. Unless you have got independence, what is your life? Then you are dead stone. You want to become a dead stone? That is not Kṛṣṇa's concern. Kṛṣṇa does not give such perfection, that you become a dead stone.

Acyutānanda: The thing is that because Kṛṣṇa knows the future—past, present and future—so He knew that we would fall down, so why didn't He help me?

Prabhupāda: No, no. Future means, just like . . . This is the law of nature, that if you steal, you'll be punished. So if I say, "Oh, you are stealing; you'll be punished," this is future. Suppose this is the month of March, and if I say, "In the month of July there will be rain." So I know; you know; everyone knows. This is not a future telling. The natural sequence is everyone knows it.

Madhudviṣa: But does that means that Kṛṣṇa doesn't know something?

Prabhupāda: Kṛṣṇa . . . If everyone knows, why Kṛṣṇa does not know? "He knows everything" means this common sense everyone knows.

Madhudviṣa: Does He know what you will choose?

Prabhupāda: Eh? Just try to understand. Future means like this: nature's law. And it will happen. After summer there will be rainy season; it will happen, and they will call, "I am foretelling future." It is not future; it is natural sequence, automatically happened.

Satsvarūpa: But that's predictable. If I have my own free will, what I'm going to do, you don't know.

Prabhupāda: No, no, if you are in knowledge, you can predict. But if you are fool, you cannot say. If I see that in July there will be rain, and if you are a fool, you'll protest. That is your foolishness. It is natural sequence, one after another.

Madhudviṣa: When is the natural sequence . . .?

Prabhupāda: Natural sequence . . . Just like you are infected some contaminous disease; you will suffer. There is a story that one fool was sitting on a branch of a tree and he was cutting off. And somebody said, "You'll fall down." "Ha, fall down." But when he fell down he said, "Oh, you are a great astrologer." So who goes to the astrologer? Only fools and rascal. No sane man goes. They know that what is . . . ''Yad bhavyantam tad bhavata''.(?) What is to happen, that will happen. Why shall I go to astrologer?

Gurukṛpā: I can prepare myself to make change.

Prabhupāda: Yes. My only business is to serve Kṛṣṇa. I don't mind what will happen next.

Puṣṭa Kṛṣṇa: That desire to serve Kṛṣṇa, though, that Kṛṣṇa . . .

Prabhupāda: Don't talk like foolish. That desire everyone has. He is serving. He is serving so many things, but he doesn't want to serve Kṛṣṇa. That is his foolishness. He is serving ''māyā''; still, he denies to serve Kṛṣṇa. That is his misfortune. ''Ei rūpe brahmāṇḍa bhramite kono bhāgyavān jīva'' ([[CC Madhya 19.151|CC Madhya 19.151]]). So unless one is very fortunate, he does not agree to serve Kṛṣṇa.

Madhudviṣa: So that future is determined by the great souls, such as yourself.

Prabhupāda: No, that . . .

Madhudviṣa: Because you are creating people's good fortune.

Prabhupāda: Fortune, there. It is already there. I am simply informing.

Madhudviṣa: No, but you actually engage them in ''ajñāta-sukṛti'', meritorious activities, even unwillingly performed.

Prabhupāda: But this is the duty of everyone. One should not . . . That is enjoined in the . . . ''Gurur na sa syāt'' ([[SB 5.5.18|SB 5.5.18]]): "One should not become a ''guru'' if he cannot do that." Otherwise he is cheating. Why he should become ''guru''? Why he should accept service from so many people if he cannot rightly direct them? Then he becomes bound up by the ''karma'' laws. If I take one ''paisa'' from you without any service, I have to pay you four ''paisa''.

Mahāṁśa: In the spiritual world the living entity is full of knowledge, so does he . . .

Prabhupāda: That is enjoined, ordered, "You should not become ''guru'' if you cannot save him. You should not become father if you cannot save him." This is śāstric injunction. First word is ''gurur na sa syāt pitā na sa syāt'' ([[SB 5.5.18|SB 5.5.18]]). Why you are claiming? Just like . . . We are not going to become ''guru'' like that . . . What is that rascal? ''Yogi'' . . .?

Gurukṛpā: Guru Mahārāja.

Revatīnandana: Which one? There's many rascals.

Prabhupāda: That big rascal, Transcendental Meditation.

Madhudviṣa: Maharishi.

Prabhupāda: Maharishi. He is giving assurance, "If you practice this ''yoga'', then you'll be very able to do your business nicely, your . . ." These things are . . . And he is ''guru''.

Mahāṁśa: And he charges them a fabulous amount of money.

Prabhupāda: Yes. No, unless . . .

Gurukṛpā: That verse, ''guravo bahavo santi śiṣya-śāntapa hārakaḥ'' . . .

Prabhupāda: No, no, they say to their friend that "These people want to be cheated. Why shall I not cheat?" He says. One of his secretaries came to him . . . "If you want God, then go to Bhaktivedanta Swami."

Pañcadravida: He said that.

Prabhupāda: He said, this Mahesh Yogi. "My business is cheating, because these rascals wanted to be cheated. So why shall I not cheat and get some money?"

Gurukṛpā: But he doesn't give the money to you, though. He knows you are real.

Prabhupāda: No . . . Not . . . That is another thing, but he knows that "God consciousness you can get there."

Gurukṛpā: Then he's a rascal.

Mahāṁśa: Yesterday you said that one cheater takes from the other cheater; so he is a cheater, he is taking from other cheaters.

Gurukṛpā: You mentioned in the ''Śrīmad-Bhāgavatam'' that the one cheater takes the money, another cheater takes it . . .

Prabhupāda: No, no, his business is cheating. His business is cheating. He said, "These rascals want to be cheated, so why not cheat?"

Madhudviṣa: So we shouldn't be so angry at him. Some people are serving coffee because people want coffee. Some people are selling ''bīḍīs ''because people want ''bīḍīs''. So if some people want to be cheated, so he is simply performing a function of society.

Prabhupāda: That is the world. Therefore the whole world is the society of cheater and cheated. That is the version of my Guru Mahārāja. The whole so-called human society means a bunch of cheaters and cheated. That's all.

Pañcadravida: ''Īśopaniṣad'' says, ''asuryā nāma te lokā'' ([[ISO 3 (1974)|ISO 3]]). He is going to hell even though he knows that he is cheating. He is also going to hell, even if he is conscious that he's cheating.

Prabhupāda: So don't be cheater; don't be cheated. That is intelligence.

Pañcadravida: Śrīla Prabhupāda, what is our fortune that we've come in contact with a qualified ''guru''? What have we done to qualify to come in contact with you?

Revatīnandana: In other words, why do some come and others not come?

Prabhupāda: It is the ''ajñāta-sukṛti'', say. ''Ajñāta-sukṛti''. You might have done something, very pious activities, which you do not know, but on the effect of.

Madhudviṣa: So it seems like it's up to chance, then.

Prabhupāda: No chance. Just like a sinful man. Some saintly person comes to him and he gives some money to him. He does not know that "I am doing very pious activity," but because he has given, he becomes pious.

Revatīnandana: If not even a blade of grass moves unless Kṛṣṇa sanctions it, then why does someone have the opportunity to perform such ''ajnata-sukrti'', another person not?

Prabhupāda: Yes, Kṛṣṇa wants . . . Suppose a saintly person comes to a very sinful man. He needs some money. Immediately Kṛṣṇa says, "Give him some money. He requires." So he says, "All right, sir, take it." So Kṛṣṇa's desires, he gives. Unless Kṛṣṇa dictates from within, how he can give?

Hari-śauri: So then where is the question of free will? If I want to give or not to give . . .

Prabhupāda: No, no, free will under Kṛṣṇa. You can become free will and become a big man immediately. Your free will sanctioned by Kṛṣṇa. You are not so free that whatever you like, you can do.

Madhudviṣa: So even if I want to perform some ''ajnata-sukrti'', it is only by Kṛṣṇa's mercy that I will do it.

Prabhupāda: Yes.

Gurukṛpā: Man proposes and God disposes.

Prabhupāda: That is stated by Caitanya Mahāprabhu.

:''ei rūpe brahmāṇḍe bhramite kono bhāgyavān jīva''
:''guru-kṛṣṇa-kṛpāya pāya bhakti latā bīja''
:([[CC Madhya 19.151|CC Madhya 19.151]])

As soon as he gives to a saintly person, ''bhakta'', he immediately acquires some asset of future development. Immediately.

Acyutānanda: If someone gives to a person for spiritual . . . consciously for spiritual improvement . . .

Prabhupāda: There is no question of . . .

Acyutānanda: . . .and the person misuses the money, does he benefit?

Prabhupāda: Eh?

Acyutānanda: If a man says, "I am giving you this donation because it is a spiritual organization," but if the money is misused, does that man benefit?

Prabhupāda: If money is misused, then both of them become implicated. If it is not used for Kṛṣṇa, then both of them becomes under the laws of ''karma''.

Acyutānanda: But that man is sincere.

Prabhupāda: Well, this word "sincere," there is no meaning unless he is a devotee. ''Ei bala ei manda sab mano-dharma'': "These are all mental concoction." There is no meaning. "This man is good," "This man is sincere," "This man is bad," "This man is . . ." they are all mental concoction. Only good is he who is Kṛṣṇa conscious. Others all rascals.

Hari-śauri: So if Kṛṣṇa has given the dictation, then is He dictating every sinful man to give?

Prabhupāda: Hmm?

Hari-śauri: Is He dictating every sinful man to give?

Prabhupāda: Why do you question like that? Kṛṣṇa is so foolish that He will dictate to give to a foolish, er, sinful man? It is odd question.

Hari-śauri: This is that point that does one come to . . . does one get contact with a pure devotee and advance like that from his own free will, from accepting the mercy of the spiritual master or not?

Prabhupāda: What does he say? Hmm?

Hari-śauri: Well the point . . . The point . . .

Prabhupāda: Somebody answer.

Jayādvaita: Not every sinful man is dictated to give money; otherwise they'd all be giving us money. They're all sinful. We'd be getting money from everyone.

Revatīnandana: But then the question is why some and not others also?

Trivikrama: Kṛṣṇa is in everyone's heart.

Gurukṛpā: But some are innocent.

Prabhupāda: That is Kṛṣṇa's dictation.

Revatīnandana: Yes.

Prabhupāda: Yes. And you cannot bind Kṛṣṇa to dictate in a similar way. If He likes, He can ask a sinful man, "Do this." If He doesn't like, He may not act. That is Kṛṣṇa.

Revatīnandana: So ultimately it is simply by the mercy of Kṛṣṇa . . .

Prabhupāda: Yes.

Revatīnandana: . . .that he comes back to Kṛṣṇa.

Prabhupāda: Yes. So it is Kṛṣṇa's business where to show mercy, where not to show. You cannot oblige Him that "You show mercy everywhere." No. ''Nāhaṁ prakāśaḥ sarvasya yoga-maya-samāvṛtaḥ'' ([[BG 7.25 (1972)|BG 7.25]]). Kṛṣṇa . . . You cannot oblige Kṛṣṇa, "You do this." That is not Kṛṣṇa. That is not Kṛṣṇa. If one is obliged to act to your dictation, then he is not Kṛṣṇa. Therefore whatever Kṛṣṇa likes, He'll do. You cannot oblige Him, that "You have to do it." No. That is ''karma-mimāṁsa'', that "If good work gives good result, so why should we care for Kṛṣṇa? We shall do the good work." That is . . . Ordinary people, they think like that. ''Karma-mimāṁsa''. "If I do good work, Kṛṣṇa will be obliged to give me good effect. Why shall I care for Kṛṣṇa?" That is ''karma-mimāṁsa''. "Work is final. Do good work, that's all." They say like that. But we say, even if you do good work, if Kṛṣṇa does not want it, then it will not produce good result. That is Kṛṣṇa.

Trivikrama: We don't have the mercy of Kṛṣṇa yet, so . . .

Prabhupāda: No, no. Everyone has got the mercy, but that mercy is not obligatory. If He likes, He can give you mercy; if He does not like, He may not.

Trivikrama: But everyone has it.

Prabhupāda: Everyone . . . He is giving mercy. That is general. But if He does not like, He may not give you. You cannot make Him obliged.

Pañcadravida: So why is it, then, if it's a question of ''ajñāta-sukṛti'' . . . The Indians, from their birth they're watering ''tulasī'', they're chanting Hare Kṛṣṇa, they're doing so many activities, but mostly your disciples are foreigners.

Prabhupāda: So that . . . No, means that is temporary. They may come again. It will never go in vain. Just like this cloud. Cloud is meant for raining. Now it is not raining, but when there is sufficient cloud, it will rain. You cannot say there is no rain. There is, but it is not sufficiently collected. When it is sufficiently collected, then.

Revatīnandana: Śrīla Prabhupāda, in the ''śāstras'', like in ''Bhagavad-gītā'', Kṛṣṇa gives certain criteria . . .

Prabhupāda: Sometimes you will see, even no sufficient cloud, still raining.

Acyutānanda: Yes, one cloud.

Prabhupāda: Yes. That is superior direction. It is not your direction. (break)

Revatīnandana: Kṛṣṇa explains why He comes at a certain time, and He says, "I come whenever there are certain conditions."

Prabhupāda: No, no, not "certain time."

Revatīnandana: Does He ever say . . . Is there any statement in the ''śāstra'' . . .

Prabhupāda: Now it is six-thirty. Generally I go down. If I like, I don't go.

Devotees: (laughter) ''Jaya'' Prabhupāda! (break)

Prabhupāda: . . .party did not go Navadvīpa?

Revatīnandana: We went to another place. We did not go to Navadvīpa. We went to the temple of Murāri Gupta over here, just behind the ''yoga-pīṭha''. It's just around the bend.

Gurukṛpā: Today they are going to Nṛsiṁha-dvīpa(?).

Prabhupāda: Oh. Hare Kṛṣṇa.

Gurukṛpā: Yesterday down at the Ganges there was everywhere ''Bhāgavatam'' class, ''Caitanya-caritāmṛta'' class was going on in different groups, and ''kīrtana'' was going on everywhere.

Prabhupāda: Hare Kṛṣṇa. (''shenai'' band playing) (break)

Gurukṛpā: Prabhupāda internationalized . . . (indistinct) . . ..

Prabhupāda: They can go to the Ganges.

Gurukṛpā: That is better. The lake looks very nice.

Prabhupāda: Yes.

Gurukṛpā: When we went over to the Śrīla Bhaktisiddhānta's ''samādhi'' that morning, there were so many fish in the pond that the water was constantly moving. It was very beautiful. (break)

Jayādvaita: . . .instead of building you the house, we should print books, but I think we have to build you the house because the person ''bhāgavatam'' is as good as the book ''Bhāgavatam''.

Prabhupāda: No, that is the conclusion. Yes. ''Bhāgavata paragiya bhāgavata sthāne''. One has to learn book ''Bhāgavata'' from the person ''bhāgavata. Bhāgavata paragiya bhāgavata sthāne''. (break)

Rāmeśvara: . . .beginning to come.

Prabhupāda: Hmm?

Rāmeśvara: Just beginning to come.

Tripurāri: Now it is all finished?

Rāmeśvara: I was just told that last night the winds were blowing so hard that they took everything down so the plexiglass wouldn't break. And this morning, right after your class, they're going to put it all up again. (break)

Tripurāri: Rādhā-Dāmodara buses.

Prabhupāda: Oh.

Tripurāri: Gaura-Nitāi Deities on each bus.

Prabhupāda: What is that framework?

Tripurāri: That is preaching outside somewhere, at a college.

Rāmeśvara: This is that TV show. Dhṛṣṭadyumna was on that show.

Prabhupāda: That meeting was very nice. (break) . . .experience. So much money is being spoiled and squandered. You are collecting money . . . (break) (end).

750711 - Lecture Initiation Babaji - Chicago

2020-04-29T09:40:09Z

MatthiasS:

[[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, Chicago]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Chicago]]
[[Category:Lectures - Initiations]]
[[Category:Audio Files 00.01 to 05.00 Minutes]]
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<div class="code">750711IN-CHICAGO - July 11, 1975 - 03:14 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750711IN-CHICAGO.mp3</mp3player>

Prabhupāda: . . .I am accepting this dress following the footprints of other ''ācāryas''. This dress was accepted by Rūpa Gosvāmī, not ordinary person. The six Gosvāmīs, they accepted. It is called ''paramahaṁsa'' stage, ''sannyāsī's'' highest stage. ''Sannyāsī'' has got four stages: ''kuṭīcaka, bahūdaka, parivrājakācārya'' and ''paramahaṁsa''. ''Kuṭīcaka'' means when he takes ''sannyāsa'', he is not accustomed to beg; therefore he makes a small cottage outside the village, and the foodstuff comes from the home or somebody sends. In this way, when he is little practiced, then he goes door to door, begs, ''bahūdaka''. Then he is more practiced: ''parivrājakācārya'', he travels all over the world. And after that, when he is fully mature, he can chant one place Hare Kṛṣṇa. He has no more business. So this is the last stage of mature ''sannyāsa''. But because you are thinking that you may not live many years, so you simply sit down, go to Māyāpur. You have no other business. Simply go on chanting Hare Kṛṣṇa ''mantra'', and whatever little ''prasādam'' available, you take. And the rest of your life simply engage in chanting. That will be success.

Devotees: ''Jaya''.

Tamāla Kṛṣṇa: Is he supposed to get a name, Prabhupāda?

Prabhupāda: Name is the same.

Brahmānanda: Audolomi dāsa Bābājī?

Prabhupāda: Ah, Audolomi dāsa Bābājī. That's all. Hare Kṛṣṇa. So this is the first time in our institution, a ''bābājī''. So it is not to be imitated. It is the ''paramahaṁsa'' stage, when one is very mature in ''sannyāsa'' life, for that, not for ordinary person. Don't request, "Give me ''sannyāsa''," "Give me ''bābājī''." Don't do that. It is not a fashion. It is a stage of realization. That's all.

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

681106 - Letter to Rayarama written from Los Angeles

2020-04-11T09:23:48Z

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681106 - Letter B to Rayarama written from Los Angeles

2020-04-11T09:23:48Z

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[[Category:1968 - Letters]]
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[[Category:1968-11 - Lectures, Conversations and Letters]]
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[[Category:1968 - Letters Needing Scans]]

November 06, 1968

My Dear Rayarama,

Please accept my blessings. I have received one letter from Guyana, and one gentleman, Sriman Petambar Dindayal is very much interested in our Krishna Consciousness movement. He has invited me to go there, so first of all I want to send him some various literatures and pamphlets about our society. So you please send him some Back To Godheads, our new prospectus, and press cuttings, etc. which will be of good information for him. Also, please send here to Los Angeles some of the new prospectus, a good amount, as they are very nice.

Hoping you are well,

Your ever well-wisher,

A.C. Bhaktivedanta Swami

Address of Sriman Dindayal:<br />
Sriman Petambar Dindayal<br />
Rosignol Berbice<br />
Guyana<br />
South America

681106 - Letter to B Rayarama written from Los Angeles

2020-04-11T09:23:27Z

MatthiasS: MatthiasS moved page 681106 - Letter to B Rayarama written from Los Angeles to 681106 - Letter to Rayarama written from Los Angeles

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750517 - Conversation - Perth

2020-04-09T12:38:59Z

MatthiasS:

[[Category:1975 - Conversations]]
[[Category:1975 - Lectures and Conversations]]
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[[Category:1975-05 - Lectures, Conversations and Letters]]
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750517 Conversation - Srila Prabhupada Speaks a Nectar Drop in Perth|<big><big>'''Listen to a 'Nectar Drop' created from this Conversation'''</big></big>]]</div>


<div class="code">750517R1-PERTH - May 17, 1975 - 10:11 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750517R1-PERTH.mp3</mp3player>

Prabhupāda: (indistinct) . . . but it has got some arrangement, it does not fall down.

Paramahaṁsa: Yeah, well they accept that also. They say only if there is no such arrangement, then it will fall down.

Prabhupāda: That means conditional. And who makes that condition? That means ultimately you have to accept existence of God.

Śrutakīrti: Just like they say the moon does not go away because the earth is attracting it.

Prabhupāda: Oh. What is earth? (laughs) All bogus.

Paramahaṁsa: But if we tell them that there is no law of gravity, they will say that why is it that if you throw up a ball, then it comes down?

Prabhupāda: It comes down, heavy, then it comes down, that's all. (laughs)

Śrutakīrti: But that heaviness, they say, is gravity.

Prabhupāda: You can call anything. (laughs) But if Kṛṣṇa desires, a football may not fall. Just like so many planets, they are carried up by the air. All these planets are moving only by the air. So the heavy land, heavy cloud is carried by the air. It is a question of adjustment of air, not the law of gravity. Now the whole universal planetary system are floating and rotating round the polestar. Is that law of gravity, rotating? It is the arrangement of the air. By the air it is up. Just like there is dust storm, so many are floating in the air. There is no question of law of gravity; it is the air. And the . . . who is controlling the air? That is Supreme Personality. Just like in Darwin, the motor buses were floating by the air. It was a great storm there?

Amogha: Yes, hurricane.

Prabhupāda: Huh? Hurricane?

Amogha: On Christmas day.

Prabhupāda: Motor buses were floating. Is that law of gravity? Air, different adjustment of air. If Kṛṣṇa desires, simply by air this whole city will be devastated. The other day we saw so many trees fell from Kurukṣetra. All trees and houses will be smashed within half an hour if some hurricane is sent. Poking nose in the affairs of God. They'll simply try to prove that there is no God. This is their attempt. And they say "nature." What is this nature? Nature is an instrument, machine. The authority is God, Kṛṣṇa. So I have given the right name: fourth-class men, not even third class. All fourth class. ''Śūdra. Śūdra'' and less than ''śūdra''. This is the whole pack-up of population at the present moment. First-class man, his definition is there: ''śama, dama, tapa, śaucam, titikṣā, ārjavam, jñāna vijñānam āstikyam'' ([[BG 18.42 (1972)|BG 18.42]]). That is first class. They are snatching a motorcar mechanic as first class. Because he knows some mechanical arrangement how to do it, he is first class. Such things are being done by the demons. Machine or wonderful building, these things are done by the demons. Now to begin? Time is up?

Śrutakīrti: You wanted to shave your head? Yeah?

Prabhupāda: Ah, there is time?

Śrutakīrti: Yeah, we are leaving at twelve-thirty. So we have two hours. That is sufficient.

Prabhupāda: Hmm. The world is full of rascals and fourth-class men, that is our verdict, Kṛṣṇa's verdict. A human being does not know God, he's no better than dog. He is dog. Who knows God? There are so many scientists, philosophers—no idea. And they are discussing on sex philosophy, homosex, Freud philosophy, Darwin's theory. All third class, fourth class, they are controlling. Now they are gradually coming to chaotic condition, and their problems, engage so many big, big officials how to solve. Oh, why you created problem, first of all? You third-class, fourth-class men, you have created problem, and now you are trying to make solution—another problem. Because you are the same fourth-class men, how you can make a solution? You have created the problem. The man who creates problem, can he make solution? So you are the same fourth-class man, how you can make a solution? Bring first-class men. But there are no first-class men. All rogues and rascals. Things are becoming bad to worse, and still they'll claim, "We are first class."

Amogha: They are all rascals, so the best rascal, they say he is first class. First-class rascal.

Prabhupāda: That I was speaking, big animal and small animal. Cats and dogs praising one lion.

Amogha: Hmm.

Prabhupāda: A lion is also an animal. But they are thinking, "Oh, one lion." (chuckles) But we are thinking that it is also animal. The cats and dogs, they are thinking, "Oh, lion is so big, so powerful." But human being is thinking this is also an animal, big animal. Is it not? (laughs) Tell them. Cats and dogs may praise some another animal, tiger and . . . but are the tigers other than animal? He is also animal.

Devotee: Hare Kṛṣṇa. (break)

Prabhupāda: When I said that, "We are creating first-class men," so are you . . . are you claiming that you are first class?

Amogha: Yes, he was asking us. Yes, he said, "Have you become?" (laughter)

Prabhupāda: What did you say?

Amogha: I said we are becoming. Yes, we can see. (offers obeisances)

Prabhupāda: So "I am getting so big salary. I am not first class." And this person is first class. (end)

750308 - Conversation - London

2020-04-07T14:28:01Z

MatthiasS:

[[Category:1975 - Conversations]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-03 - Lectures, Conversations and Letters]]
[[Category:Conversations - Europe]]
[[Category:Conversations - Europe, England - London]]
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[[Category:1975 - New Audio - Released in May 2014]]
[[Category:Audio Files 05.01 to 10.00 Minutes]]
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<div class="code">750308R1-LONDON - March 08, 1975 - 07:31 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750308R1-LONDON.mp3</mp3player>

(Prabhupāda plays harmonium and sings "''Gāy Gorā Madhur Sware''" for a few minutes)

Prabhupāda: Just try.

Haṁsadūta: I can't. No one can do like you do.

Prabhupāda: ''Gāy gorācand madhur sware''. (break) I think I have sung this song. Huh?

(break) (Prabhupāda continues playing and singing for a few more minutes)

Wherefrom you have purchased it?

Haṁsadūta: This harmonium was originally made for Nara-nārāyaṇa, and then it was . . . but it was never delivered to him. It was picked up by Maṇibaṇḍha. And Maṇibaṇḍha left it in Amsterdam, and so I . . . they did not like it, so I gave them a harmonium that I had, and I took this one. (Prabhupāda chuckles) Because I think it's very good, huh?

Prabhupāda: It is not very good.

Haṁsadūta: But it's nice. (laughs) (break)

Prabhupāda: So ''kīrtana'' is going on, here and there.

Haṁsadūta: Oh, yeah, everywhere.

Prabhupāda: Paris also?

Brahmānanda: Oh, yes.

Prabhupāda: You have seen that house?

Brahmānanda: No, I didn't see it. I was only there just twenty-four hours.

Prabhupāda: I think you change that silk cloth. Ordinary cloth is, because it does not stand, it becomes loose.

Śrutakīrti: Plain cotton.

Prabhupāda: Cotton is better.

Śrutakīrti: Yes.

Prabhupāda: So that land, what is the description of the land here?

Haṁsadūta: That I was telling you about?

Prabhupāda: Hmm.

Haṁsadūta: You know the lady in the front here. There's this lady, Miss . . . um, I can't think of her name. She called us yesterday, and she said it is much bigger than the land which we have purchased here, which is four acres. We bought four acres. So she didn't say how big it was. She didn't tell us. But she said there's several houses on it. And it will cost approximately £38,000. So it seems to be quite a sizable piece of land. And the man who owns the property, he knows that we are interested in it, and he is willing to work with us. And so far as we are told, that nobody knows about it. It is confidential. (end)

740818 - Lecture Excerpt - Vrndavana

2020-03-29T12:38:25Z

MatthiasS:

[[Category:1974 - Lectures]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-08 - 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 - General]]
[[Category:Audio Files 05.01 to 10.00 Minutes]]
[[Category:1974 - New Audio - Released in October 2014]]
<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">740818SP-VRNDAVAN - August 18, 1974 - 05:10 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740818SP-VRNDAVAN.mp3</mp3player>

Prabhupāda: . . . literature that ''kṣatraṁ dvijatvaṁ ca parasparārtham''. (break) They are meant for cooperation. So secular state does not mean that we should be neglectful of the spiritual progress of life. The government should be very careful that in the name of secularism people are going to . . . astray. No. So this is the movement where ''Skṣatraṁ dvijatvaṁ ca parasparārtham''. We are trying to cooperate with the political power, and we are trying to impart spiritual instruction. This is our attempt. And another thing is that according to our Vedic literature, there cannot be different religions. It is not possible. Because God is one. God cannot be two. "This is Hindu God," "This is Muslim God," or "This is Christian God . . ." No. God is one. And ''dharma means dharmaṁ tu sākṣād bhagavat-praṇītam'' ([[SB 6.3.19|SB 6.3.19]]): "The law which is given by God, that is ''dharma''." This is the simple definition of ''dharma''. And at the end of ''Bhagavad-gītā ''Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). That is the ultimate religion. One has to surrender to the Supreme Lord. This is religion.

:''sa vai puṁsāṁ paro dharmo''
:''yato bhaktir adhokṣaje''
:''ahaituky apratihatā''
:''yena ātmā samprasīdati''
:([[SB 1.2.6|SB 1.2.6]])

If we actually want peace, ''samprasīdati'', then we must learn how to surrender to the Supreme Lord. It doesn't matter through which process. Either by Hindu religion or Muslim religion or Christian religion, it doesn't matter. We want to see that everyone is becoming a perfect lover of God. This is our definition of God. It may be, due to circumstantial changes in the country, the Muslim religion may be little different from Hindu religion so far the ritualistic ceremonies are concerned, but actually we want to see whether you have advanced in the matter of loving God. Not that, "Superficially I am very advanced in religion, but I do not know how to love." This is the test. ''Sarve sukhino bhavantu''. This is the test. A devotee wants to see that everyone is happy. It doesn't matter whether he is a Hindu or a Muslim or a Christian. It doesn't matter. We want to see that everyone is happy.

This process we are following, and because we are sincerely following, people are accepting, and gradually we are advancing. Within the five or six years, we have written these books, about twenty books, four hundred pages, and we are selling very nicely these books—not only to the common man, but also to the learned scholar, big, big scholar in the universities . . .

(break) . . . bring people to God consciousness. Don't joke with them their process will be very nice . . . (end)

740708 - Conversation - Los Angeles

2020-03-27T09:49:14Z

MatthiasS:

[[Category:1974 - Conversations]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-07 - Lectures, Conversations and Letters]]
[[Category:Conversations - USA]]
[[Category:Conversations - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Audio Files 05.01 to 10.00 Minutes]]
[[Category:1974 - New Audio - Released in October 2014]]
[[Category:1974 - New Transcriptions - Released in October 2014]]
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1974 - Conversations|1974]]'''</div>
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<div class="code">740708R1-LOS ANGELES - July 8, 1974 - 07:50 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740708R1-LOS_ANGELES.mp3</mp3player>

Prabhupāda: . . . Gopala.

Gurukṛpā: Gopala? He left.

Prabhupāda: Why?

Gurukṛpā: He was in ''māyā'' for a long time. He stole $6000 also.

Devotee (2): No, he had twenty times that.

Gurukṛpā: He must have gotten more. That's all I know. He took from the bank.

Devotee (2): He could have got the whole thing, right?

Gurukṛpā: He could have, but he couldn't, because it was in yen; he couldn't trade it in. But I had American money hidden for . . . because we are foreigners, we must keep some American money, and he knew where it was, and he took $4000 of that. Plus I don't know how much more he took—at least $6000 though—and he left his ''tridaṇḍi''.

He was supposed to go to Korea and file for missionary visas, and I looked in his drawer in his files, and he had not gone. But he had been away, and he came back and said that he went. So I took over all the money and everything, took over all the accounts, but I did not trust him because he was not chanting properly, and he was not Kṛṣṇa conscious. And then he snuck away.

Prabhupāda: This is the difficulty, out of sight.

Devotee (2): Hm.

Gurukṛpā: I think it had been planned, though, for some time. It was very planned.

Prabhupāda: Where he is now?

Gurukṛpā: I don't know. He is a criminal. He has taken so much money. He has not left any message.

Devotee (2): He sent back the bank book, right?

Gurukṛpā: Yes.

Devotee (2): He took the bank book with all . . . that had all money in it, with all this money.

Gurukṛpā: He went to the bank to pay the rent, and he withdrew . . . he paid the rent and withdrew some for himself, and he left.

Prabhupāda: Only his signature?

Gurukṛpā: Only. Because he is the only one who has proper visa, he has business visa. That was the problem.

Prabhupāda: So what news about Bhanu?

Gurukṛpā: He is doing nice.

Prabhupāda: Very nice.

Gurukṛpā: But he is very reluctant to become the president. He does not like the business.

Prabhupāda: No, that is good. He thinks himself, and feels why should he take this money?

Gurukṛpā: He is very intelligent, though.

Prabhupāda: Very intelligent, good devotee. But he is doing any translation work?

Gurukṛpā: No.

Devotee (2): He is not able to translate.

Prabhupāda: Oh.

Devotee (2): Because he has only learned Japanese since he went to Japan. He did not know it previously.

Prabhupāda: Oh.

Gurukṛpā: He has translated the whole ''Bhagavad-gītā'', but it just sits there. They say it is not well enough translated, the Japanese people.

Devotee (2): It will not be accepted.

Prabhupāda: But he was translating?

Devotee (2): He has been working on Śrī ''Īśopaniṣad'', but not very quickly.

Devotee (3): Śrīla Prabhupāda, I just met one boy here, a boy from Fukushima, Japan.

Devotee (2): Who?

Devotee (3): He speaks very little English, and he has shaven head and ''śikhā''. And I just preached with him, and he is going to go back to Tokyo, and his visa is expiring in a week or two, and he says he wants to go back and help to spread Kṛṣṇa consciousness.

Prabhupāda: He has formally joined that temple?

Devotee (3): No. He is very intelligent boy. He speaks Spanish—a little bit of Spanish—Chinese, English—a little bit of English—and he is fluent, of course, because he is born in Japan.

Devotee (4): That's what . . . that's what we need.

Devotee (3): He came in contact with our movement in Los Angeles, and he just asked me the question, when he was a young boy in Fukushima he used to go to the Buddhist temples, and they play the drums. And he wanted to know why now, after so many years, he saw our ''saṅkīrtana'' party in Los Angeles, and he was very much attracted, so much so that he went with them to the temple and shaved his head. So I told him it was natural for him; that is why it is our position to be Kṛṣṇa conscious. So he has a desire to return back to Japan and help with translating and study, and he has a good mind. His name is Fuji.

Prabhupāda: Oh.

Devotee (3): Young. He is very nice.

Prabhupāda: So what about Book Trust? I want to see that according to the Trust, desire, there is fifty percent for building . . . (indistinct) . . . temples, and fifty percent for reprinting, or printing. That is being observed or not?

Devotee: Mm.

Devotee (2): Well, we are giving as much as we can for the loans and with construction. We are just . . .

Prabhupāda: Some business was started for . . . (indistinct) . . . for Book Trust?

Devotee (2): No, not that I know of.

Prabhupāda: Yes.

Devotee (2): (indistinct) . . . (laughs) The jewelry business?

Prabhupāda: And that business will not close. And in this way it will invest in some business risk.

Devotee (2): Oh, that was with Karāndhara and Jayatīrtha. I did not even know about that.

Prabhupāda: Invest . . . (indistinct) . . . should be stopped.

Devotee (2): Yes, there is a loan that . . . Spiritual Sky has a large debt to the Book Trust, that they owe . . .

Prabhupāda: How much?

Devotee (2): Well, they told me it is somewhere 100,000, 150,000.

Prabhupāda: Eh? What is this? Without consulting, Karāndhara has taken that money?

Devotee (2): Yes. Apparently it was something that was done a long time ago. (break)

Prabhupāda: Even I saw in Ramakrishna mission was sent. That's why I gave this solution. Now by God's grace it has . . . (indistinct) . . . nice business. Remember to do that. But this Trust money should not . . .

Devotee (2): They cannot . . . they can work everything out themselves. (break)

Prabhupāda: So Karāndhara is now in India. You have some correspondence?

Devotee (2): Yes, he has . . . (break)

Prabhupāda: He was Indian king.

Devotee (2): That's why they recognize India, because they know that Lord Buddha is from India.

Prabhupāda: Yes. And this Buddhist group. India is also a holy place for their . . .

Devotee (2): Buddhists.

Prabhupāda: . . . Buddhists. They go to see. Just like we have got with our Jagannātha Purī, they have got similar places in India. In Madhya Pradesh, in Bihar. They visit all these places.

(aside) So, give him something to eat.

Devotee: Yes. (end)

740704 - Interview - Chicago

2020-03-27T09:13:17Z

MatthiasS:

[[Category:1974 - Conversations]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-07 - Lectures, Conversations and Letters]]
[[Category:Conversations - USA]]
[[Category:Conversations - USA, Chicago]]
[[Category:Lectures, Conversations and Letters - USA]]
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[[Category:Conversations with Media]]
[[Category:Audio Files 05.01 to 10.00 Minutes]]
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<div class="code">740704IV-CHICAGO - July 04, 1974 - 06:46 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740704IV-CHICAGO.mp3</mp3player>

Prabhupāda: Yes.

Reporter (1): There's a market?

Prabhupāda: Everywhere. Huh?

Reporter (1): That because the United States is so materialistic, the message of . . .

Viśākhā: Take one.

Reporter (1): . . . anti-materialism is more easily accepted than in places where things are not so?

Prabhupāda: That is also another cause, because they are not satisfied. Otherwise, why hippies are coming? (aside) Come. The hippies are dissatisfied with the method of modern materialistic way of life. Is it not? Therefore voluntarily . . .

Reporter (1): Yes. They have given away their possessions and . . .

Prabhupāda: Huh?

Reporter (1): . . . they have, they have chosen to . . .

Prabhupāda: Voluntarily they are giving up possessions. (someone enters) Sit down.

Woman Reporter: Hello. Hi.

Sri Govinda: There is a reporter from the Chicago Daily News.

Prabhupāda: Ah.

Viśākhā: Take two.

Reporter (1): . . . Krsna consciousness people among the hippies, because they had already given up material possessions, and so they were prepared for . . .?

Prabhupāda: No, that means that they want to have something new, but they are not accepting what is actually better. Some of them are accepting. But there is frustration, there is no doubt.

Reporter (1): There is no doubt . . .?

Prabhupāda: Frustration.

Reporter (1): Frustration.

Prabhupāda: Yes. This way of, materialistic way of life, like their fathers, grandfathers, they do not like. Is it not? Huh?

Reporter (1): I think so.

Devotee: Yes. (break) (laughter)

Woman Reporter: In Los Angeles, do you live . . . do you live in richness? Do you have a car, and a chauffeur, and a . . .

Prabhupāda: Why not?

Woman Reporter: . . . a yacht?

Prabhupāda: I am . . . I am the ''guru'' of the richest country. Why shall I not have car? Do you follow?

Woman Reporter: No, I don’t. (laughter)

Prabhupāda: If I am ''guru'' of the richest country, then why shall I not have a car?

Woman Reporter: So you . . . you have one?

Prabhupāda: I have many. In each center I have got at least one dozen cars. (laughter) Just now I am coming from Europe—Germany. They have got nineteen vans. Nineteen. They go interior villages. The Volkswagen? What is called?

Devotees: Volkswagen Bus.

Prabhupāda: Bus, bus.

Devotees: Yes. (laughter)

Prabhupāda: So our devotees, they are packed up in each bus, and they go interior, in the village. Similarly, in every center we have got. In Germany, in England, in Los Angeles, in New York. Here also?

Devotee (1): Yes.

Sri Govinda: There's nine vehicles here.

Prabhupāda: Huh?

Sri Govinda: Nine vehicles.

Prabhupāda: Just see.

Reporter (1): Nine vehicles in Chicago?

Sri Govinda: Yes.

Woman Reporter: Some spiritual leaders of, of various groups live in great richness, with a chauffeur, and, uh, uh, expensive cars and boats . . .

Prabhupāda: Yes.

Woman Reporter: What about you?

Prabhupāda: That because I know you are envious, therefore I don’t sit here, I am sitting here. (laughter) You are very envious when a spiritual master is honored very nicely by his disciples. You become envious. What can be done? But that is the etiquette, that spiritual master is honored as good as God. But if you, you do not know, you become envious, "Why this man is sitting in this position, in this gorgeous way. Why he . . .?" What can be done?

Woman Reporter: Are you honored as good as God?

Devotee (1): Yes.

Prabhupāda: Yes.

Devotee (1): Śrīla Prabhupāda is the most exalted person walking on the earth. So he must be honored in the highest fashion.

Prabhupāda: No. That is the injunction, ''yasya prasādād dharitvena''. What is that verse?

:''sākṣād-dharitvena samasta-śāstrair''
:''uktas tathā bhāvyata eva sadbhiḥ''
:''kinto prabhor yaḥ priya eva tasya''
:(''Śrī Śrī Gurv-aṣṭaka'' 7)

"A spiritual master should be honored as good as God." That is the injunction of the scripture. And people who are aware of this thing, they honor. (break)

Reporter (1): But why did you not come to the United States until you were . . . ’til 1965? Why didn’t you come sooner? Or to England?

Prabhupāda: That's a great, hmm, mystery. I was not thinking myself that, "I am fit now to go there."

Reporter (1): And if you were not . . .

Prabhupāda: I was thinking that, "At present, I am not fit." And besides that, I was family man at that time. I could not get the opportunity. So after renouncing the family life—then. I renounced family life in 1954.

Woman Reporter: 1954?

Prabhupāda: Yes. And I took ''sannyāsa'' in 1959. And then I came to your country in 1956.

Reporter (1): What did you do in 1959?

Prabhupāda: ''Sannyāsa''. Renouncing, officially renouncing. Officially renouncing family life.

Woman Reporter: In ’59?

Prabhupāda: Yes.

Woman Reporter: What happened to your wife?

Prabhupāda: Oh, I leave under the, her children, that's all.

Devotee (1): The eldest son takes care of the wife, the mother. A very nice system. (end)

720526 - Conversation - Los Angeles

2020-03-25T10:23:46Z

MatthiasS:

[[Category:1972 - Conversations]]
[[Category:1972 - Lectures and Conversations]]
[[Category:1972 - Lectures, Conversations and Letters]]
[[Category:1972-05 - Lectures, Conversations and Letters]]
[[Category:Conversations - USA]]
[[Category:Conversations - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Audio Files 10.01 to 20.00 Minutes]]
[[Category:1972 - New Audio - Released in December 2015]]
[[Category:1972 - New Transcriptions - Released in December 2015]]
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<div class="code">720526R1-LOS ANGELES - May 26, 1972 - 16:39 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1972/720526R1-LOS_ANGELES.mp3</mp3player>

Prabhupāda: . . . the crow and a peacock dance. ''Kāka-mayur''. There is a story. Do you know it? Do you know? The crow imitated a peacock. He got some tail feathers and put, (laughter) holding his head up, and began to . . . so that is imitation.

But if ''guru-vaiṣṇava'' blesses, even a crow can become a peacock. That is the . . . there is vast ocean of difference between peacock and crow. Still, by ''guru-vaiṣṇava'', a crow can become a peacock.

Śyāmasundara: The other day I was hearing a tape, a philosophy tape, of you telling a story about a man who sawed himself off a limb.

Prabhupāda: Huh?

Śyāmasundara: He cut himself off the limb. The sages said: "Oh, you are such a great fool, you should marry the queen."

Prabhupāda: Oh.

Śyāmasundara: But I forgot the end part. After Sarasvatī, Goddess Sarasvatī, gave him knowledge, then what happened? I can’t remember.

Prabhupāda: Then he is coming back.

Śyāmasundara: After he was given knowledge . . . then how does the story go?

Prabhupāda: Then he returned to his wife. So he was knocking door. The wife was very, very sorry that, "My husband is such a fool." And he began to write. ''Asti-vada viśeṣa . Asti-kaścid vāda viśeṣa''. The wife was very great Sanskrit scholar . . . (indistinct) . . . "Yes. I will write book." Then he began to write. She was very happy.

''Asty uttarasyaṁ diśi himālayo nāma nagadhirājaḥ uttpaparam toya-nidhi avagāhya'' . . . (indistinct) . . . description of Himalaya. ''Asty uttarasyaṁ diśi himālayo nāma nagadhirājaḥ''. On the northern side of the earth there is a big hill, Himalaya. ''Toya-nidhi avagāhya''. He's touching both side, great oceans, ''sthita pratijñāna eva mana gandha''. He is standing just like the . . . what is it called, weighing rod, two sides?

Śyāmasundara: Balance.

Prabhupāda: Balance? What it is called? Rod?

Śyāmasundara: I know what you mean. I know what you're saying. Scale.

Prabhupāda: Scale, yes. Standing like a scale, keeping the two oceans as balance. So I think the Arctic region, the Arctic region, where there is big mountain, this is mentioned here. Not that Himalaya. Himalaya means "the resort of the snow." ''Hima, hima'' means "snow"; ''alaya''. So, ''uttarasyaṁ diśi'', North Pole.

Śyāmasundara: There is huge mountain.

Prabhupāda: Yes. Huge means that. ''Asty uttarasyaṁ diśi himālayo nāma nagadhirājaḥ, toya-nidhi. Toya-nidhi'', that is Pacific Ocean and Atlantic Ocean. ''Avagāhya''—touching; ''sthita pratijñāna''—of the earth, scale rod, and taking these are two scales. These are the description of the North Pole. That means he had full knowledge of the whole world situation. ''Asty uttarasyaṁ diśi himālayo nāma nagadhirājaḥ. Asti kaścid vāda viśeṣa'', these four words which was uttered to his wife, ''asti'' . . . with ''asti'', he began ''Kumāra-sambhava. Asti kaścid vāda viśeṣa''. And with the verb, with this word he wrote ''Raghu-vaṁśa''. He wrote this ''Kumāra-sambhava'' . . . (indistinct) . . . and ''śakuntalā''. These four works are very famous of Kālidāsa.

So when he turned back to meet his wife, he uttered first four words: ''asti kaścid vāda viśeṣa'': somebody who is a master of language. Because he (she) kicked him. The wife kicked him. So he was going to die, and Mother Sarasvatī appeared. She prayed . . . he prayed very feelingly, that "Mother Sarasvatī, you did not do me any favor, so I am so fool that I have been kicked by my wife, so I’ll suffer . . . (indistinct) . . ." So Mother Sarasvatī said, "What do you want?" "I want to be learned scholar." "Whatever you speak, that will be . . . (indistinct) . . . go back. Don't . . . (indistinct) . . . I give you blessing, whatever you will speak, that will be learned."

Śyāmasundara: So those four words, what do they mean?

Prabhupāda: The four words, when he came back, he was knocking the door. His wife come and said, "Who is that?" So he replied in Sanskrit, ''asti kaścid vāda viśeṣa''. So she was surprised at the words . . . (indistinct) . . . "I kicked him out; now he's speaking in Sanskrit. How is that?"

Śyāmasundara: What does that mean?

Prabhupāda: Oh, ''asti kaścid vāda viśeṣa'': "Here is standing something, personified language."

Śyāmasundara: Ohh. (laughs) Ah, that's . . . (indistinct)

Prabhupāda: Somebody who is personified language. So, "Are you speaking?" "Yes." Then he began to write books with the four words—four books.

Śyāmasundara: And each book began with one word, with one of those four words?

Prabhupāda: Hmm. With ''asti'' he wrote ''Kumāra-sambhava'', birth of Kārtikeya. Kārtikeya is known as Kumara. So how Kārtikeya was born, the story is written with the . . . beginning with the word ''asti. Asty uttarasyaṁ diśi himālayo nāma nagadhirājaḥ''.

Śyāmasundara: Oh, Śiva and Pārvatī . . .

Prabhupāda: Then with ''bhāg'', this word, ''bhāga ta pratipattaye. Bhāga ta pratipattaye''.

Śyāmasundara: ''Asti bhāg'' . . .

Prabhupāda: ''Asti kāscit''.

Śyāmasundara: ''Kāscit''.

Prabhupāda: ''Kaścid vāda viśeṣa''.

Śyāmasundara: ''Kaścid vāda viśeṣa. Megha-dūta ''. . .

Prabhupāda: ''Megha-dūta, Śakuntalā'' and ''Kumāra-sambhava, Raghu-vaṁśa. Asti kaścid vāda viśeṣa''. So many scholars, ''paṇḍitas'', poets are there in the mundane world, but they have no knowledge of Kṛṣṇa consciousness.

Śyāmasundara: Are these considered mundane poems?

Prabhupāda: Yes.

Śyāmasundara: Oh.

Prabhupāda:'' Grāmya-kavi. Grāmya-kavi''. They are called ''grāmya-kavi'', mundane poet. We read in our I.A. I have Sanskrit up to I.A. In the B.A. I gave up Sanskrit and I took history of the world, economics and philosophy . . . (indistinct) . . . history of England.

Śyāmasundara: Yes, I remember you used to tell us all of the history in London—kings, all the kings . . .

Prabhupāda: In economics I read your president's book, Woodrow Wilson, State. Woodrow Wilson, State, his book.

Śyāmasundara: Philosophy?

Prabhupāda: Hmm. Philosophy we studied Dr. Stephen's Metaphysics and Psychology.

Śyāmasundara: And now you’re commenting on all of them . . . (indistinct)

Prabhupāda: No, at that time we did not read all these things. But there was reference to Aristotle, Kant, Percival. Percival. And then one Milt?

Śyāmasundara: Mill?

Prabhupāda: Mill, Mill, yes. John Stuart Mill.

Śyāmasundara: That was on one of the tapes that was lost. Maybe we'll have to do that one over again.

Prabhupāda: John Stuart Mill was big name.

Śyāmasundara: Yes. British.

Prabhupāda: And Aristotle. (pause)

Devotee (2): Śrīla Prabhupāda, the ''nitya-mukta'', a person who it says in the ''Bhāgavatam'' sees the . . . (indistinct) . . . form, he sees the variegatedness of the material world . . .

Prabhupāda: Hmm?

Devotee (2): He sees . . . he thinks that . . . he doesn't . . . he thinks the variegatedness of the material world, that is just produced of illusion, nescience. The liberated soul . . .

Prabhupāda: Oh, yes. That is. We Vaiṣṇava philosopher, we don’t say false; we say temporary. Why we shall say God's creation is false? We don’t say that. Huh?

Devotee (2): We're got exactly the verse . . . (indistinct)

Prabhupāda: That is Māyāvādī philosophy. No. Why shall I say creation of God is false? That is insult. If some Māyāvādī philosopher comes that, "Oh, you have created this Kṛṣṇa consciousness institution. It is all false," so what shall I think? "What a nonsense, that I have worked so hard, and after you say something . . . (indistinct) . . . he says false?" I’ll not be very much happy. Similarly, God's so nice creation, why shall I say false? And if He is true, why He shall create false? That theory we don’t accept. We say that it is temporary. Temporary, illusory.

Devotee (2): . . . (indistinct)

Prabhupāda: Huh? Means? (break) (end)

720420 - Arrival Conversation - Tokyo

2020-02-07T14:11:07Z

MatthiasS:

[[Category:1972 - Conversations]]
[[Category:1972 - Lectures and Conversations]]
[[Category:1972 - Lectures, Conversations and Letters]]
[[Category:1972-04 - Lectures, Conversations and Letters]]
[[Category:Conversations - Asia]]
[[Category:Conversations - Asia, Japan - Tokyo]]
[[Category:Lectures, Conversations and Letters - Asia]]
[[Category:Lectures, Conversations and Letters - Asia, Japan - Tokyo]]
[[Category:Arrival and Departure Talks]]
[[Category:Audio Files 10.01 to 20.00 Minutes]]
[[Category:1972 - New Audio - Released in December 2015]]
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<div class="code">720420R1-TOKYO - April 20, 1972 - 12:27 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1972/720420R1-TOKYO.mp3</mp3player>

Prabhupāda: So what ''prasāda'' you have prepared? Eh?

Cintāmaṇi: Um, Kārttikeya Prabhu?

Prabhupāda: Kārttikeya Prabhu . . . where is Kārttikeya? (laughter) So all right. Then . . .

Devotee (1): Śrīla Prabhupāda, there's some rice, there's some ''rasagullās'' and some fruit. We have some fruit and some vegetables.

Prabhupāda: I wanted some ''samosā''.

Śyāmasundara: Ahhh.

Prabhupāda: Sudāmā Prabhu, can you prepare it?

Sudāmā: Yes, Śrīla Prabhupāda.

Prabhupāda: So do it.

Śyāmasundara: You've got a nice little house down here. Just perfect. Your own house. Little kitchen is there, too.

Prabhupāda: Oh.

Śyāmasundara: Isn't there a kitchen down there?

Prabhupāda: There is no kitchen?

Śyāmasundara: A little one.

Prabhupāda: All right. We can prepare ''khichadi''. So Karandhara Prabhu, how do you like this place?

Karandhara: It's nice, Prabhupāda.

Prabhupāda: Yes. It is for, I mean to say, spiritual advancement is nice place.

Devotee (1): Today for the first time in many years it is the nicest.

Prabhupāda: Yes. What did he said?

Trivikrama: He said because you are here, Prabhupāda, it is very nice.

Prabhupāda: (chuckles) No. So you have reached here last night?

Karandhara: Yes.

Prabhupāda: It is like our New Vrindavan. Eh?

Devotee (1): It is better.

Prabhupāda: (laughs) You had been in New Vrindavan. But there are other residential quarters also. Hmm?

Trivikrama: There is one rented motel for you, Prabhupāda. There's a section of a small motel. He has rented.

Prabhupāda: Oh. Who has rented?

Trivikrama: Just very close.

Śyāmasundara: Sudāmā.

Prabhupāda: Sudāmā.

Śyāmasundara: He rented one nice little cottage for Your Divine Grace, and a little cottage next door for the servants.

Karandhara: Here are some gifts from the devotees in L.A.

Prabhupāda: Oh. What is this? Something sweet?

Karandhara: Yes, Prabhupāda. (laughter)
`
Prabhupāda: You open it. Open it.

Śyāmasundara: You want a knife?

Prabhupāda: What is this?

Karandhara: That is sandalwood pulp.

Prabhupāda: Oh. What is that?

Devotee (1): You're not thirsty, Prabhupāda? It's water.

Prabhupāda: Keep it . . . (indistinct) . . . oh, so many letters.

Śyāmasundara: Checks. These are checks, Śrīla Prabhupāda.

Prabhupāda: That's nice. When you bring checks, I am very glad. (chuckles) So how much you have deposited?

Karandhara: In which account?

Prabhupāda: My account.

Karandhara: Well, Tamāla Kṛṣṇa was writing that he wanted that . . . I have saved up for Māyāpur thirty thousand. But he said to send it there. So I have been waiting. He wrote a letter and said to send the money there. So I wrote him and told him he has to have him and Jayapatākā sign a requisition, I think. I instructed . . .

Prabhupāda: No . . . what is that?

Devotee (1): ''Laddu''.

Prabhupāda: Oh. What is this? Some picture?

Trivikrama: Yes, Śrīla Prabhupāda.

Prabhupāda: Ten thousand was transferred from my account.

Karandhara: Yes, Prabhupāda.

Prabhupāda: So that has been replaced or not?

Karandhara: I have it. I didn't put it in the account because I thought you wanted me to send it to Māyāpur. But I haven't sent it yet. I still have it in another account.

Śyāmasundara: You just informed Tamāla that from now on we would send only books, that we would prefer to send books from this side and let them sell them.

Prabhupāda: No. The thing is that you were collecting something for Māyāpur account?

Karandhara: Yes.

Prabhupāda: So how much it has come?

Karandhara: Thirty thousand.

Prabhupāda: Thirty thousand.

Śyāmasundara: Separate from books?

Karandhara: Yes.

Śyāmasundara: That's separate from books.

Prabhupāda: So this ten thousand was given from my account. So this has to be replaced. And then, whatever you have got for Māyāpur account, that is to be transferred. That was a trial business. So we took from bank ten-thousand worth. So that is done. Now you transfer the ten thousand to my account, and balance you keep ready for transferring. That I shall advise you how to do. Besides that, out of the 33,000, you deposited eighteen thousand?

Karandhara: No. Eighteen thousand, six hundred.

Prabhupāda: Six hundred.

Karandhara: I still owe fifteen thousand.

Prabhupāda: That money is not yet done.

Karandhara: By June.

Prabhupāda: Oh. By June. All right. We shall talk further. What is this? So Los Angeles is . . . everything is all right?

Karandhara: Yes, Prabhupāda. Those are all . . . all the different envelopes are from the different departments: Spiritual Sky, Mail Order, ISKCON Media.

Prabhupāda: So you keep it in this envelope. Then I shall see.

Śyāmasundara: They have purchased $8,000 worth of equipment for recording your voice.

Prabhupāda: Oh. That will be very nice. So I can give lectures daily? No. What is the arrangement?

Karandhara: Yes. As soon as you come, Śrīla Prabhupāda, we're going to shoot the first TV show.

Śyāmasundara: You have a video tape machine here?

Prabhupāda: Now, if I explain some of . . . just like I explain one verse. In this way, if I do explain one verse, do you think it will be all right? No.

Śyāmasundara: Each day explain one verse.

Prabhupāda: Each day or as you like. Or what is your program?

Karandhara: Well, as far as this recording, we have a studio right there in the temple. You could record . . .

Prabhupāda: (aside) You distribute that ''prasāda'', little, everyone.

Devotee (1): This ''laddu''?

Prabhupāda: Yes. I will also take little. Distribute. Mm. What is your program?

Karandhara: Well, we thought we could do both, because we have a recording studio for sound. So you can come into the recording studio and record as much as you wanted, all day long. The shooting for the TV show . . . we worked out a program of shooting, each week forty minutes.

Prabhupāda: (referring to ''prasāda'') Oh, you take more. Why little, little? Give more. Give me also little more.

Trivikrama: ''Jaya''.

Prabhupāda: Mm. It is very nice.

Devotee (1): Prabhupāda distributes mercy to the world.

Prabhupāda: Who has made it?

Karandhara: Dhruvānanda.

Prabhupāda: Oh. He is good cook?

Karandhara: Yes.

Prabhupāda: Mm. He has made nice.

Sudāmā: Shall I save one for later for you?

Prabhupāda: No. No saving. (laughter) Give me immediately. (laughter) Good job.

Devotee (2): Prabhupāda? Your Divine Grace? I have a question. I was always under impression or understanding from your teachings that one never eats in front of the Deities. Can you please explain that? 'Cause I understand you are pure devotee.

Śyāmasundara: He says that he always understood that one should not eat in front of the Deity. What is the difference?

Prabhupāda: Difference is generally we should not eat before the Deity, but there is another injunction: ''prasādaḥ prāptir mātreṇa bhoktavyaḥ''. As soon as we get ''prasāda'' you should immediately eat. (laughter)

Take this. So we shall have to go there?

Śyāmasundara: Yes. We can go now. Here is some water. You can wash out the window. It's dirt below.

Prabhupāda: Everyone got? Everyone? No, I shall go there. (end)

680909 - Letter to Subala written from New York

2020-02-01T10:58:49Z

MatthiasS: MatthiasS moved page 680909 - Letter to Subala written from New York to 680909 - Letter to Subala written from San Francisco

#REDIRECT [[680909 - Letter to Subala written from San Francisco]]

680909 - Letter to Subala written from San Francisco

2020-02-01T10:58:49Z

MatthiasS: MatthiasS moved page 680909 - Letter to Subala written from New York to 680909 - Letter to Subala written from San Francisco

[[Category:1968 - Letters]]
[[Category:1968 - Lectures, Conversations and Letters]]
[[Category:1968-09 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - USA]]
[[Category:Letters Written from - USA, San Francisco]]
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[[Category:1968 - Letters Needing Scans]]

September 09, 1968

My Dear Subala,

Please accept my blessings. I beg to acknowledge receipt of your letter dated Sept. 1, 1968, and I am so glad to learn that you have got permission to chant in the park. Previously you sent me the press clippings, and I have seen that so there was some difficulty, now by Krishna's Grace, you have got permission. Do not mind that the park is not visited by many people. But, if you chant many people will come. That will make your attempt successful. You will be glad to know that just yesterday I have arrived in San Francisco, and if you so desire, then I may go for a day or two to Santa Fe, but it will be very much expensive. Because I cannot stay more than three or four days there. Do you think that for three or four days you shall invite me, and spend so much money while you are hard up? So think over, but if you desire I can go there.

The San Francisco Sankirtana Party is doing very wonderful work, and I understand they are collecting also very nicely. And I have come here that a permanent Sankirtana Party may travel all over the country. Let me see what happens. Here the Indians who have come from the Gujarat province, they are generally devotees of Lord Krishna. They are offering their willing cooperation. Especially I have come for this purpose, how to engage them in Krishna Consciousness.

Hope this finds you in good health,

Your ever well-wisher,

ACB

681226 - Lecture Spelling of Prayers to the Six Gosvamis - Los Angeles

2020-01-23T09:58:24Z

MatthiasS:

[[Category:1968 - Lectures]]
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<div class="lec_code">681226PS-LOS ANGELES - December 26, 1968 - 12:33 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1968/681226PS-LOS_ANGELES.mp3</mp3player>

(Bengali phonetic spelling sometimes does not match the BBT standard diacritics used for Bengali. Ed. note)

Prabhupāda: K-r-i-s-h-n-o-t, ''kṛṣṇot''. Then next word, ''kīrtana'', k-i-r-t-a-n-a. ''Kṛṣṇotkīrtana-gāna'', g-a-n-a. This "a" is strong "a", strong "a." ''Gāna''. Strong "a" means "a" with hyphen. So I shall say "strong 'a'." ''Kṛṣṇotkīrtana-gāna'', g-strong a-n-a, ''gāna''. ''Kṛṣṇotkīrtana-gāna-nartana'', n-a-r-t-a-n-a. ''Kṛṣṇotkīrtana-gāna-nartana-para'', p-a-r-a.

''Kṛṣṇotkīrtana-gāna-nartana-parau, premam'', p-r-e-m-strong a-m-r-i-t-a, ''premāmṛtam'', a-m-b-h-o, ''ambho, nidhī'', n-i-d-h-i-h. ''Kṛṣṇotkīrtana-nartana-parau premāmṛtāmbho-nidhī''.

(sings) ''Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī''.

The meaning: ''kṛṣṇotkīrtena'', "loudly chanting the holy name of Kṛṣṇa," ''kṛṣṇotkīrtana-gāna'', "in musical sound, in songs, with music," ''kṛṣṇotkīrtana-gāna-nartana, nartana'' means "dancing, chanting and dancing," ''parau'', "always engaged," ''kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī'', "and dipped into the ocean of ecstatic love for Kṛṣṇa."

(sings) ''Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī''.

Next line: ''dhīra'', d-h-i-r-a, strong i, ''dhīra''. ''Dhīra'', d-h-i-r-a. One is ''dhīra'', another is ''adhīra. Dhīrādhīra-jana'', j-a-n-a, ''jana. Dhīrādhīra-jana''.

''Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-jana-priyau''. P-r-i-y-a-u. ''Dhīrādhīra-jana-priyau priyakarau'', p-r-i-y-a-k-a-r-a-u, ''priyakarau. Dhīrādhīra-jana-priyau priyakarau nirmatsarau'', n-i-r-m-a-t-s-a-r-o-u, ''nirmatsarau, pūjitau'', p-u-j-a-t-o-u.

So second line meaning is ''dhīra'', "those who are gentle, sober," and ''adhīra . . . adhīra'' means "those who are not gentle, ruffians." So they were, by chanting these songs of ''kīrtana'', were ''dhīrādhīra'', "both to the gentle and to the ruffians," ''priyau'', "dear, equally dear and popular to both classes of men," not that they were simply popular to the gentle class, but even the ruffian class also loved them.

''Dhīrādhīra-jana-priyau priyakarau. Priya-karau'' means they were doing things which is very pleasant to everyone. ''Nirmatsarau. Nirmatsarau ''means without any enviousness, no discrimination, that "''Kṛṣṇotkīrtana'', or the songs, ''saṅkīrtana'', shall be given to the gentle class of men, not to the ruffians." No. They were equally kind and merciful, without any enviousness. ''Priya-karau nirmatsarau pūjitau. Pūjitau'' means worshipable, adored by everyone.

(sings) ''Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-jana-priyau priya-karau nirmatsarau pūjitau''.

Next line: ''śrī-caitanya'', s-r-i c-a-i-t-a-n-y-a, ''śrī caitanya, kṛpā-bharau'', k-r-i-p-a-b-h-a-r-o-u, ''kṛpā-bharau, śrī-caitanya-kṛpā-bharau, bhuvi'', b-h-u-v-i, ''bhuvi, bhuvau'', b-h-u-v-o-u, ''bhuvi bhuvau. Śrī-caitanya-kṛpā-bharau bhuvi bhuvo''.

''Vande'', v-a-n-d-e, r-u-p-a, ''rūpa, sanātanau'', s-a-n-a-t-a-n-o-u, ''sanātanau. Vande rūpa-sanātanau raghu-yugau''. R-a-g-u-h-y-u-g-o-u. ''Raghu-agau. Vande-rūpa-sanātanau raghu-yugau śrī-jīva'', s-r-i j-i-v-a, ''śrī-jīva, gopālakau'', g-o-p-a-l-a-k-o-u. ''Śrī-caitanya-kṛpā-bharau bhuvi bhuvo bhārāva-hantārakau'', b-h-a-r-a-b-a, ''hantārakau'', h-a-n-t-a-r-a-k-o-u.

(sings)

:''śrī-caitanya-kṛpā-bharau bhuvi bhuvo bhārāva-hantārakau ''
:''vande rūpa-santanau raghu-yugau śrī-jīva-gopālakau''

''Kṛṣṇotkīrtana-gāna-nartana-parau''. So ''śrī-caitanya-kṛpā-bharau'': "They were so kind and merciful because they actually received the blessings and mercy of Lord Caitanya." ''Śrī-caitanya-kṛpā-bharau bhuvi. Bhuvi'' means "on this world, on this earth." And ''bhuvo. Bhuvo'' means "on this earth," ''bhuvo'', and ''bhuvi'', "they became." ''Bhuvi bhuvo, bhārāva-hantārakau''.

''Bhara'', b-h-a-r-a, ''bhara'' means burden. ''Hantārakau'', "just to take out the burdens." When people become too much sinful, the earth becomes overburdened, and just to make it lighter . . . if it becomes too much heavy, then it will fall down. So these great souls, they come to make it light. ''Bhārāva-hantārakau, vande rūpa''. "Oh, you are so kind."

So therefore ''vande'': "I offer my respectful obeisances," ''rūpa'', lord . . . not lord. Śrī Rūpa Gosvāmī, Sanātana Gosvāmī and two Raghunātha Gosvāmīs. There are two Raghunāthas. And Jīva Gosvāmī and Gopāla Bhaṭṭa Gosvāmī, ''vande-rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau''.

(sings)

:''kṛṣṇot-kīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī''
:''dhīrādhīra-jana-priyau priya-karau nirmatsarau pūjitau''
:''śrī-caitanya-kṛpā-bharau bhuvi bhuvo bhārāva-hantārakau''
:''vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau''
:''Kṛṣṇotkīrtana-gāna-nartana-parau. ''

(break) (end)

661225 - Lecture CC Madhya 20.334–341 - New York

2019-12-15T13:31:25Z

MatthiasS: Created page with "Category:1966 - Lectures Category:1966 - Lectures and Conversations Category:1966 - Lectures, Conversations and Letters Category:1966-12 - Lectures and Letters..."

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Prabhupāda:

:''satya-yuge dharma-dhyāna karāya 'śukla'-mūrti dhari''
:''kardamake vara dilā yeṅho kṛpā kari''
:([[CC Madhya 20.334]])

In the ''Satya-yuga'' the incarnation of God is of white color.

:''kṛṣṇa-'dhyāna' kare loka jñāna-adhikārī''
:''tretāra dharma 'yajña' karāya 'rakta'-varṇa dhari''
:([[CC Madhya 20.335]])

So in the ''Satya-yuga'', the age of goodness, in that age the meditation was possible. ''Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ'' ([[SB 12.3.52]]).

According to injunction of ''Śrīmad-Bhāgavatam'', meditation is possible in the age of goodness, when cent percent people were all in the modes of goodness. There are three modes of nature: modes of goodness, modes of passion and modes of ignorance. Similarly, the ages are also conducted by the three modes of material nature. Just like there are seasonal changes—in our experience in one year sometimes it is summer, sometimes it is winter, sometimes it is spring—similarly, in course of nature's way there are different ''yugas'', millennium.

So in the ''Satya-yuga'' people are all in the modes of goodness. Therefore, at that time they could concentrate the mind in the Supreme, and meditation was recommended at that time. ''Kṛṣṇa-'dhyāna' kare loka jñāna-adhikārī. Jñāna-adhikārī'' means they were quite fit to understand spiritual knowledge. Because without developing the modes of goodness, nobody can understand spiritual knowledge. In the ignorance, the lowest grade of men, they are in ignorance.

The ignorance, the symptom of ignorance we have already described in the ''Śrīmad Bhagavad-gītā''. Ignorance means laziness. Laziness. That is ignorance. And passion means active. And goodness means sober. So we cannot find all men in this world of the same quality. Some of them are in goodness; some of them are in passion; some of them are in ignorance. But in this age, seventy-five percent or more than that, they are in ignorance. And maybe ten or fifteen percent in passion, and hardly five percent, they are in goodness.

Therefore majority population of this age, they cannot perform meditation or great sacrifices or temple worship. They cannot. Therefore Lord Caitanya has, by His causeless mercy . . . Of course, it is according to the Vedic injunction. ''Kṛte yad dhyāyato viṣṇum'' ([[SB 12.3.52]]).

The same achievement which was obtained in the age of goodness by meditation was achieved in the next age by sacrifices and the next age by temple worship. At the present age it is recommended to achieve that success, that perfection, spiritual perfection, by ''hari-kīrtanāt'', by chanting ''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare''.

It doesn't require any previous qualification to chant Hare Kṛṣṇa. Anybody and everybody can join, and by chanting this, the result will be that progressive chanting will help him in cleansing the dust on the mirror of the mind.

The whole trouble in the world is misunderstanding. That's all. Under the spell of this material nature, we are simply misunderstanding. But when you come to the pure stage . . . just like mirror, when cleansed of all the dust we can see our face nicely, similarly, when the mind is cleared of all material dust, then we can see what we are.

In ignorance we identify with this body and bodily relationship. And in passion we are very much active for this bodily comfort. And in goodness we can see what we are. So in goodness we can see that "I am not this body." Of course, it is very common thing to understand that "I am not this body," the distinction between a dead man and living man. When a man is dead, the relative cry, lament, "Oh, my son is gone," "My father is gone," "My wife is gone." But if we think, "Your wife is there lying. Your son is lying there. Why do you say he is gone?" Actually he is gone, but so long he does not go, we think this body as my son, as my daughter.

This is ignorance. At the end we can understand, "Oh, this body is not my son," "This body is not my daughter," "This body is not my father"—when the end is done. But still, even after that experience, we think that "This body is myself." This is called ignorance. ''Ahany ahani lokāni gacchanti yama-mandiram'' (Mahābhārata, Vana-parva 297.116).

In every moment, every second, we are seeing that body is this matter; the soul, when gone from the body, it has no value. Still, I am thinking that "I shall live in this world eternally, and I shall . . . let me enjoy this bodily sense gratification." This is ignorance.

So this ignorance has to be removed if we actually want to be happy and peaceful. Nobody in ignorance can be happy. We have got experience here. Those who are advanced in knowledge, they are comparatively happy in this world, and those who are ignorance, they are not happy. Of course, by the spell of this illusory energy, although he is not happy, he thinks, "I am happy." Just like in the Bowery road, street, you will see so many drunkards, they are lying. They are thinking happy, but others, those are passing on the street, they are seeing they are not happy. So this is going on.

So this mode of ignorance and passion has to be removed. Unless we remove that, the modes of passion and ignorance, there is no chance of become peaceful and happy. Because in goodness everything is . . . just like we have got experience: when the sky is cloudy, we are not very much happy, and as soon as there is sunrise, clear sky, we say, "Oh, today is very nice day." Why? Because the light is there. So when we come to goodness, the light of knowledge is there, and therefore we see, "Oh, it is very nice." But if we stay on that point, "Oh, it is very nice. It is very nice day," oh, that is not all. But you must utilize the very nice day. Otherwise, what is very nice day to you?

Similarly, knowledge has to be also fully utilized. And what is the full utilization of knowledge? The full utilization of knowledge is to understand God. That is full utilization. So long one does not come to the point of Kṛṣṇa understanding, Kṛṣṇa consciousness, or God consciousness, he is more or less in the ignorance.

So perfection of knowledge is Kṛṣṇa consciousness, when one knows . . . ''bahūnāṁ janmanām ante''. In the ''Bhagavad-gītā'' you will find:

:''bahūnāṁ janmanām ante''
:''jñānavān māṁ prapadyate''
:''vāsudevaḥ sarvam iti''
:''sa mahātmā su-durlabhaḥ''
:([[BG 7.19 (1972)|BG 7.19]])

"After many, many births' struggle for acquiring knowledge, when one is fully conscious that 'Vāsudeva, Supreme Lord, Kṛṣṇa, is everything,' that is the perfection of knowledge." So that perfection of knowledge was achieved in the age of goodness by meditation and in the age of Tretā by sacrifice and by Dvāpara by worship, and in this age, this ''kṛṣṇa-kīrtana''.

:''kṛṣṇa-padārcana' haya dvāparera dharma''
:''kṛṣṇa'-varṇe karāya loke kṛṣṇārcana-karma''
:([[CC Madhya 20.336]])

So in the ''Dvāpara-yuga'', in the next millennium, in the age of passion, Lord Kṛṣṇa was Himself present. And He presented this ''Bhagavad-gītā''. And what did He teach in that ''Bhagavad-gītā? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]).

He personally taught the people of the world that one should be a surrendering soul to the Supreme Lord. That will make him happy.

:''dvāpare bhagavān śyāmaḥ''
:''pīta-vāsā nijāyudhaḥ''
:''śrī-vatsādibhir aṅkaiś ca''
:''lakṣaṇair upalakṣitaḥ''
:([[CC Madhya 20.337]])

Now, the incarnation of God in the ''Dvāpara-yuga'' is the Supreme Personality of Godhead who is ''pīta-vāsā nijāyudhaḥ''. He has got His own wheel, His instrument, and He has many signs on His chest, ''śrī-vatsa-ādibhiḥ''. Kṛṣṇa was accepted as the Supreme Personality of Godhead by signs also. There are many signs on the sole, underneath the sole. There are many signs on His chest. So . . . and other characteristic of Kṛṣṇa, incarnation of Kṛṣṇa's presence, they are described in the ''śāstras'', in the scriptures.

So learned men, sages, they understood that "Here is the Supreme Personality of Godhead." Not all. ''Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ'' ([[BG 7.25 (1972)|BG 7.25]]).

Unless one is perfectly in knowledge, even God is present before us, we cannot understand. So this knowledge and this qualification to understand what is what is possible in the modes of goodness.

:''namas te vāsudevāya''
:''namaḥ saṅkarṣaṇāya ca''
:''pradyumnāyāniruddhāya''
:''tubhyaṁ bhagavate namaḥ''
:([[CC Madhya 20.338]])

Now, in the ''Dvāpara-yuga'', just like in the ''Kali-yuga'', this age, the ''mahā-mantra'' is ''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare''; similarly, in the ''Dvāpara-yuga'' the mantra, this mantra was chanted. What is that? ''Namas te vāsudevāya'': "All obeisances unto You, Lord Kṛṣṇa, Vāsudeva."

:''namaḥ saṅkarṣaṇāya ca''
:''pradyumnāyāniruddhāya''
:''tubhyaṁ bhagavate namaḥ''

With His plenary expansion, first expansion Vāsudeva, Saṇkarṣaṇa, Pradyumna, Aniruddha, He is offered respect.

:''pīta'-varṇa dhari' tabe kailā pravartana''
:''prema-bhakti dilā loke lañā bhakta-gaṇa''
:([[CC Madhya 20.340]])

Now Lord Caitanya is describing about the incarnation in this age Kali-yuga. He says personally that "In the ''Kali-yuga'', in this age, the complexion of the incarnation is ''pīta-varṇa'', yellow color." '''Pīta'-varṇa dhari' tabe kailā pravartana''. And what are His activities? Just like Kṛṣṇa, when He was present, His activities were more or less political. He established the Pāṇḍavas on the throne, and He vanquished the other party. And there were many such instances, ''dharma-saṁsthāpanārthāya ''([[BG 4.8 (1972)|BG 4.8]]).

Formerly the modes was if the king was pious, naturally the citizens were also pious. And that is a fact. ''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186]]).

If the leader is all right, the followers also all right. If the leader is a fool, the followers also fool. So in the days bygone, the kings were made as ideal king, and by his ruling capacity, all the citizens, they become nice. So this was Kṛṣṇa's mission, to establish ideal king of the world, and that was Mahārāja Yudhiṣṭhira.

The description of Mahārāja Yudhiṣṭhira you will find in the ''Śrīmad-Bhāgavatam'', how nice he was and how the condition of the world was there. There was, during the reign of Mahārāja Yudhiṣṭhira, even there was no severe cold and severe heat. Sometimes at this present age we are disturbed in so many ways. There are diseases, anxieties, and nature's disturbance. But all these things were completely absent during the reign of Mahārāja Yudhiṣṭhira. That is described. And so far production is concerned, ample production, everything. So Lord Kṛṣṇa's mission was to establish the pious king to rule over the world. So that was His mission in that incarnation.

Now, in this age the incarnation of Kṛṣṇa, Lord Caitanya, His color is, the complexion of the body, is described as yellow. And what does He do? ''Prema-bhakti dilā loke lañā bhakta-gaṇa''. His mission is to give directly the love of God. That's all. His method is so nice that one who follows His method, he very quickly, instantly, he develops love of God. And when one develops love of God, he becomes perfect. ''Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ'' ([[BG 6.22 (1972)|BG 6.22]]).

We are hankering after love. We want to love somebody. That is the nature of living entity. But that love is frustrated in every step.

The culmination of perfection of love can be realized when we understand, when we try to understand and really love Kṛṣṇa. That can be achieved by Kṛṣṇa consciousness. And this Kṛṣṇa consciousness was preached by Lord Caitanya. When you become a lover of Kṛṣṇa, then all your loving propensities, all your desires, all your hankerings will be satisfied. And so long we do not understand what is love of Kṛṣṇa, what is Kṛṣṇa consciousness, we will love false things, and at the end we shall be frustrated. That is the going on. At every step we are being frustrated; still, we do not leave that path. ''Punaḥ punaś carvita-carvaṇānām'' ([[SB 7.5.30]]). We are repeating the same mistake, same mistake, in every step.

Now, even a love extended, so-called love extended—that nationalism, loving the countrymen, loving the humanity—that is also not perfect. We have got practical experience. In our country, in India, Mahatma Gandhi, he loved his country very nicely. He sacrificed everything, and for thirty-five years he simply struggled for the, I mean to say, independence of his country, of his countrymen. But the result was, at the ultimate end, he was killed by his countrymen. After loving so much his country, the result was that he was killed by his countrymen.

So in this material world the love is like that. It is never perfect. It cannot be perfect. So Lord Caitanya, taking compassion on these poor fellows, He taught love of Godhead. If you love Kṛṣṇa, then you will feel pleasure. ''Ānandamayo 'bhyāsāt'' (Vedānta-sūtra 1.1.12). In the ''Vedānta-sūtra'' it is said that "Every living creature is searching after pleasure." Pleasure. Therefore we have presented this small booklet, that Kṛṣṇa is the Reservoir of Pleasure.

If you can love Kṛṣṇa, then you will get pleasure. Otherwise, there is no pleasure. You will be frustrated. This is a fact. If you take it, it is nice. If you don't take it, then that is your misfortune.

So Lord Caitanya taught this love of Kṛṣṇa. Therefore one of His first disciples, Rūpa Gosvāmī, when he first met Lord Caitanya at Prayag, Allahabad, he offered his respects by composing one verse in Sanskrit:

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

He said, "My dear Lord Caitanya, You are the most magnanimous personality in this world, most munificent, charitable. You are giving the most nice thing. What is that? ''Kṛṣṇa-prema'', love of Kṛṣṇa." There are many charitable institution and foundation, they are giving charities to many institution and many function. But here Lord Caitanya's charity, giving free the love of Kṛṣṇa, that was very much appreciated by Rūpa Gosvāmī, and therefore he said, ''namo mahā-vadānyāya kṛṣṇa-prema-pradāya te, kṛṣṇāya kṛṣṇa-caitanya-nāmne''. And this love of Kṛṣṇa cannot be bestowed by anyone else except Kṛṣṇa Himself.

Kṛṣṇa once tried. When He was present Himself in His ''Bhagavad-gītā'', He said, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]): "You just give up everything. Just try to love Me. Surrender unto Me, and I shall give you all protection." ''Sarva-dharmān parityajya mām ekam''. But foolish people could not understand. ''Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritaḥ'' ([[BG 9.11 (1972)|BG 9.11]]). Because foolish people, they thought that Krsna as one of the human being, why should we surrender unto Him.

So we have got our independence. We may do whatever you like. But if we follow the ''sādhu'', ''śāstra'' and guru, that is the way of understanding. That is the way of getting knowledge: to follow the instruction of saintly persons and scriptures and spiritual master. Then it is possible to reach the goal of life. And that was taught by Lord Caitanya. ''Prema-bhakti dilā loke lañā bhakta-gaṇa'' ([[CC Madhya 20.340]]).

Not only He alone, but always associated by His lieutenants and associates. We have seen the picture: Lord Caitanya is dancing and chanting with His principal associates.

:''dharma pravartana kare vrajendra-nandana''
:''preme gāya nāce loka kare saṅkīrtana''
:([[CC Madhya 20.341]])

Now, when He was chanting in His association and He was passing on the road, thousands and thousands of people followed Him, and they also chanted. That time, when He was doing this propagation, there was Muhammadan kingdom, and because the Muhammadans were against Hindu religion, so some of the ministers of the Muhammadan king, they were also afraid that "The Nawab Shah may not be angry that He is doing . . ." The ''kṛṣṇa-saṅkīrtana'', although it is transcendental, by people—not all people; those who are simple, they can take, but those who are covered with the material dust, they cannot take it.

So the Nawab Shah inquired, the Muhammadan king, his minister, Hindu minister, that "Who is this man? So many thousands of people are following Him, and He is making enchanted all the people by His ''kṛṣṇa-kīrtana''. What is that?" So his minister thought that Nawab Shah was planning something against this movement, so he made it a trifle thing: "No, not many people follow Him. Some sentimental people follow Him, not many." Then Nawab Shah replied, "No, I know many people follow. Don't minimize His strength. So He is not ordinary man." Then minister inquired, "What is your opinion?" "I think He is incarnation of God." So this was . . . it is written in the Muhammadan history.

So Lord Caitanya demonstrated such mass movement simply by this ''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare''. So that is His contribution to the people of the world. And in India was overflooded with this movement about five hundred years before. And still they have found that thousands and thousands of followers of Caitanya Mahāprabhu . . . during Caitanya Mahāprabhu's birthday in February there is a procession in Calcutta. Practically the whole population of Calcutta joins that.

So here, of course, this movement is started, and people, if they take advantage of this movement, they will be very happy. And this is the only movement for respiritualization of the whole world. And those who are intelligent, they should come forward and cooperate with this movement. We have started this movement in a humble way, but we are inviting cooperation of people who are interested for the peace of the world.

Thank you very much.

Devotees: Hare Kṛṣṇa.

Prabhupāda: Any question? (end)

BG (1972) Introduction

2019-12-03T16:01:06Z

MatthiasS:

[[Category:Bhagavad-gita As It Is (1972)|1]]
<div style="float:left">'''[[Bhagavad-gita As It Is (1972)|Bhagavad-gītā As It Is (1972)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=BG (1972) Preface]] '''[[BG (1972) Preface|Preface]] - [[BG 1 (1972)|Chapter 1: Observing the Armies on the Battlefield of Kurukṣetra]]''' [[File:Go-next.png|link=BG 1 (1972)]]</div>
{{CompareVersionsForOverviews|BG|Introduction|Introduction|BG 1972|BG 1983+}}

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[[File:BG-chapter.png|308px|center|alt=Chapter 1: Observing the Armies on the Battlefield of Kurukṣetra|link=|]]

<div class="text">
:''oṁ ajñāna-timirāndhasya''
:''jñānāñjana-śalākayā''
:''cakṣur unmīlitaṁ yena''
:''tasmai śrī-gurave namaḥ''

:''śrī-caitanya-mano-'bhīṣṭaṁ''
:''sthāpitaṁ yena bhū-tale''
:''svayaṁ rūpaḥ kadā mahyaṁ''
:''dadāti sva-padāntikam''

I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him. When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?

:''vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca''
:''śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam''
:''sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ''
:''śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca''

I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all Vaiṣṇavas. I offer my respectful obeisances unto the lotus feet of Śrīla Rūpa Gosvāmī along with his elder brother Sanātana Gosvāmī, as well as Raghunātha Dāsa and Raghunātha Bhaṭṭa, Gopāla Bhaṭṭa, and Śrīla Jīva Gosvāmī. I offer my respectful obeisances to Lord Kṛṣṇa Caitanya and Lord Nityānanda along with Advaita Ācārya, Gadādhara, Śrīvāsa, and other associates. I offer my respectful obeisances to Śrīmatī Rādhārāṇī and Śrī Kṛṣṇa along with Their associates Śrī Lalitā and Viśākhā.

:''he kṛṣṇa karuṇā-sindho''
:''dīna-bandho jagat-pate''
:''gopeśa gopikā-kānta''
:''rādhā-kānta namo 'stu te''

O my dear Kṛṣṇa, You are the friend of the distressed and the source of creation. You are the master of the gopīs and the lover of Rādhārāṇī. I offer my respectful obeisances unto You.

:''tapta-kāñcana-gaurāṅgi''
:''rādhe vṛndāvaneśvari''
:''vṛṣabhānu-sute devi''
:''praṇamāmi hari-priye''

I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.

:''vāñchā-kalpatarubhyaś ca''
:''kṛpā-sindhubhya eva ca''
:''patitānāṁ pāvanebhyo''
:''vaiṣṇavebhyo namo namaḥ''

I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord who can fulfill the desires of everyone, just like desire trees, and who are full of compassion for the fallen souls.

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

I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.

:''hare kṛṣṇa hare kṛṣṇa''
:''kṛṣṇa kṛṣṇa hare hare''
:''hare rāma hare rāma''
:''rāma rāma hare hare''

''Bhagavad-gītā'' is also known as ''Gītopaniṣad''. It is the essence of Vedic knowledge and one of the most important ''Upaniṣads'' in Vedic literature. Of course there are many commentaries in English on the ''Bhagavad-gītā'', and one may question the necessity for another one. This present edition can be explained in the following way. Recently an American lady asked me to recommend an English translation of ''Bhagavad-gītā''. Of course in America there are so many editions of ''Bhagavad-gītā'' available in English, but as far as I have seen, not only in America but also in India, none of them can be strictly said to be authoritative because in almost every one of them the commentator has expressed his own opinions without touching the spirit of ''Bhagavad-gītā'' as it is.

The spirit of ''Bhagavad-gītā'' is mentioned in ''Bhagavad-gītā'' itself. It is just like this: if we want to take a particular medicine, then we have to follow the directions written on the label. We cannot take the medicine according to our own whim or the direction of a friend. It must be taken according to the directions on the label or the directions given by a physician. Similarly, ''Bhagavad-gītā'' should be taken or accepted as it is directed by the speaker himself. The speaker of ''Bhagavad-gītā'' is Lord Śrī Kṛṣṇa. He is mentioned on every page of ''Bhagavad-gītā'' as the Supreme Personality of Godhead, ''Bhagavān''. Of course the word ''"bhagavān"'' sometimes refers to any powerful person or any powerful demigod, and certainly here ''Bhagavān'' designates Lord Śrī Kṛṣṇa as a great personality, but at the same time we should know that Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead, as is confirmed by all great ''ācāryas'' (spiritual masters) like Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Nimbārka Svāmī, Śrī Caitanya Mahāprabhu and many other authorities of Vedic knowledge in India. The Lord Himself also establishes Himself as the Supreme Personality of Godhead in the ''Bhagavad-gītā'', and He is accepted as such in the ''Brahma-saṁhitā'' and all the ''Purāṇas'', especially the ''Śrīmad-Bhāgavatam'', known as the ''Bhāgavata Purāṇa''(''Kṛṣṇas tu bhagavān svayam''). Therefore we should take ''Bhagavad-gītā'' as it is directed by the Personality of Godhead Himself.

In the [[BG 4.1 (1972)|Fourth Chapter of the Gītā (4.1-3)]] the Lord says:

:(1) ''imaṁ vivasvate yogaṁ proktavān aham avyayam''
::''vivasvān manave prāha manur ikṣvākave 'bravīt''

:(2)'' evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ''
::''sa kāleneha mahatā yogo naṣṭaḥ parantapa''

:(3) ''sa evāyaṁ mayā te 'dya yogaḥ proktaḥ purātanaḥ''
::''bhakto 'si me sakhā ceti rahasyaṁ hy etad uttamam''

Here the Lord informs Arjuna that this system of ''yoga'', the ''Bhagavad-gītā'', was first spoken to the sun-god, and the sun-god explained it to Manu, and Manu explained it to Ikṣvāku, and in that way, by disciplic succession, one speaker after another, this ''yoga'' system has been coming down. But in the course of time it has become lost. Consequently the Lord has to speak it again, this time to Arjuna on the Battlefield of Kurukṣetra.

He tells Arjuna that He is relating this supreme secret to him because he is His devotee and His friend. The purport of this is that ''Bhagavad-gītā'' is a treatise which is especially meant for the devotee of the Lord. There are three classes of transcendentalists, namely the ''jñānī'', the ''yogī'' and the ''bhakta'', or the impersonalist, the meditator and the devotee. Here the Lord clearly tells Arjuna that He is making him the first receiver of a new ''paramparā'' (disciplic succession) because the old succession was broken. It was the Lord's wish, therefore, to establish another ''paramparā'' in the same line of thought that was coming down from the sun-god to others, and it was His wish that His teaching be distributed anew by Arjuna. He wanted Arjuna to become the authority in understanding the ''Bhagavad-gītā''. So we see that ''Bhagavad-gītā'' is instructed to Arjuna especially because Arjuna was a devotee of the Lord, a direct student of Kṛṣṇa, and His intimate friend. Therefore ''Bhagavad-gītā'' is best understood by a person who has qualities similar to Arjuna's. That is to say he must be a devotee in a direct relationship with the Lord. As soon as one becomes a devotee of the Lord, he also has a direct relationship with the Lord. That is a very elaborate subject matter, but briefly it can be stated that a devotee is in a relationship with the Supreme Personality of Godhead in one of five different ways:

# One may be a devotee in a passive state;
# One may be a devotee in an active state;
# One may be a devotee as a friend;
# One may be a devotee as a parent;
# One may be a devotee as a conjugal lover.

Arjuna was in a relationship with the Lord as friend. Of course there is a gulf of difference between this friendship and the friendship found in the material world. This is transcendental friendship which cannot be had by everyone. Of course everyone has a particular relationship with the Lord, and that relationship is evoked by the perfection of devotional service. But in the present status of our life, we have not only forgotten the Supreme Lord, but we have forgotten our eternal relationship with the Lord. Every living being, out of many, many billions and trillions of living beings, has a particular relationship with the Lord eternally. That is called ''svarūpa''. By the process of devotional service, one can revive that ''svarūpa'', and that stage is called ''svarūpa-siddhi''-perfection of one's constitutional position. So Arjuna was a devotee, and he was in touch with the Supreme Lord in friendship.

How Arjuna accepted this ''Bhagavad-gītā'' should be noted. His manner of acceptance is given in the Tenth Chapter.

:(12) ''arjuna uvāca''
::''paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān''
::''puruṣaṁ śāśvataṁ divyam ādi-devam ajaṁ vibhum''

:(13) ''āhus tvām ṛṣayaḥ sarve devarṣir nāradas tathā''
::''asito devalo vyāsaḥ svayaṁ caiva bravīṣi me''

:14) ''sarvam etad ṛtaṁ manye yan māṁ vadasi keśava''
::''na hi te bhagavan vyaktiṁ vidur devā na dānavāḥ''

"Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal Divine Person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages like Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me. O Kṛṣṇa, I totally accept as truth all that You have told me. Neither the gods nor demons, O Lord, know Thy personality." ([[BG 10.12-13 (1972)|BG. 10.12-14]]).

After hearing ''Bhagavad-gītā'' from the Supreme Personality of Godhead, Arjuna accepted Kṛṣṇa as ''Paraṁ Brahma'', the Supreme Brahman. Every living being is Brahman, but the supreme living being, or the Supreme Personality of Godhead, is the Supreme Brahman. ''Paraṁ dhāma'' means that He is the supreme rest or abode of everything, ''pavitram'' means that He is pure, untainted by material contamination, ''puruṣam'' means that He is the supreme enjoyer, ''divyam'', transcendental, ''ādi-devam'', the Supreme Personality of Godhead, ''ajam'', the unborn, and ''vibhum'', the greatest, the all-pervading.

Now one may think that because Kṛṣṇa was the friend of Arjuna, Arjuna was telling Him all this by way of flattery, but Arjuna, just to drive out this kind of doubt from the minds of the readers of ''Bhagavad-gītā'', substantiates these praises in the next verse when he says that Kṛṣṇa is accepted as the Supreme Personality of Godhead not only by himself but by authorities like the sage Nārada, Asita, Devala, Vyāsadeva and so on. These are great personalities who distribute the Vedic knowledge as it is accepted by all ''ācāryas''. Therefore Arjuna tells Kṛṣṇa that he accepts whatever He says to be completely perfect. ''Sarvam etad ṛtaṁ manye'': "I accept everything You say to be true." Arjuna also says that the personality of the Lord is very difficult to understand and that He cannot be known even by the great demigods. This means that the Lord cannot even be known by personalities greater than human beings. So how can a human being understand Śrī Kṛṣṇa without becoming His devotee?

Therefore ''Bhagavad-gītā'' should be taken up in a spirit of devotion. One should not think that he is equal to Kṛṣṇa, nor should he think that Kṛṣṇa is an ordinary personality or even a very great personality. Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead, at least theoretically, according to the statements of ''Bhagavad-gītā'' or the statements of Arjuna, the person who is trying to understand the ''Bhagavad-gītā''. We should therefore at least theoretically accept Śrī Kṛṣṇa as the Supreme Personality of Godhead, and with that submissive spirit we can understand the ''Bhagavad-gītā''. Unless one reads the ''Bhagavad-gītā'' in a submissive spirit, it is very difficult to understand ''Bhagavad-gītā'' because it is a great mystery.

Just what is the ''Bhagavad-gītā''? The purpose of ''Bhagavad-gītā'' is to deliver mankind from the nescience of material existence. Every man is in difficulty in so many ways, as Arjuna also was in difficulty in having to fight the Battle of Kurukṣetra. Arjuna surrendered unto Śrī Kṛṣṇa, and consequently this ''Bhagavad-gītā'' was spoken. Not only Arjuna, but every one of us is full of anxieties because of this material existence. Our very existence is in the atmosphere of nonexistence. Actually we are not meant to be threatened by nonexistence. Our existence is eternal. But somehow or other we are put into ''asat''. ''Asat'' refers to that which does not exist.

Out of so many human beings who are suffering, there are a few who are actually inquiring about their position, as to what they are, why they are put into this awkward position and so on. Unless one is awakened to this position of questioning his suffering, unless he realizes that he doesn't want suffering but rather wants to make a solution to all sufferings, then one is not to be considered a perfect human being. Humanity begins when this sort of inquiry is awakened in one's mind. In the ''Brahma-sūtra'' this inquiry is called ''"brahma-jijñāsā."'' Every activity of the human being is to be considered a failure unless he inquires about the nature of the Absolute. Therefore those who begin to question why they are suffering or where they came from and where they shall go after death are proper students for understanding ''Bhagavad-gītā''. The sincere student should also have a firm respect for the Supreme Personality of Godhead. Such a student was Arjuna.

Lord Kṛṣṇa descends specifically to reestablish the real purpose of life when man forgets that purpose. Even then, out of many, many human beings who awaken, there may be one who actually enters the spirit of understanding his position, and for him this ''Bhagavad-gītā'' is spoken. Actually we are all followed by the tiger of nescience, but the Lord is very merciful upon living entities, especially human beings. To this end He spoke the ''Bhagavad-gītā'', making His friend Arjuna His student.

Being an associate of Lord Kṛṣṇa, Arjuna was above all ignorance, but Arjuna was put into ignorance on the Battlefield of Kurukṣetra just to question Lord Kṛṣṇa about the problems of life so that the Lord could explain them for the benefit of future generations of human beings and chalk out the plan of life. Then man could act accordingly and perfect the mission of human life.

The subject of the ''Bhagavad-gītā'' entails the comprehension of five basic truths. First of all, the science of God is explained and then the constitutional position of the living entities, ''jīvas''. There is ''īśvara'', which means controller, and there are ''jīvas'', the living entities which are controlled. If a living entity says that he is not controlled but that he is free, then he is insane. The living being is controlled in every respect, at least in his conditioned life. So in the ''Bhagavad-gītā'' the subject matter deals with the ''īśvara'', the supreme controller, and the ''jīvas'', the controlled living entities. ''Prakṛti'' (material nature) and time (the duration of existence of the whole universe or the manifestation of material nature) and ''karma'' (activity) are also discussed. The cosmic manifestation is full of different activities. All living entities are engaged in different activities. From ''Bhagavad-gītā'' we must learn what God is, what the living entities are, what ''prakrti'' is, what the cosmic manifestation is and how it is controlled by time, and what the activities of the living entities are.

Out of these five basic subject matters in ''Bhagavad-gītā'' it is established that the Supreme Godhead, or Kṛṣṇa, or Brahman, or supreme controller, or Paramātmā - you may use whatever name you like - is the greatest of all. The living beings are in quality like the supreme controller. For instance, the Lord has control over the universal affairs, over material nature, etc., as will be explained in the later chapters of ''Bhagavad-gītā''. Material nature is not independant. She is acting under the directions of the Supreme Lord. As Lord Kṛṣṇa says, ''"Prakṛti'' is working under My direction." When we see wonderful things happening in the cosmic nature, we should know that behind this cosmic manifestation there is a controller. Nothing could be manifested without being controlled. It is childish not to consider the controller. For instance, a child may think that an automobile is quite wonderful to be able to run without a horse or other animal pulling it, but a sane man knows the nature of the automobile's engineering arrangement. He always knows that behind the machinery there is a man, a driver. Similarly, the Supreme Lord is a driver under whose direction everything is working. Now the ''jīvas'', or the living entities, have been accepted by the Lord, as we will note in the later chapters, as His parts and parcels. A particle of gold is also gold, a drop of water from the ocean is also salty, and similarly, we the living entities, being part and parcel of the supreme controller, ''īsvara'', or Bhagavān, Lord Śrī Kṛṣṇa, have all the qualities of the Supreme Lord in minute quantity because we are minute ''īśvaras'', subordinate ''īśvaras''. We are trying to control nature, as presently we are trying to control space or planets, and this tendency to control is there because it is in Kṛṣṇa. But although we have a tendency to lord it over material nature, we should know that we are not the supreme controller. This is explained in ''Bhagavad-gītā''.

What is material nature? This is also explained in ''Gītā'' as inferior ''prakṛti'', inferior nature. The living entity is explained as the superior ''prakṛti''. ''Prakṛti'' is always under control, whether inferior or superior. ''Prakṛti'' is female, and she is controlled by the Lord just as the activities of a wife are controlled by the husband. ''Prakṛti'' is always subordinate, predominated by the Lord, who is the predominator. The living entities and material nature are both predominated, controlled by the Supreme Lord. According to the ''Gītā'', the living entities, although parts and parcels of the Supreme Lord, are to be considered ''prakṛti''. This is clearly mentioned in the Seventh Chapter, fifth verse of ''Bhagavad-gītā'': ''"Apareyam itas tv anyām."'' "This ''prakṛti'' is My lower nature." ''"Prakṛtiṁ viddhi me parām jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat."'' And beyond this there is another ''prakṛti'': ''jīva-bhūtām'', the living entity.

''Prakṛti'' itself is constituted by three qualities: the mode of goodness, the mode of passion and the mode of ignorance. Above these modes there is eternal time, and by a combination of these modes of nature and under the control and purview of eternal time there are activities which are called karma. These activities are being carried out from time immemorial, and we are suffering or enjoying the fruits of our activities. For instance, suppose I am a businessman and have worked very hard with intelligence and have amassed a great bank balance. Then I am an enjoyer. But then say I have lost all my money in business; then I am a sufferer. Similarly, in every field of life we enjoy the results of our work, or we suffer the results. This is called ''karma''.

''Īśvara'' (the Supreme Lord), ''jīva'' (the living entity),''prakṛti'' (nature), eternal time and ''karma'' (activity) are all explained in the ''Bhagavad-gītā''. Out of these five, the Lord, the living entities, material nature and time are eternal. The manifestation of ''prakṛti'' may be temporary, but it is not false. Some philosophers say that the manifestation of material nature is false, but according to the philosophy of ''Bhagavad-gītā'' or according to the philosophy of the Vaiṣṇavas, this is not so. The manifestation of the world is not accepted as false; it is accepted as real, but temporary. It is likened unto a cloud which moves across the sky, or the coming of the rainy season which nourishes grains. As soon as the rainy season is over and as soon as the cloud goes away, all the crops which were nourished by the rain dry up. Similarly, this material manifestation takes place at a certain interval, stays for a while and then disappears. Such are the workings of ''prakṛti'' But this cycle is working eternally. Therefore ''prakrti'' is eternal; it is not false. The Lord refers to this as "My ''prakṛti''." This material nature is the separated energy of the Supreme Lord, and similarly the living entities are also the energy of the Supreme Lord, but they are not separated. They are eternally related. So the Lord, the living entity, material nature and time are all interrelated and are all eternal. However, the other item, karma, is not eternal. The effects of ''karma'' may be very old indeed. We are suffering or enjoying the results of our activities from time immemorial, but we can change the results of our ''karma'', or our activity, and this change depends on the perfection of our knowledge. We are engaged in various activities. Undoubtedly we do not know what sort of activities we should adopt to gain relief from the actions and reactions of all these activities, but this is also explained in the ''Bhagavad-gītā''.

The position of ''īsvara'' is that of supreme consciousness. The ''jīvas'', or the living entities, being parts and parcels of the Supreme Lord, are also conscious. Both the living entity and material nature are explained as ''prakṛti'', the energy of the Supreme Lord, but one of the two, the ''jīva'', is conscious. The other ''prakṛti'' is not conscious. That is the difference. Therefore the ''jīva-prakṛti'' is called superior because the ''jīva'' has consciousness which is similar to the Lord's. The Lord's is supreme consciousness, however, and one should not claim that the ''jīva'', the living entity, is also supremely conscious. The living being cannot be supremely conscious at any stage of his perfection, and the theory that he can be so is a misleading theory. Conscious he may be, but he is not perfectly or supremely conscious.

The distinction between the ''jīva'' and the ''īśvara'' will be explained in the Thirteenth Chapter of ''Bhagavad-gītā''. The Lord is ''kṣetra-jñaḥ'', conscious, as is the living being, but the living being is conscious of his particular body, whereas the Lord is conscious of all bodies. Because He lives in the heart of every living being, He is conscious of the psychic movements of the particular ''jīvas''. We should not forget this. It is also explained that the Paramātmā, the Supreme Personality of Godhead, is living in everyone's heart as ''īśvara'', as the controller, and that He is giving directions for the living entity to act as he desires. The living entity forgets what to do. First of all he makes a determination to act in a certain way, and then he is entangled in the acts and reactions of his own ''karma''. After giving up one type of body, he enters another type of body, as we put on and take off old clothes. As the soul thus migrates, he suffers the actions and reactions of his past activities. These activities can be changed when the living being is in the mode of goodness, in sanity, and understands what sort of activities he should adopt. If he does so, then all the actions and reactions of his past activities can be changed. Consequently, ''karma'' is not eternal. Therefore we stated that of the five items (''īśvara'', ''jīva'', ''prakṛti'' time and ''karma'') four are eternal, whereas ''karma'' is not eternal.

The supreme conscious ''īśvara'' is similar to the living entity in this way: both the consciousness of the Lord and that of the living entity are transcendental. It is not that consciousness is generated by the association of matter. That is a mistaken idea. The theory that consciousness develops under certain circumstances of material combination is not accepted in the ''Bhagavad-gītā''. Consciousness may be pervertedly reflected by the covering of material circumstances, just as light reflected through colored glass may appear to be a certain color, but the consciousness of the Lord is not materially affected. Lord Kṛṣṇa says, ''"mayādhyakṣeṇa prakṛtiḥ."'' When He descends into the material universe, His consciousness is not materially affected. If He were so affected, He would be unfit to speak on transcendental matters as He does in the ''Bhagavad-gītā''. One cannot say anything about the transcendental world without being free from materially contaminated consciousness. So the Lord is not materially contaminated. Our consciousness, at the present moment, however, is materially contaminated. The ''Bhagavad-gītā'' teaches that we have to purify this materially contaminated consciousness. In pure consciousness, our actions will be dovetailed to the will of ''īśvara'', and that will make us happy. It is not that we have to cease all activities. Rather, our activities are to be purified, and purified activities are called ''bhakti''. Activities in ''bhakti'' appear to be like ordinary activities, but they are not contaminated. An ignorant person may see that a devotee is acting or working like an ordinary man, but such a person with a poor fund of knowledge does not know that the activities of the devotee or of the Lord are not contaminated by impure consciousness or matter. They are transcendental to the three modes of nature. We should know, however, that at this point our consciousness is contaminated.

When we are materially contaminated, we are called conditioned. False consciousness is exhibited under the impression that I am a product of material nature. This is called false ego. One who is absorbed in the thought of bodily conceptions cannot understand his situation. ''Bhagavad-gītā'' was spoken to liberate one from the bodily conception of life, and Arjuna put himself in this position in order to receive this information from the Lord. One must become free from the bodily conception of life; that is the preliminary activity for the transcendentalist. One who wants to become free, who wants to become liberated, must first of all learn that he is not this material body. ''Mukti'' or liberation means freedom from material consciousness. In the ''Śrīmad-Bhāgavatam'' also the definition of liberation is given: ''Mukti'' means liberation from the contaminated consciousness of this material world and situation in pure consciousness. All the instructions of ''Bhagavad-gītā'' are intended to awaken this pure consciousness, and therefore we find at the last stage of the ''Gītā's'' instructions that Kṛṣṇa is asking Arjuna whether he is now in purified consciousness. Purified consciousness means acting in accordance with the instructions of the Lord. This is the whole sum and substance of purified consciousness. Consciousness is already there because we are part and parcel of the Lord, but for us there is the affinity of being affected by the inferior modes. But the Lord, being the Supreme, is never affected. That is the difference between the Supreme Lord and the conditioned souls.

What is this consciousness? This consciousness is "I am." Then what am I? In contaminated consciousness "I am" means "I am the lord of all I survey. I am the enjoyer." The world revolves because every living being thinks that he is the lord and creator of the material world. Material consciousness has two psychic divisions. One is that I am the creator, and the other is that I am the enjoyer. But actually the Supreme Lord is both the creator and the enjoyer, and the living entity, being part and parcel of the Supreme Lord, is neither the creator nor the enjoyer, but a cooperator. He is the created and the enjoyed. For instance, a part of a machine cooperates with the whole machine; a part of the body cooperates with the whole body. The hands, feet, eyes, legs and so on are all parts of the body, but they are not actually the enjoyers. The stomach is the enjoyer. The legs move, the hands supply food, the teeth chew and all parts of the body are engaged in satisfying the stomach because the stomach is the principal factor that nourishes the body's organization. Therefore everything is given to the stomach. One nourishes the tree by watering its root, and one nourishes the body by feeding the stomach, for if the body is to be kept in a healthy state, then the parts of the body must cooperate to feed the stomach. Similarly, the Supreme Lord is the enjoyer and the creator, and we, as subordinate living beings, are meant to cooperate to satisfy Him. This cooperation will actually help us, just as food taken by the stomach will help all other parts of the body. If the fingers of the hand think that they should take the food themselves instead of giving it to the stomach, then they will be frustrated. The central figure of creation and of enjoyment is the Supreme Lord, and the living entities are cooperators. By cooperation they enjoy. The relation is also like that of the master and the servant. If the master is fully satisfied, then the servant is satisfied. Similarly, the Supreme Lord should be satisfied, although the tendency to become the creator and the tendency to enjoy the material world are there also in the living entities because these tendencies are there in the Supreme Lord who has created the manifested cosmic world.

We shall find, therefore, in this ''Bhagavad-gītā'' that the complete whole is comprised of the supreme controller, the controlled living entities, the cosmic manifestation, eternal time, and ''karma'', or activities, and all of these are explained in this text. All of these taken completely form the complete whole, and the complete whole is called the Supreme Absolute Truth. The complete whole and the complete Absolute Truth are the Supreme Personality of Godhead, Śrī Kṛṣṇa. All manifestations are due to His different energies. He is the complete whole.

It is also explained in the ''Gītā'' that impersonal Brahman is also subordinate to the complete. Brahman is more explicitly explained in the ''Brahma-sūtra'' to be like the rays of the sunshine. The impersonal Brahman is the shining rays of the Supreme Personality of Godhead. Impersonal Brahman is incomplete realization of the absolute whole, and so also is the conception of Paramātmā in the Twelfth Chapter. There it shall be seen that the Supreme Personality of Godhead, Puruṣottama, is above both impersonal Brahman and the partial realization of Paramātmā. The Supreme Personality of Godhead is called ''sac-cid-ānanda-vigraha''. The ''Brahma-saṁhitā'' begins in this way: ''īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/anādir ādir govindaḥ sarva-kāraṇa-kāraṇam.'' "Kṛṣṇa is the cause of all causes. He is the primal cause, and He is the very form of eternal being, knowledge and bliss." Impersonal Brahman realization is the realization of His sat (being) feature. Paramātmā realization is the realization of the cit (eternal knowledge) feature. But realization of the Personality of Godhead, Kṛṣṇa, is realization of all the transcendental features: ''sat'', ''cit'' and ''ānanda'' (being, knowledge, bliss) in complete ''vigraha'' (form).

People with less intelligence consider the Supreme Truth to be impersonal, but He is a transcendental person, and this is confirmed in all Vedic literatures. ''Nityo nityānām cetanaś cetanānām''. As we are all individual living beings and have our individuality, the Supreme Absolute Truth is also, in the ultimate issue, a person, and realization of the Personality of Godhead is realization of all of the transcendental features. The complete whole is not formless. If He is formless, or if He is less than any other thing, then He cannot be the complete whole. The complete whole must have everything within our experience and beyond our experience, otherwise it cannot be complete. The complete whole, Personality of Godhead, has immense potencies.

How Kṛṣṇa is acting in different potencies is also explained in ''Bhagavad-gītā''. This phenomenal world or material world in which we are placed is also complete in itself because the twenty-four elements of which this material universe is a temporary manifestation, according to Sāṅkhya philosophy, are completely adjusted to produce complete resources which are necessary for the maintenance and subsistence of this universe. There is nothing extraneous; nor is there anything needed. This manifestation has its own time fixed by the energy of the supreme whole, and when its time is complete, these temporary manifestations will be annihilated by the complete arrangement of the complete. There is complete facility for the small complete units, namely the living entities, to realize the complete, and all sorts of incompleteness are experienced due to incomplete knowledge of the complete. So ''Bhagavad-gītā'' contains the complete knowledge of Vedic wisdom.

All Vedic knowledge is infallible, and Hindus accept Vedic knowledge to be complete and infallible. For example, cow dung is the stool of an animal, and according to ''smṛti'' or Vedic injunction, if one touches the stool of an animal he has to take a bath to purify himself. But in the Vedic scriptures cow dung is considered to be a purifying agent. One might consider this to be contradictory, but it is accepted because it is Vedic injunction, and indeed by accepting this, one will not commit a mistake; subsequently it has been proved by modern science that cow dung contains all antiseptic properties. So Vedic knowledge is complete because it is above all doubts and mistakes, and Bhagavad-gītā is the essence of all Vedic knowledge.

Vedic knowledge is not a question of research. Our research work is imperfect because we are researching things with imperfect senses. We have to accept perfect knowledge which comes down, as is stated in ''Bhagavad-gītā'', by the ''paramparā'' disciplic succession. We have to receive knowledge from the proper source in disciplic succession beginning with the supreme spiritual master, the Lord Himself, and handed down to a succession of spiritual masters. Arjuna, the student who took lessons from Lord Śrī Kṛṣṇa, accepts everything that He says without contradicting Him. One is not allowed to accept one portion of ''Bhagavad-gītā'' and not another. No. We must accept ''Bhagavad-gītā'' without interpretation, without deletion and without our own whimsical participation in the matter. The ''Gītā'' should he taken as the most perfect presentation of Vedic knowledge. Vedic knowledge is received from transcendental sources, and the first words were spoken by the Lord Himself. The words spoken by the Lord are different from words spoken by a person of the mundane world who is infected with four defects. A mundaner 1) is sure to commit mistakes, 2) is invariably illusioned, 3) has the tendency to cheat others and 4) is limited by imperfect senses. With these four imperfections, one cannot deliver perfect information of all-pervading knowledge.

Vedic knowledge is not imparted by such defective living entities. It was imparted unto the heart of Brahmā, the first created living being, and Brahmā in his turn disseminated this knowledge to his sons and disciples, as he originally received it from the Lord. The Lord is ''pūrṇam'', all-perfect, and there is no possibility of His becoming subjected to the laws of material nature. One should therefore be intelligent enough to know that the Lord is the only proprietor of everything in the universe and that He is the original creator, the creator of Brahmā. In the Eleventh Chapter the Lord is addressed as ''prapitāmaha'' because Brahmā is addressed as ''pitāmaha'', the grandfather, and He is the creator of the grandfather. So no one should claim to be the proprietor of anything; one should accept only things which are set aside for him by the Lord as his quota for his maintenance.

There are many examples given of how we are to utilize those things which are set aside for us by the Lord. This is also explained in ''Bhagavad-gītā''. In the beginning, Arjuna decided that he should not fight in the Battle of Kurukṣetra. This was his own decision. Arjuna told the Lord that it was not possible for him to enjoy the kingdom after killing his own kinsmen. This decision was based on the body because he was thinking that the body was himself and that his bodily relations or expansions were his brothers, nephews, brothers-in-law, grandfathers and so on. He was thinking in this way to satisfy his bodily demands. ''Bhagavad-gītā'' was spoken by the Lord just to change this view, and at the end Arjuna decides to fight under the directions of the Lord when he says, ''"kariṣye vacanaṁ tava."'' "I shall act according to Thy word."

In this world man is not meant to toil like hogs. He must be intelligent to realize the importance of human life and refuse to act like an ordinary animal. A human being should realize the aim of his life, and this direction is given in all Vedic literatures, and the essence is given in ''Bhagavad-gītā''. Vedic literature is meant for human beings, not for animals. Animals can kill other living animals, and there is no question of sin on their part, but if a man kills an animal for the satisfaction of his uncontrolled taste, he must be responsible for breaking the laws of nature. In the ''Bhagavad-gītā'' it is clearly explained that there are three kinds of activities according to the different modes of nature: the activities of goodness, of passion and of ignorance. Similarly, there are three kinds of eatables also: eatables in goodness, passion and ignorance. All of this is clearly described, and if we properly utilize the instructions of ''Bhagavad-gītā'', then our whole life will become purified, and ultimately we will be able to reach the destination which is beyond this material sky.

That destination is called the ''sanātana'' sky, the eternal spiritual sky. In this material world we find that everything is temporary. It comes into being, stays for some time, produces some by-products, dwindles and then vanishes. That is the law of the material world, whether we use as an example this body, or a piece of fruit or anything. But beyond this temporary world there is another world of which we have information. This world consists of another nature which is ''sanātana'', eternal. ''Jīva'' is also described as ''sanātana'', eternal, and the Lord is also described as ''sanātana'' in the Eleventh Chapter. We have an intimate relationship with the Lord, and because we are all qualitatively one - the ''sanātana-dhāma'', or sky, the ''sanātana'' Supreme Personality and the ''sanātana'' living entities - the whole purpose of ''Bhagavad-gītā'' is to revive our ''sanātana'' occupation, or ''sanātana-dharma'', which is the eternal occupation of the living entity. We are temporarily engaged in different activities, but all of these activities can be purified when we give up all these temporary activities and take up the activities which are prescribed by the Supreme Lord. That is called our pure life.

The Supreme Lord and His transcendental abode are both ''sanātana'', as are the living entities, and the combined association of the Supreme Lord and the living entities in the ''sanātana'' abode is the perfection of human life. The Lord is very kind to the living entities because they are His sons. Lord Kṛṣṇa declares in ''Bhagavad-gītā'', ''"sarva-yoniṣu...ahaṁ bīja-pradaḥ pitā."'' "I am the father of all." Of course there are all types of living entities according to their various ''karmas'', but here the Lord claims that He is the father of all of them. Therefore the Lord descends to reclaim all of these fallen, conditioned souls to call them back to the ''sanātana'' eternal sky so that the ''sanātana'' living entities may regain their eternal ''sanātana'' positions in eternal association with the Lord. The Lord comes Himself in different incarnations, or He sends His confidential servants as sons or His associates or ''ācāryas'' to reclaim the conditioned souls.

Therefore, ''sanātana-dharma'' does not refer to any sectarian process of religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord. ''Sanātana-dharma'' refers, as stated previously, to the eternal occupation of the living entity. Rāmānujācārya has explained the word ''sanātana'' as "that which has neither beginning nor end," so when we speak of ''sanātana-dharma'', we must take it for granted on the authority of Śrī Rāmānujācārya that it has neither beginning nor end.

The English word "religion" is a little different from ''sanātana-dharma''. Religion conveys the idea of faith, and faith may change. One may have faith in a particular process, and he may change this faith and adopt another, but ''sanātana-dharma'' refers to that activity which cannot be changed. For instance, liquidity cannot be taken from water, nor can heat be taken from fire. Similarly, the eternal function of the eternal living entity cannot be taken from the living entity. ''Sanātana-dharma'' is eternally integral with the living entity. When we speak of ''sanātana-dharma'', therefore, we must take it for granted on the authority of Śrī Rāmānujācārya that it has neither beginning nor end. That which has neither end nor beginning must not be sectarian, for it cannot be limited by any boundaries. Yet those belonging to some sectarian faith will wrongly consider that ''sanātana-dharma'' is also sectarian, but if we go deeply into the matter and consider it in the light of modern science, it is possible for us to see that ''sanātana-dharma'' is the business of all the people of the world - nay, of all the living entities of the universe.

Non-''sanātana'' religious faith may have some beginning in the annals of human history, but there is no beginning to the history of ''sanātana-dharma'' because it remains eternally with the living entities. Insofar as the living entities are concerned, the authoritative ''śāstras'' state that the living entity has neither birth nor death. In the ''Gītā'' it is stated that the living entity is never born, and he never dies. He is eternal and indestructible, and he continues to live after the destruction of his temporary material body. In reference to the concept of ''sanātana-dharma'', we must try to understand the concept of religion from the Sanskrit root meaning of the word. ''Dharma'' refers to that which is constantly existing with the particular object. We conclude that there is heat and light along with the fire; without heat and light, there is no meaning to the word fire. Similarly, we must discover the essential part of the living being, that part which is his constant companion. That constant companion is his eternal quality, and that eternal quality is his eternal religion.

When Sanātana Gosvāmī asked Śrī Caitanya Mahāprabhu about the ''svarūpa'' of every living being, the Lord replied that the ''svarūpa'' or constitutional position of the living being is the rendering of service to the Supreme Personality of Godhead. If we analyze this statement of Lord Caitanya, we can easily see that every living being is constantly engaged in rendering service to another living being. A living being serves other living beings in two capacities. By doing so, the living entity enjoys life. The lower animals serve human beings as servants serve their master. A serves B master, B serves C master and C serves D master and so on. Under these circumstances, we can see that one friend serves another friend, the mother serves the son, the wife serves the husband, the husband serves the wife and so on. If we go on searching in this spirit, it will be seen that there is no exception in the society of living beings to the activity of service. The politician presents his manifesto for the public to convince them of his capacity for service. The voters therefore give the politician their valuable votes, thinking that he will render valuable service to society. The shopkeeper serves the customer, and the artisan serves the capitalist. The capitalist serves the family, and the family serves the state in the terms of the eternal capacity of the eternal living being. In this way we can see that no living being is exempt from rendering service to other living beings, and therefore we can safely conclude that service is the constant companion of the living being and that the rendering of service is the eternal religion of the living being.

Yet man professes to belong to a particular type of faith with reference to particular time and circumstance and thus claims to be a Hindu, Muslim, Christian, Buddhist or any other sect. Such designations are non-''sanātana-dharma''. A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on. But in all circumstances the change of religious faith does not effect the eternal occupation of rendering service to others. The Hindu, Muslim or Christian in all circumstances is servant of someone. Thus, to profess a particular type of sect is not to profess one's ''sanātana-dharma''. The rendering of service is ''sanātana-dharma''.

Factually we are related to the Supreme Lord in service. The Supreme Lord is the supreme enjoyer, and we living entities are His servitors. We are created for His enjoyment, and if we participate in that eternal enjoyment with the Supreme Personality of Godhead, we become happy. We cannot become happy otherwise. It is not possible to be happy independantly, just as no one part of the body can be happy without cooperating with the stomach. It is not possible for the living entity to be happy without rendering transcendental loving service unto the Supreme Lord.

In the ''Bhagavad-gītā'', worship of different demigods or rendering service to them is not approved. It is stated in the Seventh Chapter, twentieth verse:

:''kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ''
:''taṁ taṁ niyamam āsthāya prakṛtyā niyatāḥ svayā''

"Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." ([[BG 7.20 (1972)|BG. 7.20]]) Here it is plainly said that those who are directed by lust worship the demigods and not the Supreme Lord Kṛṣṇa. When we mention the name Kṛṣṇa, we do not refer to any sectarian name. Kṛṣṇa means the highest pleasure, and it is confirmed that the Supreme Lord is the reservoir or storehouse of all pleasure. We are all hankering after pleasure. ''Ānandamayo 'bhyāsāt''. (Vs. 1.1.12) The living entities, like the Lord, are full of consciousness, and they are after happiness. The Lord is perpetually happy, and if the living entities associate with the Lord, cooperate with Him and take part in His association, then they also become happy.

The Lord descends to this mortal world to show His pastimes in Vṛndāvana, which are full of happiness. When Lord Śrī Kṛṣṇa was in Vṛndāvana, His activities with His cowherd boy friends, with His damsel friends, with the inhabitants of Vṛndāvana and with the cows were all full of happiness. The total population of Vṛndāvana knew nothing but Kṛṣṇa. But Lord Kṛṣṇa even discouraged His father Nanda Mahārāja from worshiping the demigod Indra because He wanted to establish the fact that people need not worship any demigod. They need only worship the Supreme Lord because their ultimate goal is to return to His abode.

The abode of Lord Śrī Kṛṣṇa is described in the ''Bhagavad-gītā'', Fifteenth Chapter, sixth verse:

:''na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ''
:''yad gatvā na nivartante tad dhāma paramaṁ mama''

"That abode of Mine is not illumined by the sun or moon, nor by electricity. And anyone who reaches it never comes back to this material world." ([[BG 15.6 (1972)|BG. 15.6]])

This verse gives a description of that eternal sky. Of course we have a material conception of the sky, and we think of it in relationship to the sun, moon, stars and so on, but in this verse the Lord states that in the eternal sky there is no need for the sun nor for the moon nor fire of any kind because the spiritual sky is already illuminated by the ''brahma-jyotir'', the rays emanating from the Supreme Lord. We are trying with difficulty to reach other planets, but it is not difficult to understand the abode of the Supreme Lord. This abode is referred to as Goloka. In the ''Brahma-saṁhitā'' it is beautifully described: ''Goloka eva nivasaty akhilātma-bhūtaḥ''. The Lord resides eternally in His abode Goloka, yet He can be approached from this world, and to this end the Lord comes to manifest His real form, ''sac-cid-ānanda-vigraha''. When He manifests this form, there is no need for our imagining what He looks like. To discourage such imaginative speculation, He descends and exhibits Himself as He is, as Śyāmasundara. Unfortunately, the less intelligent deride Him because He comes as one of us and plays with us as a human being. But because of this we should not consider that the Lord is one of us. It is by His potency that He presents Himself in His real form before us and displays His pastimes, which are prototypes of those pastimes found in His abode.

In the effulgent rays of the spiritual sky there are innumerable planets floating. The ''brahma-jyotir'' emanates from the supreme abode, Kṛṣṇaloka, and the ''ānandamaya-cinmaya'' planets, which are not material, float in those rays. The Lord says, ''na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ yad gatvā na nivartante tad dhāma paramaṁ mama''. One who can approach that spiritual sky is not required to descend again to the material sky. In the material sky, even if we approach the highest planet (Brahmaloka), what to speak of the moon, we will find the same conditions of life, namely birth, death, disease and old age. No planet in the material universe is free from these four principles of material existence. Therefore the Lord says in ''Bhagavad-gītā, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna''. The living entities are traveling from one planet to another, not by mechanical arrangement but by a spiritual process. This is also mentioned: ''yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ''. No mechanical arrangement is necessary if we want interplanetary travel. The ''Gītā'' instructs: ''yānti deva-vratā devān''. The moon, the sun and higher planets are called svargaloka. There are three different statuses of planets: higher, middle and lower planetary systems. The earth belongs to the middle planetary system. ''Bhagavad-gītā'' informs us how to travel to the higher planetary systems (devaloka) with a very simple formula: ''yānti deva-vratā devān''. One need only worship the particular demigod of that particular planet and in that way go to the moon, the sun or any of the higher planetary systems.

Yet ''Bhagavad-gītā'' does not advise us to go to any of the planets in this material world because even if we go to Brahmaloka, the highest planet, through some sort of mechanical contrivance by maybe traveling for forty thousand years (and who would live that long?), we will still find the material inconveniences of birth, death, disease and old age. But one who wants to approach the supreme planet, Kṛṣṇaloka, or any of the other planets within the spiritual sky, will not meet with these material inconveniences. Amongst all of the planets in the spiritual sky there is one supreme planet called Goloka Vṛndāvana, which is the original planet in the abode of the original Personality of Godhead Śrī Kṛṣṇa. All of this information is given in ''Bhagavad-gītā'', and we are given through its instruction information how to leave the material world and begin a truly blissful life in the spiritual sky.

In the Fifteenth Chapter of the ''Bhagavad-gītā'', the real picture of the material world is given. It is said there:

:''ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam''
:''chandāṁsi yasya parṇāni yas taṁ veda sa veda-vit::''

"The Supreme Lord said: There is a banyan tree which has its roots upward and its branches down, and the Vedic hymns are its leaves. One who knows this tree is the knower of the Vedas." ([[BG 15.1 (1972)|Bg. 15.1]]) Here the material world is described as a tree whose roots are upwards and branches are below. We have experience of a tree whose roots are upward: if one stands on the bank of a river or any reservoir of water, he can see that the trees reflected in the water are upside down. The branches go downward and the roots upward. Similarly, this material world is a reflection of the spiritual world. The material world is but a shadow of reality. In the shadow there is no reality or substantiality, but from the shadow we can understand that there is substance and reality. In the desert there is no water, but the mirage suggests that there is such a thing as water. In the material world there is no water, there is no happiness, but the real water of actual happiness is there in the spiritual world.

The Lord suggests that we attain the spiritual world in the following manner:

:''nirmāna-mohā jita-saṅga-doṣā''
:''adhyātma-nityā vinivṛtta-kāmāḥ''
:''dvandvair vimuktāḥ sukha-duḥkha-saṁjñair''
:''gacchanty amūḍhāḥ padam avyayaṁ tat''

That ''padam avyayam'' or eternal kingdom can be reached by one who is ''nirmāna-moha''. What does this mean? We are after designations. Someone wants to become a son, someone wants to become Lord, someone wants to become the president or a rich man or a king or something else. As long as we are attached to these designations, we are attached to the body because designations belong to the body. But we are not these bodies, and realizing this is the first stage in spiritual realization. We are associated with the three modes of material nature, but we must become detached through devotional service to the Lord. If we are not attached to devotional service to the Lord, then we cannot become detached from the modes of material nature. Designations and attachments are due to our lust and desire, our wanting to lord it over the material nature. As long as we do not give up this propensity of lording it over material nature, there is no possibility of returning to the kingdom of the Supreme, the ''sanātana-dhāma''. That eternal kingdom, which is never destroyed, can be approached by one who is not bewildered by the attractions of false material enjoyments, who is situated in the service of the Supreme Lord. One so situated can easily approach that supreme abode.

Elsewhere in the Gītā it is stated:

:''avyakto 'kṣara ity uktas tam āhuḥ paramāṁ gatim''
:''yaṁ prāpya na nivartante tad dhāma paramaṁ mama''

''Avyakta'' means unmanifested. Not even all of the material world is manifested before us. Our senses are so imperfect that we cannot even see all of the stars within this material universe. In Vedic literature we can receive much information about all the planets, and we can believe it or not believe it. All of the important planets are described in Vedic literatures, especially ''Śrīmad-Bhāgavatam'', and the spiritual world, which is beyond this material sky, is described as ''avyakta'', unmanifested. One should desire and hanker after that supreme kingdom, for when one attains that kingdom, he does not have to return to this material world.

Next, one may raise the question of how one goes about approaching that abode of the Supreme Lord. Information of this is given in the Eighth Chapter. It is said there:

:''anta-kāle ca mām eva smaran muktvā kalevaram''
:''yaḥ prayāti sa mad-bhāvam yāti nāsty atra saṁśayaḥ''

"Anyone who quits his body, at the end of life, remembering Me, attains immediately to My nature; and there is no doubt of this." ([[BG 8.5 (1972)|BG. 8.5]]) One who thinks of Kṛṣṇa at the time of his death goes to Kṛṣṇa. One must remember the form of Kṛṣṇa; if he quits his body thinking of this form, he approaches the spiritual kingdom. ''Mad-bhāvaṁ'' refers to the supreme nature of the Supreme Being. The Supreme Being is ''sac-cid-ānanda-vigraha'' - eternal, full of knowledge and bliss. Our present body is not ''sac-cid-ānanda''. It is ''asat'', not ''sat''. It is not eternal; it is perishable. It is not ''cit'', full of knowledge, but it is full of ignorance. We have no knowledge of the spiritual kingdom, nor do we even have perfect knowledge of this material world where there are so many things unknown to us. The body is also ''nirānanda''; instead of being full of bliss it is full of misery. All of the miseries we experience in the material world arise from the body, but one who leaves this body thinking of the Supreme Personality of Godhead at once attains a ''sac-cid-ānanda body'', as is promised in this fifth verse of the Eighth Chapter where Lord Kṛṣṇa says, "He attains My nature."

The process of quitting this body and getting another body in the material world is also organized. A man dies after it has been decided what form of body he will have in the next life. Higher authorities, not the living entity himself, make this decision. According to our activities in this life, we either rise or sink. This life is a preparation for the next life. If we can prepare, therefore, in this life to get promotion to the kingdom of God, then surely, after quitting this material body, we will attain a spiritual body just like the Lord.

As explained before, there are different kinds of transcendentalists, the ''brahmavādi paramātmāvādi'' and the devotee, and, as mentioned, in the ''brahma-jyotir'' (spiritual sky) there are innumerable spiritual planets. The number of these planets is far, far greater than all of the planets of this material world. This material world has been approximated as only one quarter of the creation. In this material segment there are millions and billions of universes with trillions of planets and suns, stars and moons. But this whole material creation is only a fragment of the total creation. Most of the creation is in the spiritual sky. One who desires to merge into the existence of the Supreme Brahman is at once transferred to the ''brahma-jyotir'' of the Supreme Lord and thus attains the spiritual sky. The devotee, who wants to enjoy the association of the Lord, enters into the Vaikuṇṭha planets, which are innumerable, and the Supreme Lord by His plenary expansions as Nārāyaṇa with four hands and with different names like Pradyumna, Aniruddha, Govinda, etc., associates with him there. Therefore at the end of life the transcendentalists either think of the ''brahma-jyotir'', the Paramātmā or the Supreme Personality of Godhead Śrī Kṛṣṇa. In all cases they enter into the spiritual sky, but only the devotee, or he who is in personal touch with the Supreme Lord, enters into the Vaikuṇṭha planets. The Lord further adds that of this "there is no doubt." This must be believed firmly. We should not reject that which does not tally with our imagination; our attitude should be that of Arjuna: "I believe everything that You have said." Therefore when the Lord says that at the time of death whoever thinks of Him as Brahman or Paramātmā or as the Personality of Godhead certainly enters into the spiritual sky, there is no doubt about it. There is no question of disbelieving it.

The information on how to think of the Supreme Being at the time of death is also given in the Gītā:

:''yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram''
:''taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ''

"In whatever condition one quits his present body, in his next life he will attain to that state of being without fail." ([[BG 8.6 (1972)|BG. 8.6]]) Material nature is a display of one of the energies of the Supreme Lord. In the ''Viṣṇu Purāṇa'' the total energies of the Supreme Lord as ''Viṣṇu-śaktiḥ parā proktā'', etc., are delineated. The Supreme Lord has diverse and innumerable energies which are beyond our conception; however, great learned sages or liberated souls have studied these energies and have analyzed them into three parts. All of the energies are of ''Viṣṇu-śakti'', that is to say they are different potencies of Lord Viṣṇu. That energy is ''parā'', transcendental. Living entities also belong to the superior energy, as has already been explained. The other energies, or material energies, are in the mode of ignorance. At the time of death we can either remain in the inferior energy of this material world, or we can transfer to the energy of the spiritual world.

In life we are accustomed to thinking either of the material or the spiritual energy. There are so many literatures which fill our thoughts with the material energy - newspapers, novels, etc. Our thinking, which is now absorbed in these literatures, must be transferred to the Vedic literatures. The great sages, therefore, have written so many Vedic literatures such as the ''Purāṇas'', etc. The ''Purāṇas'' are not imaginative; they are historical records. In the ''Caitanya-caritāmṛta'' there is the following verse:

:''māyā mugdha jīver nāhi svataḥ kṛṣṇa-jñāna''
:''jīvera kṛpāya kailā kṛṣṇa veda-purāṇa''
:([[CC Madhya 20.122|CC Madhya 20.122]])

The forgetful living entities or conditioned souls have forgotten their relationship with the Supreme Lord, and they are engrossed in thinking of material activities. Just to transfer their thinking power to the spiritual sky, Kṛṣṇa has given a great number of Vedic literatures. First He divided the Vedas into four, then He explained them in the ''Purāṇas'', and for less capable people He wrote the ''Mahābhārata''. In the ''Mahābhārata'' there is given the ''Bhagavad-gītā''. Then all Vedic literature is summarized in the ''Vedānta-sūtra'', and for future guidance He gave a natural commentation on the ''Vedānta-sutra'', called ''Śrīmad-Bhāgavatam''. We must always engage our minds in reading these Vedic literatures. Just as materialists engage their minds in reading newspapers, magazines and so many materialistic literatures, we must transfer our reading to these literatures which are given to us by Vyāsadeva; in that way it will be possible for us to remember the Supreme Lord at the time of death. That is the only way suggested by the Lord, and He guarantees the result: "There is no doubt." ([[BG 8.7 (1972)|BG. 8.7]])

:''tasmāt sarveṣu kāleṣu mām anusmara yudhya ca''
:''mayy arpita-mano-buddhir mām evaiṣyasy asaṁśayaḥ''

"Therefore, Arjuna, you should always think of Me, and at the same time you should continue your prescribed duty and fight. With your mind and activities always fixed on Me, and everything engaged in Me, you will attain to Me without any doubt."

He does not advise Arjuna to simply remember Him and give up his occupation. No, the Lord never suggests anything impractical. In this material world, in order to maintain the body one has to work. Human society is divided, according to work, into four divisions of social order - ''brāhmaṇa, kṣatriya, vaiśya, śūdra''. The ''brāhmaṇa'' class or intelligent class is working in one way, the ''kṣatriya'' or administrative class is working in another way, and the mercantile class and the laborers are all tending to their specific duties. In the human society, whether one is a laborer, merchant, warrior, administrator, or farmer, or even if one belongs to the highest class and is a literary man, a scientist or a theologian, he has to work in order to maintain his existence. The Lord therefore tells Arjuna that he need not give up his occupation, but while he is engaged in his occupation he should remember Kṛṣṇa. If he doesn't practice remembering Kṛṣṇa while he is struggling for existence, then it will not be possible for him to remember Kṛṣṇa at the time of death. Lord Caitanya also advises this. He says that one should practice remembering the Lord by chanting the names of the Lord always. The names of the Lord and the Lord are nondifferent. So Lord Kṛṣṇa's instruction to Arjuna to "remember Me" and Lord Caitanya's injunction to always "chant the names of Lord Kṛṣṇa" are the same instruction. There is no difference, because Kṛṣṇa and Kṛṣṇa's name are nondifferent. In the absolute status there is no difference between reference and referent. Therefore we have to practice remembering the Lord always, twenty-four hours a day, by chanting His names and molding our life's activities in such a way that we can remember Him always.

How is this possible? The ''ācāryas'' give the following example. If a married woman is attached to another man, or if a man has an attachment for a woman other than his wife, then the attachment is to be considered very strong. One with such an attachment is always thinking of the loved one. The wife who is thinking of her lover is always thinking of meeting him, even while she is carrying out her household chores. In fact, she carries out her household work even more carefully so her husband will not suspect her attachment. Similarly, we should always remember the supreme lover, Śrī Kṛṣṇa, and at the same time perform our material duties very nicely. A strong sense of love is required here. If we have a strong sense of love for the Supreme Lord, then we can discharge our duty and at the same time remember Him. But we have to develop that sense of love. Arjuna, for instance, was always thinking of Kṛṣṇa; he was the constant companion of Kṛṣṇa, and at the same time he was a warrior. Kṛṣṇa did not advise him to give up fighting and go to the forest to meditate. When Lord Kṛṣṇa delineates the yoga system to Arjuna, Arjuna says that the practice of this system is not possible for him.

:''arjuna uvāca''
:''yo 'yaṁ yogas tvayā proktaḥ sāmyena madhusūdana''
:''etasyāhaṁ na paśyāmi cañcalatvāt sthitiṁ sthirām''

"Arjuna said, O Madhusūdana, the system of yoga which you have summarized appears impractical and unendurable to me, for the mind is restless and unsteady." ([[BG 6.33 (1972)|BG. 6.33]])

But the Lord says:

:''yoginām api sarveṣāṁ mad-gatenāntarātmanā''
:''śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ''

"Of all ''yogīs'', he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in ''yoga'', and is the highest of all." ([[BG 6.47 (1972)|BG. 6.47]]) So one who thinks of the Supreme Lord always is the greatest ''yogī'', the supermost ''jñānī'', and the greatest devotee at the same time. The Lord further tells Arjuna that as a ''kṣatriya'' he cannot give up his fighting, but if Arjuna fights remembering Kṛṣṇa, then he will be able to remember Him at the time of death. But one must be completely surrendered in the transcendental loving service of the Lord.

We work not with our body, actually, but with our mind and intelligence. So if the intelligence and the mind are always engaged in the thought of the Supreme Lord, then naturally the senses are also engaged in His service. Superficially, at least, the activities of the senses remain the same, but the consciousness is changed. The ''Bhagavad-gītā'' teaches one how to absorb the mind and intelligence in the thought of the Lord. Such absorption will enable one to transfer himself to the kingdom of the Lord. If the mind is engaged in Kṛṣṇa's service, then the senses are automatically engaged in His service. This is the art, and this is also the secret of ''Bhagavad-gītā'': total absorption in the thought of Śrī Kṛṣṇa.

Modern man has struggled very hard to reach the moon, but he has not tried very hard to elevate himself spiritually. If one has fifty years of life ahead of him, he should engage that brief time in cultivating this practice of remembering the Supreme Personality of Godhead. This practice is the devotional process of:

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

These nine processes, of which the easiest is ''śravaṇaṁ'', hearing ''Bhagavad-gītā'' from the realized person, will turn one to the thought of the Supreme Being. This will lead to ''niścala'', remembering the Supreme Lord, and will enable one, upon leaving the body, to attain a spiritual body which is just fit for association with the Supreme Lord.

The Lord further says:

:''abhyāsa-yoga-yuktena cetasā nānya-gāminā''
:''paramaṁ puruṣaṁ divyaṁ yāti pārthānucintayan''

"By practicing this remembering, without being deviated, thinking ever of the Supreme Godhead, one is sure to achieve the planet of the Divine, the Supreme Personality, O son of Kuntī." ([[BG 8.8 (1972)|BG. 8.8]])

This is not a very difficult process. However, one must learn it from an experienced person, from one who is already in the practice. The mind is always flying to this and that, but one must always practice concentrating the mind on the form of the Supreme Lord Śrī Kṛṣṇa or on the sound of His name. The mind is naturally restless, going hither and thither, but it can rest in the sound vibration of Kṛṣṇa. One must thus meditate on ''paramaṁ puruṣaṁ'', the Supreme Person; and thus attain Him. The ways and the means for ultimate realization, ultimate attainment, are stated in the ''Bhagavad-gītā'', and the doors of this knowledge are open for everyone. No one is barred out. All classes of men can approach the Lord by thinking of Him, for hearing and thinking of Him is possible for everyone.

The Lord further says:

:''māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ''
:''striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim''

:''kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā''
:''anityam asukhaṁ lokam imaṁ prāpya bhajasva mām''

"O son of Pṛthā, anyone who will take shelter in Me, whether a woman, or a merchant, or one born in a low family, can yet approach the supreme destination. How much greater then are the ''brāhmaṇas'', the righteous, the devotees, and saintly kings! In this miserable world, these are fixed in devotional service to the Lord." ([[BG 9.32 (1972)|BG. 9.32-33]])

Human beings even in the lower statuses of life (a merchant, a woman or a laborer) can attain the Supreme. One does not need highly developed intelligence. The point is that anyone who accepts the principle of ''bhakti-yoga'' and accepts the Supreme Lord as the summum bonum of life, as the highest target, the ultimate goal, can approach the Lord in the spiritual sky. If one adopts the principles enunciated in ''Bhagavad-gītā'', he can make his life perfect and make a perfect solution to all the problems of life which arise out of the transient nature of material existence. This is the sum and substance of the entire ''Bhagavad-gītā''.

In conclusion, ''Bhagavad-gīta'' is a transcendental literature which one should read very carefully. It is capable of saving one from all fear.

:''nehābhikrama-nāśo 'sti pratyavāyo na vidyate''
:''svalpam apy asya dharmasya trāyate mahato bhayāt''

"In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear." ([[BG 2.40 (1972)|BG. 2.40]]) If one reads ''Bhagavad-gītā'' sincerely and seriously, then all of the reactions of his past misdeeds will not react upon him. In the last portion of ''Bhagavad-gītā'', Lord Śrī Kṛṣṇa proclaims:

:''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja''
:''ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ''

"Give up all varieties of religiousness, and just surrender unto Me; and in return I shall protect you from all sinful reactions. Therefore, you have nothing to fear." ([[BG 18.66 (1972)|BG. 18.66]]) Thus the Lord takes all responsibility for one who surrenders unto Him, and He indemnifies all the reactions of sin.

One cleanses himself daily by taking a bath in water, but one who takes his bath only once in the sacred Ganges water of the ''Bhagavad-gītā'' cleanses away all the dirt of material life. Because ''Bhagavad-gītā'' is spoken by the Supreme Personality of Godhead, one need not read any other Vedic literature. One need only attentively and regularly hear and read ''Bhagavad-gītā''. In the present age, mankind is so absorbed with mundane activities that it is not possible to read all of the Vedic literatures. But this is not necessary. This one book, ''Bhagavad-gītā'', will suffice because it is the essence of all Vedic literatures and because it is spoken by the Supreme Personality of Godhead. It is said that one who drinks the water of the Ganges certainly gets salvation, but what to speak of one who drinks the waters of ''Bhagavad-gītā''? ''Gītā'' is the very nectar of the ''Mahābhārata'' spoken by Viṣṇu Himself, for Lord Kṛṣṇa is the original Viṣṇu. It is nectar emanating from the mouth of the Supreme Personality of Godhead, and the Ganges is said to be emanating from the lotus feet of the Lord. Of course there is no difference between the mouth and the feet of the Supreme Lord, but in our position we can appreciate that the ''Bhagavad-gītā'' is even more important than the Ganges.

The ''Bhagavad-gītā'' is just like a cow, and Lord Kṛṣṇa, who is a cowherd boy, is milking this cow. The milk is the essence of the Vedas, and Arjuna is just like a calf. The wise men, the great sages and pure devotees, are to drink the nectarean milk of ''Bhagavad-gītā''.

In this present day, man is very eager to have one scripture, one God, one religion, and one occupation. So let there be one common scripture for the whole world - ''Bhagavad-gītā''. And let there be one God only for the whole world - Śrī Kṛṣṇa. And one mantra only - ''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare''. And let there be one work only - the service of the Supreme Personality of Godhead.

=====THE DISCIPLIC SUCCESSION=====

Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ. ([[BG 4.2 (1972)|Bhagavad-gīta, 4.2]]) This Bhagavad-gītā As It Is is received through this disciplic succession:

1) '''Kṛṣṇa''', 2) Brahmā, 3) Nārada; 4) Vyāsa, 5) Madhva, 6) Padmanābha, 7) Nṛhari, 8) Mādhava, 9) Akṣobhya, 10) Jayatīrtha, 11) Jñānasindhu, 12) Dayānidhi, 13) Vidyānidhi, 14) Rājendra, 15) Jayadharma, 16) Puruṣottama, 17) Brahmaṇyatīrtha, 18) Vyāsatīrtha, 19) Lakṣmīpati, 20) Mādhavendra Purī, 21) Īśvara Purī, (Nityānanda, Advaita), 22) '''Lord Caitanya''', 23) Rūpa (Svarūpa, Sanātana), 24) Raghunātha, Jīva, 25) Kṛṣṇadāsa, 26) Narottama, 27) Viśvanātha, 28) (Baladeva) Jagannātha, 29) Bhaktivinode, 30) Gaurakiśora, 31) Bhaktisiddhānta Sarasvatī, 32) His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda.
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740703 - Lecture BG 17.1-3 - Honolulu

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Devotee: Śrīmad-Bhagavad-gītā or...?

Prabhupāda: Whichever you like.

Devotee: Caitanya-caritāmṛta... (break)

Prabhupāda: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat) (leads chanting of verses)

:''arjuna uvāca''
:''ye śāstra-vidhim utsṛjya''
:''yajante śraddhayānvitāḥ''
:''teṣāṁ niṣṭhā tu kā kṛṣṇa''
:''sattvam āho rajas tamaḥ''

:''śrī bhagavān uvāca''
:''tri-vidhā bhavati śraddhā''
:''dehināṁ sā svabhāva-jā''
:''sāttvikī rājasī caiva''
:''tāmasī ceti tāṁ śṛṇu''

:''sattvānurūpā sarvasya''
:''śraddhā bhavati bhārata''
:''śraddhāmayo 'yaṁ puruṣo''
:''yo yac chraddhaḥ sa eva saḥ''
([[BG 17.1 (1972)|BG 17.1–3]])

(Arjuna said, O Kṛṣṇa, what is the situation of one who does not follow the principles of scripture but worships according to his own imagination? Is he in goodness, in passion or in ignorance?)

(03:52)

So arjuna uvāca means Arjuna inquired from Kṛṣṇa. Kṛṣṇa is teacher, and Arjuna is student. So this is the process of spiritual advancement. As it is indicated in the Vedas, tad-vijñānārtham (Muṇḍaka Upaniṣad 1.2.12).

(To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth.)

Tad-vijñānārtham means "To understand that transcendental science," gurum eva abhigacchet, "one must take shelter of guru." It cannot be manufactured. Those who manufacture the method of understanding transcendental science, they are not bona fide. So we have already discussed many times that śāstra-vidhi. Guru means one who teaches the regulative principle from śāstra, from authorized scripture. That is guru. Guru cannot be anyone. Ācārya. Ācārya means one who knows the regulative principle or direction in the śāstra. He practically behaves in terms of the śāstra regulative principle and teaches his student also in the same way. He is called ācārya. Acinoti yaḥ śāstrāṇi. He knows the purport of śāstra, he behaves himself according to the terms of the śāstra and he teaches his disciple in the same term. Evaṁ paramparā-prāptam ([[BG 4.2 (1972)|BG 4.2]]).

(This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.)

This is the process.

So Arjuna is asking that "There are many who actually do not follow the principles of śāstra, but they have got some faith. Then what is the result of such mentality?" Ye śāstra-vidhim utsṛjya: "Not following the śāstra-vidhi, the regulative principle mentioned in the śāstra," yajante śraddhayānvitāḥ, "they also make one guru or incarnation or this or that," there are so many going on. "So what is the result of such activities?" This is very important question, because there are so many pseudo so-called gurus. They do not know what is śāstra, neither they follow the principle. Still, they gather some people, and the world is full with such not bona fide gathering. So..., but they have faith in their so-called guru that some way or other, so-called meditation... These things are going on. So what is the result of this?

It is very important question. Ye śāstra-vidhim utsṛjya yajante śraddhayānvitāḥ. But they have got faith. Faith is there, but misguided. Teṣāṁ niṣṭhā tu kā kṛṣṇa: "Kṛṣṇa, that their faith, that blind faith, how it is to be defined? Why? What will be the result?" Teṣāṁ niṣṭhā tu kā kṛṣṇa. Now, "Whether it is faith in sattva-guṇa or faith in rajo-guṇa or faith in tamo-guṇa?" Because without coming to the platform of sattva-guṇa, nobody can advance in spiritual life. That is a fact. Just like nobody is allowed to enter the law college unless he is graduate. This restriction is there. What he will understand, law? He must be a graduate. So similarly, first of all one has to come to the platform of sattva-guṇa. Then spiritual knowledge begins. Because spiritual knowledge is above sattva-guṇa. Above sattva-guṇa. Sattva-guṇa is the best quality, when one brain is clear and he can see things as they are, no hazy understanding but clear understanding. The sattva-guṇa is the qualification of brāhmaṇa.

There are three guṇas. We should always remember. The material nature is working under three guṇas, three divisions. Just like... The example is that the fire, smoke and the wood. Wood..., there is fire. Everyone knows that from wood, fire will come out. And when you ignite wood, there is smoke first of all. And then the blazing or the flame of the..., comes out. So one may say... They are saying like that, that "After all, from... It is wood. So there is fire, there is smoke and there is no smoke—it is wood. It is all one." No. Although it is one, still, you require the flame, not the smoke, neither the wood. If you want work, then... "Now I have got the wood. My work is finished." No. From the wood, when you get fire, flame, then you can work. You can cook; you can get heat; you can get light, so many things. So that is required, not that "Because I have got the wood, I have got everything." This is rascaldom. You have to ignite fire, blazing fire, flame. And that is sattva-guṇa.

Therefore, in our Society we first of all try to reform the fallen soul, or most infected materially person, to reform, to come to the stage of flame, because without there being flame you cannot work. It is not possible. It is very practical example. We want flame. Just like yajña. Yajña... We perform fire sacrifice, but we want to see there is flame, not smoke, although the same thing. You cannot be satisfied: "Now there is smoke. It is all right. There is fire." Without there being fire, there cannot be smoke. Parvato mandimān dhūmāt(?). When there is smoke one can understand there is fire, even it is far away. When there is forest fire, people understand, when the smoke is coming from the forest, then can immediately understand there is forest fire. So smoke is, although indication of the fire, but it is not fire. So similarly, so-called meditation, so-called spiritualism, concocted idea, there is some touch of spiritual life, but that is not spiritual life. One should understand. That is not spiritual life. It is called ābhāsa. Ābhāsa means just like day, sunlight, full sunlight. But early in the morning, you cannot see the sun, but there is light; there is no darkness.

So similarly, Kṛṣṇa's..., Arjuna's inquiry is very nice, that "One who is not following the śāstra-vidhi, the direction of the śāstra, but has got some faith, some vague idea, then what will be considered? They will be taken as sattva-guṇa or rajo-guṇa or tamo-guṇa?" It is... Kṛṣṇa... Now, this is very important question, and Kṛṣṇa... It not said, "Kṛṣṇa said." It is said, it is mentioned here, śrī bhagavān uvāca. Kṛṣṇa may be taken by low-grade person as ordinary human being, as it is done sometimes. Big, big scholars, big, big philosophers, they also become bewildered. Just like in India, there is a party called Ārya-samājī. They accept Kṛṣṇa as a very big person but not God. Not God. There is some mistake some time. Avajānanti māṁ mūḍhāḥ ([[BG 9.11 (1972)|BG 9.11]]):

(Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.)

"Those who are rascals, they sometimes take Me as ordinary human being." That is mentioned in the Bhagavad-gītā. He is Supreme Personality of Godhead. Therefore, when there is an authoritative judgment is required, you'll find in the Bhagavad-gītā, it is said, śrī bhagavān uvāca. That means you cannot defy this judgement. Bhagavān. Because the Supreme Personality of Godhead is speaking, that is final. No argument. No commentation. This is the meaning of śrī bhagavān uvāca. Similarly, after this inquiry, śrī bhagavān uvāca...

(aside:) Who has this, marked rules in the scriptures?

Satsvarūpa: The book belongs to Karṇāmṛta.

Prabhupāda: So he does not want these rules and scriptures. He has marked this. Hmm. Yes. But Kṛṣṇa, er, personally, Vyāsadeva has purposefully written here, śrī bhagavān uvāca: "Bhagavān, the Supreme Person, the ultimate..." Bhagavān means the ultimate. Just like in some country there is Supreme Court. So when the judgment is given by the Supreme Court, that is final. And when it was monarchy, the order given by the king, that is final—no more questioning. Similarly, when it is mentioned śrī bhagavān uvāca, that means it is final. No more argument, no more logic. Logic is there, argument is there, but it is final. No waste of time anymore. What Bhagavān says, that is called paramparā. The first utterances, order, or statement, or judgment, is given by the Supreme Lord, and if that is followed through the disciplic chain, that is real understanding, real knowledge.

You... We are... First of all we are very minute part and parcel of Bhagavān. Mamaivāṁśaḥ. So, according to our position, we have got our knowledge, we have got our understanding, proportionately. Just like fire, big fire and a small spot fire. Both of them are fire, but you cannot compare the small fragment of fire with the big fire. That is not possible. The big ocean and a small drop of water from the ocean... Because the taste of the small drop of ocean is the same, the Māyāvādī philosophers, they conclude that "I am the same." But they have no common sense that the small drop of water, although the quality is the same, it is very small. So our knowledge is therefore imperfect. Although we are qualitatively one with God, still, being very small quantity, our power, our knowledge, our understanding—everything—is proportionately small. You must first of all understand that, that we are simultaneously one and different. One means qualitatively one. A small particle of gold, you can call it gold, but it is not the gold mine. This is called dvaita-vāda, advaita-vāda. The rascals, they think, "Because I am gold, I am as good as the gold mine." No. That is not. Gold mine is very big, powerful, immense value. So we should not forget this.

Therefore it is said... Now, tri-vidhā bhavati śraddhā: "This śraddhā, this faith," Kṛṣṇa says, "there are three kinds." Tri-vidhā bhavati śraddhā. Tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā. Dehinām. Always remember, dehinām means the possessor, the owner of this body. Therefore the owner is different from the body. Those who are under the conception that there is no owner, and the body is everything, they are less than tamo-guṇa. Actually animals. They have been described as being animal. Those who are thinking like the dog that "I am this body..." The dog is also thinking, "I am this body," and a man is also thinking, "I am this body." Then where is the difference between the dog and the man? When man comes to the understanding that "I am not this body; I am soul," then knowledge begins. Before that, he is ignorant like animal. Yasyātma-buddhiḥ kuṇape tri-dhātuke ([[SB 10.84.13|SB 10.84.13]]).

(One who identifies his self as the inert body composed of mucus, bile and air, who assumes his wife and family are permanently his own, who thinks an earthen image or the land of his birth is worshipable, or who sees a place of pilgrimage as merely the water there, but who never identifies himself with, feels kinship with, worships or even visits those who are wise in spiritual truth—such a person is no better than a cow or an ass.)

Now, to come to the real knowledge, real platform of knowledge, the cultivation is required. So cultivation is required. Suppose somebody has said, the same example, that there is fire in the wood. So if you simply remain satisfied with the wood—"There is fire"—that is called tamo-guṇa, not developed. Again, when there is smoke, that is another platform. But when one appreciates the flames of, that is sattva-guṇa. Therefore Kṛṣṇa says here, tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā. If one is cultivating his life like hogs and cats and dogs—the behavior is also like that and remaining in that position—so his faith and one who is advanced, who is worshiping Deity, and having three times bath, and chanting mantras, Hare Kṛṣṇa, they are not equal. That is not possible, because one is situated in the sattva-guṇa and the other is situated in tamo-guṇa, although the tamo-guṇas, the persons who are in the darkness of knowledge, they have got their faith. It is not that they have no faith. They have got faith. But that faith is in the lowest status of life. That faith will not help him for spiritual realization. Therefore Kṛṣṇa said, tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā. Svabhāva-jā means natural. Because his body is not yet purified, therefore he remains in the status of tamo-guṇa, or ignorance. Tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā.

Therefore we have to change. Just like a man diseased, he can be changed into a healthy person provided he follows the medical rules and regulation, takes medicine, diet and... That is possible. So if one does not follow the regulation, rules and regulation, he remains there, diseased. It is not that, that "We have become now free. We can talk nonsensically and we can behave like nonsense. Still, we are advanced." That is not possible. Sāttvikī rājasī caiva tāmasī ceti tāṁ śṛṇu. How? What are the symptoms to know that one is situated in the sattva-guṇa or one is situated in the rajo-guṇa or one is situated in tamo-guṇa? By the symptoms. The symptoms are also mentioned. The sattva-guṇa means brāhmaṇa. Sattva-guṇa in brāhmaṇa, their symptoms are mentioned in the Bhagavad-gītā. Everything is there, characteristic. You have to test it. Just like in the chemistry there is analytical study, whether it is pure or not. So every chemical has got characteristics—its color, its formation, its taste, so many things. Those who are chemists, they know how to test. So when the characteristic and the test of the chemical is found as "Yes, it is according to the standard," then it is accepted as a pure chemical, and it can be used for the purpose. And if it is adulterated... Everything... We are cooking food. If the ghee is pure, then taste is different. If the ghee is impure, the taste is different. And if it is not ghee at all, oil, the taste is different. It is like that.

So people are being controlled by the three kinds of material nature, and if they do not follow the śāstric injunction, then he will concoct, he will create something according to his position, either in the tamo-guṇa or rajo-guṇa or sattva-guṇa. But those..., means superficially doing something in the tamo-guṇa, he will not be successful. He will not be successful. Yaḥ śāstra-vidhim utsṛjya vartate kāma... ([[BG 16.23 (1972)|BG 16.23]]).

(But he who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.)

He is going on, conducting himself under the influence of the same modes of nature, material nature, which he has naturally adopted from his birth. There are... We have discussed all these in this verse, that sad-asad-janma, yoni-janmasu. Kāraṇaṁ guṇa-saṅgo 'sya ([[BG 13.22 (1972)|BG 13.22]]).

(The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species.)

Everyone is getting a particular type of body. So one may say, "This body is very nice," "This body is not so nice," and "This body is very good." So why it is so? Because according to the association of the material nature. After all, the living entity falls down from the spiritual world. Just like Jaya-Vijaya. There is possibility, if you do not stick to the spiritual principle, even if you are in Vaikuṇṭha you will fall down, what to speak of this material world? Because in the Vaikuṇṭha, or in the spiritual world, no contaminated soul can stay there. He will fall down.

Now, when the spirit soul falls down? Just like Jaya-Vijaya. Jaya-Vijaya became asura. They fell down from Vaikuṇṭha. But they became asuras under the circumstances. That is mentioned, we were reading Bhāgavata, the Kaśyapa Ṛṣi, his wife... Diti? What is the name of? Anyway, she was very lusty during the sandhyā, just at the point of evening, the day's passing. So she wanted sex with her husband. He said, "No, this is not the time. This is not the time." But she was so lusty she obliged the husband to have sex life with her, and the result was two asuras was born. We have to take so much care. You see? According to the time, according to circumstances... Therefore the Vedic principle has got garbhādhāna-saṁskāra. To beget a child, it requires also reformation—time, mentality, situation. So... Not like cats and dogs. So creating the background very nicely, sattva-guṇa, they will beget a child. That child will come, some great man, now great devotee. So everything has got the material relationship, how to do it. That is śāstra. You do it, but follow the śāstric injunction.

So the śāstric injunction, so far is concerned, as it is said here, that is sāttvikī, rājasī, tāmasī. The example is: just like the same fire spark is falling down from the blazing fire... You have seen the sparks. There are sparks, fire sparks, with the blazing fire. Now, the sparks sometimes fall down outside the fire. So take the fire as spiritual world, and the spark is in the spiritual world, within the fire, but sometimes it falls down. Now, when it falls down it comes in the material world and... Now what kind of falldown it is? Now, the spark may fall down in dry grass. As soon as it falls down in dry grass, there is chance of igniting fire in the dry grass—sattva-guṇa. That is sattva-guṇa. And if the fire spark falls down on the ground, then for some time it looks like fiery, but again it becomes extinguished. That is rajo-guṇa. And if the fire sparks falls down in water—immediately finished, no more fire. So that is the distinction, the tamo-guṇa, rajo-guṇa and sattva-guṇa. So those who are in the tamo-guṇa, they are hopeless. They can do something, waste time, but being in the tamo-guṇa, just like the spark being in the water... Water and fire, they are two opposite. So if one remains in tamo-guṇa, he has no chance of coming out to become fire again. There is no chance.

So therefore the process is to bring from the tamo-guṇa to rajo-guṇa, and from rajo-guṇa to sattva-guṇa, and then surpass sattva-guṇa. That is spiritual platform. This is the way. So if you stick to the tamo-guṇa principle, then there is no hope of spiritual realization. There is only hope of becoming hogs and dogs and like that. Their life is finished. So those who are trying to come to the platform of spiritual realization, God realization, they must stick to the sattva-guṇa principle. Otherwise it is hopeless. It is not hopeless—nothing is hopeless—it will take very, very long time. Therefore in the Bhagavad-gītā you will find the statement, bahūnāṁ janmanām ante jñānavān māṁ prapadyate ([[BG 7.19 (1972)|BG 7.19]]):

(After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.)

"After many, many births, when one is actually wise"—wise means in the sattva-guṇa platform—"then he surrenders to Kṛṣṇa." Then the beginning of spiritual life is there, and he may finish this course of spiritual understanding even in this life, simply by understanding Kṛṣṇa. Janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā dehaṁ punar janma naiti mām eti kau... ([[BG 4.9 (1972)|BG 4.9]]).

(One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.)

Everything is there, described.

So try to understand Bhagavad-gītā very nicely, and even in this life you can finish your job of spiritual self-realization and may go back to home, back to Godhead.

Thank you very much.

Devotees: Jaya Prabhupāda. (break)

Prabhupāda: So, yes?

Devotee: Anyone have any questions?

Lady Devotee: I have got some questions. Srila Prabhupada why (indistinct) very difficult (indistinct)...

Prabhupāda: That we are being trained. You follow this you follow that.

Lady Devotee: So on these islands were there is no temple anymore. The people were following and now they have meetings they bring their food and they chant the mantras.

Prabhupāda: There is no Deity?

Lady Devotee: There is no specific deity.

Prabhupāda: What is that?

Lady Devotee: No specific services. That they know to do exactly. (indistinct) what do they do to please you.

Devotee: She is saying that... on another island there are a group of... some are initiated and some are not. And they gather together to chant. (indistinct)...

Prabhupāda: No, if it is there they should raise early in the morning. Take bath chant Hare Kṛṣṇa mantra, read books. Even there is no deity there are so many duties.

Lady Devotee: They should meet and to chant (indistinct)

Prabhupāda: Oh yes chanting is the most main thing. If there is no possiblity of deity worship simply chanting all will advance. Simply by chanting.

Lady Devotee: (indistinct)

Prabhupāda: Yes,
:''harer nāma harer nāma''
:''harer nāmaiva kevalam,''
that is the injunction of the śāstra. Simply chant that will help you. Everything, even... Deity worship not so important. As chanting is important. Because there may not be facility for deity worship somehow. But chanting there is facility anywhere. You can sit down underneth a tree and chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare Hare. That will help you. Deity worship requires money to construct temple, Deity and manpower, money. But if one has no such facility then what he will do? You will simply chant. Deity worship creates a situation of purity because we are all impure. So therefore Deity worship is required. But, if there is facility one will be ...purified simply by chanting. Ceto-darpaṇa-mārjanam ([[CC Antya 20.12|CC Antya 20.12]]).

(Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.)

That is the definition given by Caitanya Mahāprabhu. Everything, purity, impurity, everything is in the heart. If one, in impure condition, he is thinking that "I have now become pure," that is rascaldom. But in the purity platform, even there is no Deity worship... Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva (Bs 5.38).

(I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.)

He sees Kṛṣṇa everywhere. Then Haridāsa... But we should not imitate that. We are in the lower stage. Therefore Deity worship required. Even if there is no temple, you can keep small Deity in a small box and open it. After taking bath, (indistinct), you can offer Him little patraṁ puṣpaṁ phalaṁ toyam ([[BG 9.26 (1972)|BG 9.26]]).

(If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.)

Little you can offer, little water. Where is the difficulty, Deity worship? You can worship Deity anywhere also. In a small box you can keep the Deity. And after taking bath you offer something. If you have nothing to offer, offer a little tulasī leaf. Or any leaf. That Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me. The real thing is whether you are lover and devotee. Then Kṛṣṇa will accept anything you offer. It is not you have to cook very sumptuously, very rich food, then Kṛṣṇa you'll offer. Kṛṣṇa is not after your food. Kṛṣṇa is after your devotion and faith. That can be created anywhere if you are actually sincere.

Sudāmā: There also is the position of, or some question is raised as to how to actually follow the authority. What is the authority between...?

Prabhupāda: Authority is your spiritual master. You do not know who is authority? Why this question is there? If one is initiated, then he accepted the authority. And if he does not follow the instruction of spiritual master, he is a rascal. He is defying the authority. That's all.

Sudāmā: The question also is there: the authority is the spiritual master, but the via media to the spiritual master... The position of... The difference between, like we were discussing in the automobile, of śikṣā and dīkṣā-guru. There is sometimes...

Prabhupāda: Then so śikṣā and dīkṣā-guru... A śikṣā-guru who instructs against the instruction of spiritual..., he is not a śikṣā-guru. He is a demon. Śikṣā-guru, dīkṣā-guru means... Sometimes a dīkṣā-guru is not present always. Therefore one can take learning, instruction, from an advanced devotee. That is called the śikṣā-guru. Śikṣā-guru does not mean he is speaking something against the teachings of the dīkṣā-guru. He is not a śikṣā-guru. He is a rascal.

Woman devotee: Well, people are instructing with these chanting sessions.

Prabhupāda: Because that is offense. Guror avajñā. First offense is guror avajñā, defying the authority of guru. This is the first offense. So one who is offensive, how he can make advance in chanting? He cannot make. Then everything is finished in the beginning. Guror avajñā. Everything is there. If one is disobeying the spiritual master, he cannot remain in the pure status of life. He cannot be śikṣā-guru or anything else. He is finished, immediately. Guror avajñā śruti-śāstra-nindanam, nāmno balād yasya hi... (Padma Purāṇa). You do not study all these things. You become initiated... There are ten kinds of offenses. Do you have any regard for these things or not? You must avoid these ten kinds of offenses. The first offense is to disobey the orders of guru. That is first offense. So if you are offensive, how you can become advanced by chanting? That is also not possible.

Woman devotee: Can we just have the chanting without instructions?

Prabhupāda: What is that?

Sudāmā: She wants to know actually that should they just have the chanting without reading your books or without instruction or following the program.

Prabhupāda: But that chanting must be pure. Your guru is writing books. If you think, "There is no necessity of reading books," that is guror avajñā. Do you mean to say I am writing these books whole night for selling and making money? Why do you think like that?

Woman devotee: So there should just be chanting and reading of the books.

Prabhupāda: Yes.

Woman devotee: But how much comment?

Prabhupāda: Huh?

Sudāmā: She says that how much comment should there be for reading the books. In other... Actually, the situation is that to be proper śikṣā, means that one must give instruction as the spiritual master. He has to follow your program, rising early...

Prabhupāda: That we have already sung: āra nā kariha mane āśā. Guru-mukha-padma. What is that? Read. Bhadra-vardhana: Āra nā kariha mane āśā.

Prabhupāda: Ah. But I do not think otherwise. Whatever guru has said, accept it, final. Āra nā kariha mane āśā. Don't divert from this. This is the infection. How you can divert from the instruction of guru?

Woman devotee: So just read it, not comment.

Prabhupāda: Yes. You read it or not read it, but you have to realize. Suppose one is illiterate, he cannot read, but he can follow. Anyone can follow the instruction of guru. Even he does not read because one is not educated. But, still if he follows the instruction of guru then he is going nicely. Āra nā kariha mane āśā, that is instruction. Do not need anything else. Stick to the principle of instruction of guru. Then you become perfect.

Sudāmā: Won't the person who is repecenting the guru, himself (indistinct)... What if the person was following

Prabhupāda: (indistinct) he is a rascal. (indistinct) Don't take him as a real (indistinct) guru, if he is deveating, he is a rascal.

Sudāmā: Is there anyway which one would know if he is deveating or not (indistinct)

Prabhupāda: Everything requires little intelligence. If one is dull then it is very difficult for him. Spiritual life is meant for intelligent person. Otherwise what is the difference between cats and dogs and human being. And everything is there. Those who are following, they are happy, practically you can see. And those who are not following, they are unhappy. Yes.

Woman devotee: Śrīla Prabhupāda, what do you consider is Gaurasundara's position presently?

Prabhupāda: That you can, everyone, can understand. (slight laugh) There is no explanation required.

Devotee (1): Prabhupāda, I have you've..., we've been reading your Caitanya-caritāmṛta...

(No Audio)

...comments, and in the Seventh Chapter and Eighth Chapter that you've been emphasizing very much this mantra,
:''śrī-kṛṣṇa-caitanya''
:''prabhu-nityānanda''
:''śrī-advaita gadādhara''
:''śrīvāsādi-gaura-bhakta-vṛnda''

You've asked your disciples to chant Hare Kṛṣṇa mantra at least sixteen times round on the beads. Can this mantra also be chanted afterwards, in addition, also on the beads?

Prabhupāda: No, no. I have advised that, that śrī-kṛṣṇa-caitanya, this Pañca-tattva, must be chanted, but that is kīrtana, and this is japa. Sixteen rounds, it is called japa. So kīrtana, when there is chanting, if you chant the Hare..., śrī-kṛṣṇa-caitanya prabhu, then it becomes very clear. There will be no offense. So therefore our process is, first of all chant Hare Kṛṣṇa, er, śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvās..., you get some strength, then chanting, very..., it will be easy.

Devotee (2): Śrīla Prabhupāda, if after finishing one's sixteen rounds of the mahā-mantra...

Prabhupāda: Hmm?

Devotee (2): ... Hare Kṛṣṇa, is it all right to...

Prabhupāda: It is not finished. If you have got time, if, if you haven't got to do anything else, you can continue, (laughter) sixteen hundred. It is not mechanical: "Now I have finished sixteen rounds, that's all." Why sixteen rounds? You chant sixteen hundred rounds. That is minimum. Because you cannot concentrate your mind in chanting, you have no attachment for chanting, that is a, a regulative principle. You must. You must finish this. Otherwise, those who are actually attached to the Hare Kṛṣṇa mahā-mantra, that, that Haridāsa Ṭhākura, they are chanting whole day and night. But you cannot imitate that. Your mind is not fixed up. Therefore it is minimum sixteen rounds. Not that "Because minimum sixteen, I cannot chant more." Why not more? You can chant more, more.

Devotee (2): Śrīla Prabhupāda, after, if, if we chant more than sixteen rounds, can we chant bhaja śrī-kṛṣṇa-caitanya in our japa? Is it all right...

Prabhupāda: No, no. Śrī-kṛṣṇa-caitanya is for, in the beginning it is done. Now you go on chanting as much as you can. And if you chant śrī-kṛṣṇa-caitanya, that is also very good. There is no prohibition.

Devotee (3): How do we become free of envy?

Prabhupāda: Hmm?

Devotee (4): How to become free of envy. How do we become free of envy?

Prabhupāda: Envy?

Devotee (4): Mmm.

Prabhupāda: You don't become envious to your spiritual master. Then you will become free from envy. As soon as you become envious to your spiritual master, then you will..., then begins envious. Chant Hare Kṛṣṇa.

Devotees: Jaya! (end)

710308 - Lecture SB 07.06.22-25 - Calcutta

2019-11-22T14:55:33Z

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Devotee: Śrīla Prabhupāda's morning lecture on the 8th, 1971, March. Came a bit later in, the day.

Prabhupāda: ...Becomes present no. The stone is also another kind of energy, material energy. Eh? Just like you do not know that this nail is very hard, very hard. You cut your nail you don't feel but just a half an inch below if you cut your skin, you feel. That does not mean this nail is not production of my body. Is it not? Eh? Even there is no sensation in the nail. That does not mean that it is not production of my body. Similarly even if you see a stone without any life that does not mean it is without Kṛṣṇa. It is another Kṛṣṇa energy. That is called external energy.

Just like we can see and do not see. The nail you do not feel sensation, just below the nail you feel sensation. Eh? So the skin is also produced by my energy and the nail is also produced by my energy but in one place I do not perceive in another place I perceive.

Material, what is this material world? Material world where Kṛṣṇa is not perceived. It appears Kṛṣṇa is absent, it is something else. That is nail when you forget Kṛṣṇa. The place is such nail that here forgetfulness of Kṛṣṇa is stronger, not sensation. Otherwise Kṛṣṇa... It is Kṛṣṇa's energy. Kṛṣṇa, this forgetful is also Kṛṣṇa's energy. It is stated in the Śrīmad Bhagavad-gītā:
aham sarvasya..,
:''sarvasya cāhaṁ hṛdi sanniviṣṭo''
:''mattaḥ smṛtir jñānam apohanaṁ''(ca)
([[BG 15.15 (1972)|BG 15.15]])

(I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the Vedas.)

Jñānam—sensation, then perception. Apohanaṁ no (indistinct). Everything is emanating. Eh? This is contradictory, acintya. We may argue how is that? In one place there is perception and in another place there is no perception, how they can be of the same source, same energy. Therefore acintya. Everything Kṛṣṇa's acintya, you can earn, adjust but there is adjustment in higher level of understanding.
:''vyāpako-vyāpako''
:''vyāpya-vyāpaka-nirdeśyo''
:''hy anirdeśyo 'vikalpitaḥ''
([[SB 7.6.22|SB 7.6.22]])

(The Supreme Personality of Godhead, the supreme controller, who is infallible and indefatigable, is present in different forms of life, from the inert living beings (sthāvara), such as the plants, to Brahmā, the foremost created living being. He is also present in the varieties of material creations and in the material elements, the total material energy and the modes of material nature (sattva-guṇa, rajo-guṇa and tamo-guṇa), as well as the unmanifested material nature and the false ego. Although He is one, He is present everywhere, and He is also the transcendental Supersoul, the cause of all causes, who is present as the observer in the cores of the hearts of all living entities. He is indicated as that which is pervaded and as the all-pervading Supersoul, but actually He cannot be indicated. He is changeless and undivided. He is simply perceived as the supreme sac-cid-ānanda (eternity, knowledge and bliss). Being covered by the curtain of the external energy, to the atheist He appears nonexistent.)

He is personally vyāpaka—localized, but His energy is vyāpya. It spreads everywhere in His creation.
:''kevalānubhavānanda-''
:''svarūpaḥ parameśvaraḥ''
:''māyayāntarhitaiśvarya''
:''īyate guṇa-sargayā''
([[SB 7.6.23|SB 7.6.23]])

So Kṛṣṇa can be realized, kevalānubhava. Kevalānubhava means—you can understand. Eh? Even though you cannot see face to face. One who is advanced he can understand. Just like in this body you do not see what is the soul. A dead man, when a man is dying you do not know what is that particle, spirit soul is passing. How it is passing? No scientist (indistinct) man. No medical man can (indistinct) out but he can feel it that the soul is gone—anubhava. This is called anubhava. Anubhava.

So this anubhavānanda this as you are advanced in Kṛṣṇa consciousness that anubhavānanda—feelings—feelings from feelings you—have a spiritual bliss. Anubhavānanda svarūpaḥ. Not that Kṛṣṇa is impersonal, Kṛṣṇa is void. He is person but in our present position because we have got blunt material senses it is not possible to see Him face-to-face. But anubhavānanda but saintly persons, advanced devotees they see Kṛṣṇa's presence and they derive transcendental bliss in that. Anubhavānanda svarūpaḥ.

Kevalānubhavānanda-svarūpaḥ parameśvaraḥ. Svarūpaḥ, svarūpaḥ means—form, parameśvaraḥ—the Supreme Personality of Godhead. See; a devotee, advanced devotee sees Kṛṣṇa is present here. He's talking with me, He's dancing. Everything—anubhavānanda. Anubhavānanda svarūpaḥ.

Just like Prahlāda Mahārāja and Hiraṇyakaśipu. When Prahlāda Mahārāja was..., and his father was just trying to kill him with his sword. So the boy was seeing on the, what's it called? Pillar. Or what is called?

Devotee: Column?

Prabhupāda: Column, yes. He was seeing on the column, because he challenged, "Where is your Kṛṣṇa." He said, "Kṛṣṇa is everywhere." And immediately he was seeing on the column. So Hiraṇyakaśipu immediately to disrupt, "Is He there in the column?" Attack. So the same place, Hiraṇyakaśipu was there and Prahlāda was there. He is seeing but he cannot see. Just like when Kṛṣṇa manifested his virāṭ-rūpa, Arjuna saw, not others. Similarly one who is advanced devotee he is sadaiva hṛdayeṣu vilokayanti (Bs 5.38). 24 hours he is seeing Kṛṣṇa minimum, anubhavānanda.

(I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.)

Kevalānubhavānanda-svarūpaḥ parameśvaraḥ. Kevalānubhavānanda not like sahajiyās. Oh we have struggled (?) nights, I went to such and such place. I saw Kṛṣṇa's rāsa-līlādancing. You know. The Gosvāmīs they anubhavānanda, their, their process of devotional service was anubhavānanda. Caitanya Mahāprabhu also exhibited this anubhavānanda. "Where is Kṛṣṇa, where is Kṛṣṇa?" He is jumping on the water, in the sea. And similarly Gosvāmīs also. He rādhe vraja-devike ca lalite he nanda-sūno kutaḥ (Ṣaḍ-gosvāmy-aṣṭaka, 8).

"I am feeling that You are somewhere here, but where You are?" This is anubhavānanda. He rādhe vraja-devike ca lalite he nanda-sūno kutaḥ. No advanced devotee will say that Kṛṣṇa was talking last night with me. There is many books like that. One book was presented by the group Vijaya Krishna Goswami group. There is a book like that. Hm. Kṛṣṇa is coming and talking just like a boy, in this way describe. There is another group like that in Poona, Lilyfry (?) He and his women they also write like that. Kṛṣṇa was snatching his cloth, harried (?) and took his soul. There is. But we do not find all this nonsense in the life of Gosvāmīs or Caitanya Mahāprabhu. This is called sahajiyaism.

Here also it is said anubhavānanda, kevalānubhavānanda-svarūpaḥ parameśvaraḥ. One should see parameśvaraḥ, the Supreme Personality of Godhead, as Caitanya Mahāprabhu saw it or the Gosvāmīs saw it. They knew Kṛṣṇa is somewhere in the vraja-pure, in the Vrajabhūmi. Kṛṣṇa is somewhere, must be somewhere here but he does not see. He sees the presence and he touch him.
:''he rādhe vraja-devike ca lalite he nanda-sūno kutaḥ ''
:''śrī-govardhana-kalpa-pādapa-tale kālindī-vane kutaḥ ''
:''ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau''
(Ṣaḍ-gosvāmy-aṣṭaka, 8)

(I offer my respectful obeisances unto the Six Gosvāmīs, namely Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī and Śrī Gopāla Bhaṭṭa Gosvāmī, who chanted very loudly everywhere in Vṛndāvana, shouting, "O Queen of Vṛndāvana, Rādhārāṇī! O Lalitā! O son of Nanda Mahārāja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on the bank of the Yamunā? Where are you?" These were their moods in executing Kṛṣṇa consciousness.)

Their business is that Kṛṣṇa is somewhere here. I cannot see, "So where are You Kṛṣṇa? Where are You Kṛṣṇa?" So in this way they are crying and wandering all over the vraja-pure. Khedair—I cannot see You. You are here but I cannot... I am so sinful I cannot see you. Khedair mahā-vihvalau—just like madness. This is called vihvalau, vihvalau, bhajana by separation. Always feeling Kṛṣṇa's presence at the same time that he cannot see—in this way.

:''kevalānubhavānanda-''
:''svarūpaḥ parameśvaraḥ''

:''kevalānubhavānanda-''
:''svarūpaḥ parameśvaraḥ''
:''māyayāntarhitaiśvarya''
:''īyate guṇa-sargayā''
([[SB 7.6.23|SB 7.6.23]])

(The Supreme Personality of Godhead, the supreme controller, who is infallible and indefatigable, is present in different forms of life, from the inert living beings (sthāvara), such as the plants, to Brahmā, the foremost created living being. He is also present in the varieties of material creations and in the material elements, the total material energy and the modes of material nature (sattva-guṇa, rajo-guṇa and tamo-guṇa), as well as the unmanifested material nature and the false ego. Although He is one, He is present everywhere, and He is also the transcendental Supersoul, the cause of all causes, who is present as the observer in the cores of the hearts of all living entities. He is indicated as that which is pervaded and as the all-pervading Supersoul, but actually He cannot be indicated. He is changeless and undivided. He is simply perceived as the supreme sac-cid-ānanda (eternity, knowledge and bliss). Being covered by the curtain of the external energy, to the atheist He appears nonexistent.)

But He is not within this material world. Māyayāntarhitaiśvarya, He is present in Goloka Vṛndāvana and still He is present everywhere. Goloka eva nivasaty akhilātma-bhūto (Bs 5.37). His place is at.., His abode is in Goloka Vṛndāvana but a still He is everywhere.
:''Māyayāntarhitaiśvarya''
:''īyate guṇa-sargayā''
([[SB 7.6.23|SB 7.6.23]])

:''tasmāt sarveṣu kāleṣu bhūteṣu''
:''dayāṁ kuruta sauhṛdam''
:''bhāvam āsuram,''
:''bhāvam āsuram unmucya''
:''yayā tuṣyaty adhokṣajaḥ''
([[SB 7.6.24|SB 7.6.24]])

(Therefore, my dear young friends born of demons, please act in such a way that the Supreme Lord, who is beyond the conception of material knowledge, will be satisfied. Give up your demoniac nature and act without enmity or duality. Show mercy to all living entities by enlightening them in devotional service, thus becoming their well-wishers.)

(pause)
:''yasmād evaṁ''
:''tasmāt sarveṣu bhūteṣu''
:''yathocitaṁ dayāṁ''
:''sauhṛdaṁ ca kuruta''
(Bhāvārtha-dīpikā, 7.6.24)

:''śrī-vigrahārādhana-nitya-nānā-''
:''śṛṅgāra-tan-mandira-mārjanādau''
(Śrī Śrī Gurv-aṣṭaka, 3)

(The spiritual master is always engaged in the temple worship of Śrī Śrī Rādhā and Kṛṣṇa. He also engages his disciples in such worship. They dress the Deities in beautiful clothes and ornaments, clean Their temple, and perform other, similar worship of the Lord. I offer my respectful obeisances unto the lotus feet of such a spiritual master.)

This is the beginning, Bhāgavata darśana—worshipping the Lord by the arcanā-mārga. Śrī-vigrahārā—śrī-vigraha the form of the Lord. Ārādhana—worshiping. Śrī-vigrahārādhana-nitya-nānā, śṛṅgāra—and various kinds of dress and decorating. Tan-mandira-mārjanādi āśu (?) This is the beginning according to the rules and regulations described in the śāstras, one has to begin this vidhi bhakti. Prescribed duties in devotional service. Everyone should learn how to worship, there is a beginning. But if you simply remain in that way. Of course one cannot remain, we make advance. Na tad-bhakteṣu cānyeṣu (?). One is stateless.

Ah,.. The other day perhaps some of you accompanied me in that buy this house. That somebody went to call Baka and he came. That he is now busy. He's busy in worshipping the Deity and in one hour he will not be free. Kaniṣṭha-adhikārī, in the lower stage. Because he does not know how to respect the devotees.
:''na tad-bhakteṣu cānyeṣu''
:''sa bhaktaḥ prākṛtaḥ ''
(smṛtaḥ)

([[SB 11.2.47|SB 11.2.47]])

(A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prākṛta-bhakta, a materialistic devotee, and is considered to be in the lowest position.)

He is thinking that he is very busy in worshipping the Deity but does not show respect to a devotee. He is kaniṣṭha-adhikārī. But here Prahlāda Mahārāja recommends:
:''tasmāt sarveṣu bhūteṣu''
:''dayāṁ kuruta sauhṛdam''
([[SB 7.6.24|SB 7.6.24]])

(Therefore, my dear young friends born of demons, please act in such a way that the Supreme Lord, who is beyond the conception of material knowledge, will be satisfied. Give up your demoniac nature and act without enmity or duality. Show mercy to all living entities by enlightening them in devotional service, thus becoming their well-wishers.)

That you, you should know that Kṛṣṇa is present everywhere. So for Kṛṣṇa's service everything should be engaged. This is madhyama-adhikārī. Prahlāda Mahārāja is recommending to his friends to become madhyama-adhikārī, not kaniṣṭha-adhikārī. Kaniṣṭha-adhikārī they may be very much expert in worshipping the Deity, that is also required. But at the same time they should learn how to do good to others. How to respect a devotee. If he does not know that: na tad-bhakteṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ. He is prākṛtaḥ—material devotee. There is two positions by following the rules and regulations as described in the śāstras. From the material platform we gradually rise to the transcendental platform. But if you simply stick to the material platform do not make improvement. Then that is, That happens. So, "I am busy now. I am now busy for one hour. I cannot see a devotee although he is at my door." This is kaniṣṭha-adhikārī.

So Prahlāda Mahārāja recommends that you, dayāṁ kuruta sauhṛdam. Because Kṛṣṇa is everywhere, so if, if you show your mercy to everyone. What is that mercy? To call him into Kṛṣṇa consciousness. That is my (mercy). Just try to engage everything in Kṛṣṇa's service. Try to convert everyone to Kṛṣṇa consciousness, dayāṁ kuruta sauhṛdam. Bhāvam āsuram unmucya yayā tuṣyaty adhokṣajaḥ and give up this demoniac principals. What is God? Demoniac principle—what is God? God is everywhere you have to learn the art how to see Him and how to serve Him.

This is asura-bhāva—what is God? Can you show me? Why don't you see? You will see, if you don't see now, you will see at the time of death. How God is. You'll see. Just wait for that moment. That time you cannot say, "Oh, can you show me God? Can you show me God?" "Yes, here is God." Just like Hiraṇyakaśipu, "Here is God." Uuuum! Bas, Finished. (Laughter) so if you want to see God like that, then you wait you will see. You cannot say there is no God. There is God. But He will be present in a different way. He will be present in a different... Huh? For a devotee: premāñjana-cchurita-bhakti-vilocanena (Bs 5.38).

(I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.)

He is seeing God everywhere, every time. You do not see every, everywhere, every time God. All right, wait for it, that's all. You'll see God. Kṛṣṇa says: mṛtyuḥ sarva-haram āham ([[BG 10.34 (1972)|BG 10.34]])

(I am all-devouring death, and I am the generating principle of all that is yet to be. Among women I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience.)

"I am with you at death. When I take away everything." Sarva-haram. That is I am; definition. So why don't you see God? Don't you see, another man dies, you will see also, at that time. You'll see Yamarāja, representative of God, how he catches you, how he takes away.

Prahlāda Mahārāja recommends that: bhāvam āsuram unmucya. "You give up this rascal lust(?)—there is no God. And God, God is not there." No. Try to understand God, try to see God. And so how you can see God? That is also said: dayāṁ kuruta sauhṛdam. Just be merciful to everyone, to bring them into Kṛṣṇa consciousness. That is premā, Kṛṣṇa wants.
:''sarva-dharmān parityajya''
:''mām ekaṁśaraṇaṁ ''
:(vraja)
([[BG 18.66 (1972)|BG 18.66]])

(Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.)

Kṛṣṇa wants it. So you serve Kṛṣṇa, to fulfil His mission. That just surrender unto Kṛṣṇa. Try in various ways and that is attempt. How one can convert persons to surrender unto Kṛṣṇa. This is our plan. Sevonmukhe hi jihvādau ([[CC Madhya 17.136|CC Madhya 17.136]]).
:''yena tena prakāreṇa manaḥ kṛṣṇe niveśayet''
:(Brs 1.2.4)

(One should fix his mind on Kṛṣṇa by any means. All the rules and prohibitions mentioned in the śāstras should be the servants of this principle.)

Somehow or other let me be engaged in Kṛṣṇa consciousness. Yena tat. Sarve vidhi-niṣedhā syur etayor (Brs 1.2.4). Not in the beginning all the vidhis are there present. But find out how this man can be turned into Kṛṣṇa consciousness. That is the trick. Not any stereotype to it. Ananta ācāryas. So one has to find out the trick, how one can engage others into Kṛṣṇa consciousness. Yena tena prakāreṇa. Sarve vidhi-niṣedhā syur etayor eva kiṅkarāḥ (Brs 1.2.4).

So Prahlāda Mahārāja advises everyone to become preacher, he is also preacher. He, Prahlāda Mahārāja when he was offered benediction by Lord Nṛsiṁhadeva. He's preacher, just see, he is preaching amongst his class friends. Prahlāda Mahārāja's position is preacher. Meditation. So he is teaching others also to become preacher. Tasmāt sarveṣu bhūteṣu, sarveṣu bhūteṣu—all living entities. Dayāṁ kuruta sauhṛdam, just like a friend, be merciful on them. Don't be envious. Just like a medical man, sometimes operating.

The operating surgical operation going on and the patient is crying and calling by ill names. "You śva-paca what you are doing." You see? But a still he has to do that. Yes. He has to do that. He may call śva-paca and thakurbhel (?) but he has to do it. Dayāṁ kuruta. They may cry, "What is this nonsense Kṛṣṇa consciousness, you live with your own business, why do you come here to disturb us? You chant, why do you come here?" They say like that. You have no experience?

Devotee: (indistinct)

Prabhupāda: Just like Jagāi and Mādhāi. They attacked Nityānanda prabhu, "Why you have come here? You chant Hare Krishna, then go away. Why you have come here? Let us joke." But still Nityānanda prabhu said, "No." Please once chant Hare Krishna. This is the duty of a preacher. And although they revolted, a still by the grace of Nityānanda they became parama-vaiṣṇava's. Dayām, dayām means—to the lower grade. Dayām. Unless one is in the higher grade, he cannot show any dayām—mercy.

A bank clerk how he can show mercy? Mercy, one can show, one who has got some assets, so dayām. Vividhāḥ(?), vividhāḥ the Ramakrishna mission uses vividhāḥ. Vividhāḥ means—cut the throat of the goat and the meat may be given to their friends. That is vividhāḥ. And what, what fault this goat has done? And Brahma, Brahma is eating Brahma. They will put arguments like that. Ramakrishna himself he gave this reason, he was eating fish and he gave this reason. That Brahma, Brahma, my belly is also Brahma.

So...
:''tasmāt sarveṣu kāleṣu bhūteṣu''
:''dayāṁ kuruta sauhṛdam''
([[SB 7.6.24|SB 7.6.24]])

(Therefore, my dear young friends born of demons, please act in such a way that the Supreme Lord, who is beyond the conception of material knowledge, will be satisfied. Give up your demoniac nature and act without enmity or duality. Show mercy to all living entities by enlightening them in devotional service, thus becoming their well-wishers.)

(aside:) Not like that.

Bhāvam āsuram unmucya yayā tuṣyaty. Give up this earthly heart. This earthly heart means if one does not understand what is God. What is our relationship? How he will preach? So these kind of questions. Can you show me God? What is God? Have you seen God? These are āsura. Asurānīka. Prahlāda Mahārāja says give up this nonsense, rascaldom. Āsura-bhāva—atheism. God is everywhere try to understand God, Kevalānubhavānanda-svarūpaḥ. You can simply see as you become purified so you can see that is God. Not that you have to see personally, cheek to cheek, eye-to-eye. And give up this godlessness and preach. Be merciful to others this is Prahlāda Mahārāja's instructions.
:''yasmād evaṁ''
:''tasmāt sarveṣu bhūteṣu''
:''yathocitaṁ dayāṁ''
(bhāvārtha-dīpikā, 7.6.24)

Yathocitam. Not that if you approach somebody and try to preach Kṛṣṇa consciousness. You, you for. It is not that you'll be able to make him immediately Kṛṣṇa conscious. That is not possible but the yathocitaṁ, you try, your best. That is your service. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs 1.2.234). When you render service, it is not that, that you have to turn one into Kṛṣṇa consciousness but if you try. If you do your duty on behalf of Kṛṣṇa. That will elevate you. That will help you being recognised by Kṛṣṇa. "Oh, there is a devotee, he is trying his best," that's all. It does not matter whether you have converted somebody or not. You can say simply, "Kindly chant Hare Krishna. Kindly chant Hare Krishna." Just like we appeal in the meetings, and it is so easy, why don't you take to it? And that is our preaching, that's all. Remember, a still although it is so easy they will not take, āsuram bhāvam. Āsura. So easy I don't, know. Caitanya Mahāprabhu (indistinct):
:''etādṛśī tava kṛpā bhagavan mamāpi''
:''durdaivam īdṛśam ihājani nānurāgaḥ''
(Śikṣāṣṭaka 2)

(O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of transcendental names, such as Kṛṣṇa and Govinda, in which You have invested all Your transcendental energies. There are no hard and fast rules for chanting these names. O My Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.)

"You are so kind, my dear Lord, that You are present before me in Your holy name. I can chant it very easily but I am so unfortunate I don't take this."

You call him to chant Hare Krishna, he'll never take. He's so unfortunate. It is very easy, what is the difficulty? Hare Krishna. Even this child can take, if they are actually sane. But the āsura-bhāva, they are thinking, "Oh what is this nonsense Hare Krishna? Let me go my office and take some earning." You see? But the preacher has to take the trouble, to bother him, that please chant Hare Krishna, please chant Hare Krishna. This is mercy.
:''tuṣṭe ca tatra kim alabhyam ananta ādye''
:''kiṁ tair guṇa-vyatikarād iha ye sva-siddhāḥ''
:''dharmādayaḥ kim aguṇena ca kāṅkṣitena''
:''sāraṁ juṣāṁ caraṇayor upagāyatāṁ naḥ''
([[SB 7.6.25|SB 7.6.25]])

(Nothing is unobtainable for devotees who have satisfied the Supreme Personality of Godhead, who is the cause of all causes, the original source of everything. The Lord is the reservoir of unlimited spiritual qualities. For devotees, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification and liberation, which are all automatically obtainable under the influence of the modes of nature? We devotees always glorify the lotus feet of the Lord, and therefore we need not ask for anything in terms of dharma, kāma, artha and mokṣa.)

I shall explain this point. (break)

Guest: (indistinct)

Prabhupāda: They are not at all sincere, mūḍhās. They are described in the śāstra as asses. They have no intelligence. Mūḍhā. Na māṁ duṣkṛtino mūḍhāḥ ([[BG 7.15 (1972)|BG 7.15]]).

(Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me.)

They are thinking, "Everyone thinks I am most sincere, I'm advancd." Everyone thinks like that. That is not, this is māyā. "Oh, I am so advanced, I have learnt everything. Now I can see..." You see?

Guest: (indistinct)

Prabhupāda: What is that mathematics? What is that mathematics? So Bhaktivinode Ṭhākura says: jaḍa-vidyā saba māyāra vaibhava itaḥ (vidyāra vilāse, 3)

Tomāra bhajane bādhā, this so-called intricacies of mathematics science. They are absorbed in their brain. Tomāra bhajane bādhā, they are simply impediments for advancing in Kṛṣṇa consciousness. That is the qualification. They are putting so many solid impediments for advancing. Against advancing. So what is the value of this? My business is how to become Kṛṣṇa conscious and let my life perfect. And all these things are simply impediments. Then what is the value of it? Technology (?) Therefore Bhaktivinode Ṭhākura said, "They are simply impediments," tomāra bhajane bādhā.
:''anitya soṁsāre,''
:''moha janamiyā,''
:''jīvake koroye gādhā''
(vidyāra vilāse, 3)

(By so-called scientific improvements, the scientist has become an ass.)

He is already gādhā—an ass and he becomes a greater ass. This because he is thinking, "Oh, I've discovered such Institute of Mathematics and Physics and discovered this law and..." He is absorbed in that thought but that thought means a stumbling block for his Kṛṣṇa consciousness. Therefore he was formally an ass, now he is greater ass. In the beginning he was mūḍhāḥ—ass, now he has become greater ass. That's all. So do you think that to become greater ass is intelligent? What is your opinion? Greater ass!

Guest: (indistinct)

Prabhupāda: Bigger.

Audience: (Laughter)

Guest: (indistinct)

Prabhupāda: Eh? Without mathematics one is smaller?

Audience: (Laughter)

Prabhupāda: But with mathematicism? Bigger... So we have to honor big ass? You see? Because there is a big ass is established. Therefore we have to honor him? We haven't got to dishonor because: tṛṇād api sunīcena taror iva (Śikṣāṣṭaka, 3). But we should know there is a big ass. That's all.

Guest: (indistinct)

Prabhupāda: Eh?

Guest: (indistinct)

Prabhupāda: Yes, yes.

Guest: (indistinct)

Prabhupāda: No, he wanted, he wanted to be mathematician—big ass.

Guest: (indistinct)

Audience: (Laughter)

Prabhupāda: So Kṛṣṇa gave him intelligence, "Yes you become mathematics..." Kṛṣṇa is merciful, "All right you become.." He wanted to be a big politician, "All right you become politician." But His open instruction, "Give up all this nonsense, surrender." But if he does not do that, all right Kṛṣṇa is there. He is appealing, "All right you do it." I give you facility.
:''bhrāmayan sarva-bhūtāni''
:''yantrārūḍhāni māyayā''
:''īśvaraḥ sarva-bhūtānāṁ''
:''hṛd-deśe 'rjuna tiṣṭhati''
([[BG 18.61 (1972)|BG 18.61]])

(The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.)
Ca anumantā upadraṣṭā ([[BG 13.23 (1972)|BG 13.23]])

(Yet in this body there is another, a transcendental enjoyer who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.)

Eh? He is a persistant? I have given that example. That ah... When I was in Allahabad, that (indistinct), so I was sitting on my table at the electric fan, was going on. My eldest son, at that time he was two and a half years old. He touched that blade, he cut, he cried, "Save me." So another doctor was sitting, he advised me, "Just slow down and it will turn." So I slowed it down and I did not puzzle it to touch pyang! pyang! So I said, "Again touch." "No."

Audience: (Laughter)

Prabhupāda: "Again touch." "No." So that was the way. So when this child has persistant it, let him do one thing. You see? And when he will experienced, then he'll come right. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate ([[BG 7.19 (1972)|BG 7.19]]).

(After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.)

He will go on being all kinds nonsense but after many, many births. He'll come to his sense, he'll become wise, at that time he surrenders to Kṛṣṇa. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ([[BG 7.19 (1972)|BG 7.19]]). So Kṛṣṇa gives sanction, without sanction nobody can be anything, that's a fact. But how does he gives sanction? You are persistant. "Oh, all right. You do it."

But He is open and shut. Sarva-guhyatamaṁ ([[BG 18.64 (1972)|BG 18.64]]).

(Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.)

"I am just telling you the most confidential instruction. Give up all nonsense. Just surrender." Is that clear?

Guest: (indistinct)

Prabhupāda: Hm. That's right. Without Kṛṣṇa's sanction nobody can be but Kṛṣṇa is very kind. Ye yathā māṁ prapadyante ([[BG 4.11 (1972)|BG 4.11]]).

(All of them—as they surrender unto Me—I reward accordingly. Everyone follows My path in all respects, O son of Pṛthā.)

That is Kṛṣṇa's kindness. He is kind to the thief and he is kind to the householder. Householder is praying, "My dear Lord, let there not be any burglary at night." And the burglar is praying, "Kindly help me, I shall go somewhere and steal something." So Kṛṣṇa can do? He has to help him and him also.

Audience: (Laughter)

Prabhupāda: That is Kṛṣṇa's business. He has to help the burglar and he has to help the householder. Both. And Kṛṣṇa says, "Why you are burglar? Why you are householder? You just become devotee. Then your problem is solved." But he wants to remain a burglar and he wants to be householder and there is struggle. And Kṛṣṇa has said yes... all right. (End)

760606 - Conversation - Los Angeles

2019-11-22T14:39:03Z

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Prabhupāda: …just like you are also following the instructions, spiritual instructions. So we see those disciples who observe these four regulative principles, they become (indistinct) according to the advice from the brāhmaṇas. It is very good, yad yad ācarati śreṣṭhas ([[BG 3.21 (1972)|BG 3.21]]).

(Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.)

If the leaders of the society accept something, then the followers, they also accept. So that brainwork must be there. Just like in the whole body, the brain is the most important part. If one of your arms is cut off, you do not die; but if the head is cut off, you will die. So the brāhmaṇa community of the society must be maintained; otherwise who will guide? Without brain, who will guide the arms and the legs and the head?

So at the present moment that is lacking. The brain society is practically nil, and they are not eager to establish or to educate a section of people to become perfect brāhmaṇas. There is no such arrangement. There is engineering college, medical college—so many different departments are there, educational institutions—but there is no institution throughout the whole world how to train a class of men to become perfect brāhmaṇas, or intelligent class. That is this Kṛṣṇa consciousness movement. We are just trying to set up a section of the people to become very, very intelligent. And who is very, very intelligent? One who knows God. He is intelligent. That is the end of knowledge. As any educational program it has got an end, so we are getting knowledge in so many ways, but end of knowledge is to know God. That is called Vedānta. Vedā means “knowledge”; anta means “end.” Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3).

(If one can understand the Supreme Personality of Godhead, the controller of all controllers, one can understand everything else.)

That is the end of knowledge. Simply by knowing God, you know everything.

So that knowledge is lacking and being covered. So we are trying to give this knowledge to human society. Anyone helps this movement, he also becomes recognized by God. (indistinct aside to devotee about light) Therefore they have got Vedic process. Brain must be maintained. Just like if somebody is coming to attack you, you first of all try to protect your brain, head. Is it not? And his hands, not his legs. So the brāhmaṇa, kṣatriya. Brāhmaṇa is the brain, and the hands are the kṣatriyas. The brāhmaṇa, kṣatriya, and everyone is maintained by food, digestion—that is belly. Unless you digest nicely, then the brain will not act, and legs…, hands will not act.

Devotee: And then the legs, śūdras?

Prabhupāda: All of them required. They have got different functions. That is scientific division of human society. Somebody must work as brain, somebody works as hand, somebody works as belly, and somebody must work as legs. That is complete body. So other things are taken care of, but the government, the (indistinct), they are neglectful about this brain, brāhmaṇa. That is the defect of modern civilization. Therefore the human society is in more or less chaotic condition. There are so many educated leaders, so many universities, but still the society is not working. They are trying to adjust things in the United Nations. That is also not doing, because there is no brain, no brāhmaṇa. That is a fact. They do not know how to act. Everybody is whimsically saying something: “I think,” “I believe.” “You believe,” “I believe,” “He believes.” Everyone believes. Who we should accept? What is the standard? From the present civilization everyone is coming forward: “I believe.” You believe; I also believe. You don’t accept my belief; I don’t accept your belief. Finished. Whole adjustment is wrong. So there must be standard belief. If everyone puts forward his own belief, then which one will be the standard? So we are taking the Kṛṣṇa’s instructions as standard. And that is the fact. There must be something standard. In the society, in such condition that “I believe,” “You believe,” “He believes,” what is the standard?

Devotee: Chaos.

Prabhupāda: Yes. That is the present condition. They are manufacturing their own ideas. They cannot accept the standard idea. If the whole human society in the United Nations passes a resolution that “The standard ideas advocated by the Kṛṣṇa consciousness movement we shall accept,” immediately all problems solved. That is a fact.

Devotee: Prabhupāda, we have very strict standards. There is no second chance. We have a no smoking, no drinking, no drugs or anything. Just one offence, they are released for a lifetime—they can never return. So it’s a very strict standard. We are the only corporate structure in North America. We have a very intelligent lawyer to put it into corporate rules, because sometimes people say that it is taking away their freedom of choice. After working hours you can have it legally on your papers that they cannot drink while working, but we have it even while on off-hours. Our people work pretty hard.

One question I wanted to ask you—I talked to Guru dāsa about it quite a bit—was as far as chanting rounds were concerned. Our people do work often sixteen, seventeen, eighteen hours a day, because we want to make this thing work. And sometimes we find that sixteen rounds, they don’t do any, because in the end, it is not possible; they just don’t have time, because of the work. Is there some kind of standard that we could set that would be…

Prabhupāda: General regulation is, suppose today you could not complete sixteen rounds—say you have completed twelve rounds—so the next day you complete four rounds. That means twenty rounds. Next day regular sixteen rounds, plus yesterday’s. That is the rule. Anyway, something is better than nothing. (laughter) But the rule, regulation is, just like the Gosvāmīs, they, if they missed chanting rounds, they would not sleep, completely. That is vow, dṛḍha-vrata. In Sanskrit it is called dṛḍha-vrata. That makes very strong spiritual strength.

Devotee: Part of the problem from our point is that we hide our bead bags, because people think we’d be very ridiculous to be carrying a bead bag around.

Prabhupāda: That is (indistinct). Convince them. They can carry, what is called? Trans…, transistor.

Devotee: Transistor radio.

Prabhupāda: Like a log. (laughter) And if you cannot carry it always… So it is very big social problem.

Devotee: So we have to be careful of our position, because some people they have told me that, “I would be walking down the street sometime, and we passed the devotees…”

Prabhupāda: No. You can say that “I have got some defect in my hand. I have got some defect for chanting. Therefore I have covered it.” (laughter)

Hari Śauri: Sometime I have had people ask me why my hand is bandaged up.

Devotee (2): This idea of teaching tennis is actually a good platform for preaching, because the people in America are so eager to learn how to play tennis. If they can tell all their customers, “Now if you want to play tennis very good, you have to follow these four rules; that will help you play tennis.”

Prabhupāda: No, this tennis—not exactly like this—but this ball-throwing, you see in the Bhāgavata, the queens of Kṛṣṇa on the roof, they are playing ball, throwing ball. That was a form of exercise—of course for the high-class kings and queens. Ordinary man, he is working all the day; he hasn’t got time to take to sporting. But queens, they have nothing to work. So on the roof of the palace they are playing this ball, this kind of tennis. I think that tennis is also meant for very high-class society, eh?

Devotee (2): Formerly it was just very exclusive. But now it is becoming the most popular sport in America.

Devotee: Thirty-seven million people out of two hundred and twenty million people are now playing tennis. So it is the most popular sport. It is just a catalyst for media.

Prabhupāda: I have seen in that park.

Devotee: Yes, Rancho Park.

Prabhupāda: Huh?

Devotee: Rancho Park.

Prabhupāda: What it’s called?

Devotee: Yes, where they (indistinct).

Prabhupāda: Early in the morning they are playing tennis.

Devotee: Right. We went for a walk one time, when I went out on a walk with you, and we were passing by the tennis courts, and all my friends were coaching friends, so I kind of hid in the middle of the group, because they would think I was a little bit crazy to be a devotee. And so I’ve had a lot of disguise. We are just using tennis as a medium. If the company fails tomorrow, then we know that we will always go straight to the temple. But right now it is a tremendous opportunity for us, because they become attracted to us, because we don’t have shaved heads, because we aren’t carrying bead bags externally. So they like us, and they become our friends.

Prabhupāda: In the (indistinct), yena tena prakāreṇa mana kṛṣṇe niveśayet: somehow or other draw the attention to Kṛṣṇa. So if the tennis player somehow or other comes to chant Hare Kṛṣṇa, he gets (indistinct). Not that one has to live in the temple. Somehow or the other, if he chants Kṛṣṇa’s name, he’s a devotee. Yena tena prakāreṇa mana kṛṣṇe niveśayet. There is a verse. Somehow or other if somebody comes to the light, he takes, he sees sense—like that. So this is Kṛṣṇa consciousness. Somehow or the other be conscious of Kṛṣṇa. In the Bhagavad-gītā it is said, man-manā bhava mad-bhakto ([[BG 18.65 (1972)|BG 18.65]]).

(Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.)

Man-manā means “think of Me.” In another place,
:''yoginām api sarveṣāṁ''
:''mad-gatenāntar-ātmanā''
:''śraddhāvān bhajate yo māṁ''
([[BG 6.47 (1972)|BG 6.47]])

(And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.)

“Of all yogis, one who is thinking particularly of Me (indistinct) is considered the best.” So somehow or the other if people are educated to think of Kṛṣṇa, that will be a great benefit in his life. Simply thinking. Other things you may do or may not do, but thinking of Kṛṣṇa is very, very important. That is education, first-class education. Somehow or other.

So thinking of Kṛṣṇa means he is becoming purified. Material life is impure. Due to our impurity, we are attached to this material body. So the more you purify, then you come to your spiritual body. And when you are completely purified, no more restriction. No more (indistinct). The example given is the iron rod. You put it in the fire so it becomes warmer; gradually it becomes red-hot. When it is red-hot it is no more iron rod; it is fire. Is it not? So if you always think of Kṛṣṇa, then you become gradually spiritualized, and then perfected in your spiritual life. You don’t have any more the material body in this life, and next life there is no restraint, simply (indistinct).

Material body is the source of all tribulation. We have got suffering and so-called enjoyment of life. This is due to this body. So as soon as we accept this material body, the material sufferings must be there. The chief material suffering is death. You have no (indistinct). Birth, death, old age, disease—these are the highest, topmost material sufferings. Nobody wants to die, but death is come upon you. Nobody wants to take birth, but there is (indistinct). Nobody wants old age, but there is (indistinct). Nobody wants disease, but there is suffering. So either you live in America or in India or in heaven or hell, these material sufferings accompany you. But you do not want them. You are all sportsmen, young men, but you cannot expect that that there will be no old age, (indistinct) sportsman (indistinct) you cannot be (indistinct). There are so many young men, they are running in the morning, but if I run like that a few steps… (laughter) (laughs) So even I want it, I cannot do it, because I am old man. But this is compulsory. Because nobody wants to become old man and suffer. The science continues. They are defying God. So-called scientists say there is no need of God; you can solve all problems by science. Is it possible? But you cannot solve these four unwanted things—birth, death, old age and disease. It is impossible to check it. The devas, they are (indistinct); they control. That is the proof of existence. They deny the existence of God: “God is dead,” “There is no God,” “There is no need of God.” But God is there. Simply worship. You are small. God will come at death, and everything will be taken away.

That is mentioned in the Bhagavad-gītā: mṛtyuḥ sarva-haraś cāham ([[BG 10.34 (1972)|BG 10.34]])

(I am all-devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience.)

“I come as death to take away all his assets, his health, his money, his assets, his education—everything.” Sarva-haraś. Sarva-haraś means “taking away.” Therefore His name is Hari. Hari means “who can take away everything.” So He takes away of the atheists all his possessions, and He takes away all discomforts of the devotees. Therefore His name is Hari; He takes away. He takes away of the nondevotees all his so-called possessions, of which he is very, very proud; and He takes away all the troubles of the devotee. This is going on. The devotee becomes very, very happy when all his material conditions are taken away by Kṛṣṇa: (indistinct) no more birth, death, old age and disease. He takes away all the disadvantages. And for the materialistic person, he is thinking, “All these my possessions: my wife, my children, my house, my nation, my position, my bank balance and so on, so on, so on.” He takes away. Forcefully it is taken away.
:''dehāpatya-kalatrādiṣv''
:''ātma-sainyeṣv asatsv api''
:''teṣāṁ pramatto nidhanaṁ''
:''paśyann api na paśyati''
([[SB 2.1.4|SB 2.1.4]])

(Persons devoid of ātma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction.)

We are thinking, “My strong body,”deha, “my good children—very qualified, educated, well placed,”dehāpatya; kalatra, “my good wife, faithful wife—very pleasing, enchanting.”Dehāpatya-kalatrādiṣu. This is a struggle for existence, and we take these things as our soldiers. Just like a king fights with his soldiers, similarly, we fight, struggle for existence, that we have got a very comfortable home. We think that we are secured, but we are not secure. All these soldiers will be finished.
:''teṣāṁ pramatto nidhanaṁ''
:''paśyann api na paśyati''
([[SB 2.1.4|SB 2.1.4]])

He is a madman. He is thinking that his things will be safe. They will be finished with you—everyone. Then another chapter begins. From your good work in this life you can remain as a statue in the park. (laughter) You have to accept another body. (indistinct) again.

(pause) So in your job, do you read our books sometimes?

Devotee: Oh, more than sometimes. When we travel, I tell them… Because we have to deal with the so-called karmi world on our…, I tell all of our professionals to do as much as they can, like they should always sleep with the bead bag in our hand, so that if you wake up at night we can chant ourselves back to sleep. And always read a book on Kṛṣṇa before you got to sleep, because our mind becomes agitated occasionally because of the dealings with the karmi world. So we have to do as much as we can to checkpoint any problems that may exist, so…

Prabhupāda: Yes, the whole science of reading from the book, the situation is that you can dream of it. That is very good.

Devotee: A couple of us are like life members. And every... Most of the sincere… Only the intimate people within our organization really know about Kṛṣṇa consciousness. They… We talk about karma, and whenever anyone falls down on the court and gets hurt, I tell them, “Don’t worry, because you are not your body.” And gradually, gradually it’s starting to... You can see how they react, and if they react positively, then we introduce Kṛṣṇa consciousness to them. But if they are not, then we just, we don’t…, we leave them.

Prabhupāda: By these activities you become recognized very nicely by Kṛṣṇa. Kṛṣṇa says,
:''na ca tasmān manuṣyeṣu''
:''kaścin me priya-kṛttamaḥ''
([[BG 18.69 (1972)|BG 18.69]])

(There is no servant in this world more dear to Me than he, nor will there ever be one more dear.)

Anyone who does like this, he becomes very, very dear to Kṛṣṇa. That is our business, how to become dear to Kṛṣṇa. If Kṛṣṇa says only, “Yes, you are all right,” then your life is a success. Recognization by Kṛṣṇa! That is the success for us. This whole movement is how to be recognized by Kṛṣṇa. Only Kṛṣṇa has to confirm, “Yes, you’re doing (indistinct).” That is our aim; that is our ambition—how Kṛṣṇa will recognize our service. And once recognized, then your life becomes successful. But He recognizes even slight service to Him. He is so kind. There are so many histories where He recognizes even slight service, insignificant(?). That is stated in Bhagavad-gītā,
:''sv-alpam apy asya dharmasya''
:''trāyate mahato bhayāt''
([[BG 2.40 (1972)|BG 2.40]])

(In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.)

Even slight service can save him from the greatest danger.

So try to do some service for Kṛṣṇa, and you can say you are recognized. My Guru Mahārāja used to say that we should not be very much anxious to see Kṛṣṇa, but we should work in such a way that Kṛṣṇa will see us. We should not try to see Kṛṣṇa. Many people are very anxious to see God. They say, “Can you show me God?” That is not the question of devotees. Devotees will say, “I may see or not see God, but if I can give Him service, then He will see me.” Why shall I call God to see me, unnecessarily giving Him trouble? He is busy in so many ways, so why shall I divert His attention to see me? No. That is not what we do. Kṛṣṇa is giving me chance to serve Him, so let me serve Him sincerely, so that He will see me. He has His eyes everywhere, His hands, legs, everywhere. So if we do some service for Kṛṣṇa, He will see you, personally (indistinct). Dadāmi buddhi-yogaṁ taṁ ([[BG 10.10 (1972)|BG 10.10]]).

(To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.)

He will give intelligence how to come to Him. He is all-pervading; everywhere He is present. And you can see Him also everywhere, if you develop such love for Him.
:''premāñjana-cchurita-bhakti-vilocanena''
:''santaḥ sadaiva hṛdayeṣu vilokayanti''
(Bs 5.38)

(I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.)

So, give them some prasādam.

Devotee: Thank you very much. (break)

Devotee (3): In all of our decisions, when we have a meeting, if we don’t know what to decide, we always say, “What would Prabhupāda think,” or “What would Kṛṣṇa think?” And that’s sometimes a... (indistinct) (break) (end)